Download Distortion of Indian History For Muslim Appeasement, Part 6E

IS DEEPAVALI HINDU NEW YEAR?
Dear Intellectual Hindus bhai
OR
Asuras Hindu (Devils) of the World!
1) Can some one please tell Why the Gujarati are claiming that the Day After
Deepaavali is NAY VARSHA
2) According to Banaras Panchang Hindu Naya Varsha is
the first New Moon of Chait (April) the begining of Vikram Samvat This is
recognised by the Constitution of India as the date of Hindu New Year.
3) Why all the recent Vastu And Astrologigical Shastric pontificators on
television are saying that Naya Varsh in Kartik this year will be one day late
not the day after Divali but two days later. This raises the question Are we
following Muslim tradition by waiting until we see the New moon then
celebrate eid. Can Vastu Or Astrologers Change the work of Supreme God
rotating the cycle of the moon every 28.35 days?
4) I feel we are sending wrong message to the world even when President
Obama was wrongly advice and wish Hindus Happy New Year.
5) Can some enlighten person who are ready to fight the evil in Hinduism
the clarify and tell the wider Hindu Community when is Hindu New Year. And
also the difference between Chait Vikram Samvat, and Kartik Shak Samvat
which the Gujrati and business men use as their Chopran Ledger New year.
Waiting for intellectual comment and clarification.
Deva
Deva ji
KS's proposal seems the soundest and the best way is to start a Vedic calendar from their
recompilation or origin as we can best estimate around 4000 bc or so
Anil
First category: Koenraad Elst ([email protected]

Hindus in the southern Indian states of Karnataka and Andhra Pradesh
begin their new year - "Ugadi" - in late March or early April.
 The Maharashtrians celebrate their new year "Gudhi Padwa", during the
same time.
 The Sindhis celebrate "Cheti Chand" on their New Year day which coincides
with Gudhi Padwa in Maharashtra and Ugadi in Karnataka and Andhra Pradesh.<
 Kashmiri Hindus celebrate the first day of spring navratra as their New Year
called "Navreh" - in March or early April<
A new moon after spring equinox? Same principle as Christian Easter: Sunday
after first full moon after spring equinox.
Second category:





>"Baisakhi", traditionally a harvest festival, is celebrated on the 13th of
April every year, marking the Punjabi New Year.
"Vishu" Festival heralds the beginning of Malayalese New Year and is
celebrated in a big way in the state of Kerala and the adjoining areas of
Tamil Nadu. Vishu falls on the first day in the Malayalam month of Medam.
Vishu falls on the 13th or 14th of April, the same day when Punjab
celebrates Baisakhi, Tamil Nadu celebrates Puthandu, Assam celebrates
Ronagali Bihu and Bengal celebrates Naba Barsha.
The Hindus of Nepal begin their new year "Nava Varsha" in the third week
of March.
Oriya New Year "Vishuva Sankranti" is celebrated on 14 April in the Indian
state of Orissa.
The first day of the Bengali new year or "Naba Barsha", falls on the 13th or
14th of April every year. Also called "Poila Baishakh," it's a state holiday in
the eastern state of West Bengal and a national holiday in Bangladesh.<
As the name "Visuva Sankranti" indicates, the date is based on the
equinox/Visuva. Hence, it was originally celebrated on ca. 21 March. However, the
stars marking the equinox have moved (precession) and keep on moving, so now
the equinox falls 24 days late. Likewise, Makar Sankranti is 24 days late, on 14
January instead of on 21 December. If you are serious about your calendar, it
would make more sense to restore the equinox and solstice as the time of Visuva
Sankranti and Makart Sankranti. Which was the Vedic system: twelve solar
months or half-seasons, independent from moon and constellations
(sidereal/nirayana zodiac), determined solely by equinox and solstice (like the
tropical zodiac). It was preserved by the Zoroastrians but abandoned by the
Puranic confusers of Vedic tradition.
Like the Arya Samaj, I am convinced that a promising start of science in the
Vedas was spoiled and derailed in the confused and fanciful Puranas. That is at
any rate the case in the calendar, where two co-existing logical Vedic calendars
(the tropical cycle of 12 half-seasons and the solilunar cycle of 12 or 13 lunar
months) were replaced with a solilunar-sidereal calendar that confuses tropical
Capricorn/Aries (solstice/equinox) with constellations of these names. Before
Hipparchos discovered the precession in the 2nd century BC, astrologers used
the position of the sun or the full moon in constellations to mark the phases of the
year. But after it was realized that the constellations are unreliable in that they
move vis-à-vis the sun's positions typical of the year phases, they abandoned the
constellations as markers. With the advances in geometry, they didn't need the
visual crutches of the constellations anymore and could determine the phases of
the year with abstract mathematics. So the Greeks, all while passing their 12-part
zodiac to the Indians, changed its conception from constellation-marked (sidereal)
to purely equinox/solstice -based (tropical, the tropics being the circles where the
sun is at solstice). The Puranic astrologers/calendar-makers adopted the zodiac
but failed to make the same correction. So now, year after year, their confusion
becomes more glaring with the calendar "sankranti"-s moving ever farther away
from the true astronomical sankranti-s, the solstice and equinox. Now the distance
is already 24 days, but after some centuries, your supposed winter sankranti will
fall in summer, and ypour supposed New year's day marking spring will fal in
summer, and autumn, and winter.
But the solution is easy. Return to the original system as still practised by the
Parsis and, in their wake, by Iranian Muslims: celebrate Newroz, i.e. Visuva, on 21
March.
Always happy to conclude my criticism with a constructive proposal for a solution,
KE
Tamilnadu , Punjab/ Vaishakhi and all other states have a specific date and time and the
Reference has been solar for several thousands years VEDIC CALENDER : SUN
transits from PS ICES to ARIES ( MESH).Which is around 13 to 15 April.
Gujarat being business/Vaishnav community uses lunar calender with slight changed
north India lunar calender and celebrates New year/Govardhan puja a day after the Diwali.
Babubhai
Deva ji,
We really need a new calendar from the Vedic times where we still have massive
problems [ 6000BC for Rishies v/s. 1.97million years and further back Brahma's first day,
now I think we are in his 51st day?] but you are right about the Vikaram year and the
Gujarati financial year now being confused - in fact the BBC reported that the day after
Diwali was the start of 2066 or something for Hindus, but that would have been April.
Anil bhanot
Dear sir,
Something is in what you are saying. But kindly note that the shak that starts on चैत्र
प्रतिपदा (or Gudhee Padwaa) is शालिवाहन शक. It is a Lunar year (to adjust solar
length मि मास is added as 31 st month of Lunar Calender. It started in AD
78. Current शालिवाहन शक is 1931.
Vikram Samvat follows the same Lunar Calender but its commencement of the year is
on कातििक प्रतिपदा or Diwali Padwaa. It commenced 57 year before Christ
era. Current ववक्रम संवि (started येस्िेदिय) is 2066.
Our (i.e. Lunar) days and months start when the moon enters in specific Rashi and/or
Nakshtra.(normally at 2AM). Since Lunar day is shorter than 24 Hours, occasionally
a तिथि gets क्षय i.e. that तिथि gets omitted. Something of that sort must be happening for
Kartik Pratipada next year that is why New year may be starting later.
A good astrologer may be able to explain you better.
With regards to all,
----Mukund Apte
Deepakaji
Some additional Facts in support of ......
The English/western calendar started in the month of March
till 1752 (
Encyclopedia)---March was # 1 month, making September 7th
month, October
8th, November 9th and December 10th.
The Names resemble SAPT-AMBAR, ASHT- AMBAR, NAV-AMBAR,
DASH-AMBAR.
Sapt-->Sept, Asht-->Akht--Oct, Nav-->Nove, Dash--> Dece.
SAPT+ AMBAR= Saptambar.
Sanskrit is the origin, and Hindu Calendar the origin of
English
Calendar as well.
Refer Encyclopedia.
FOUR MONTHS IN SERIES named 7th, 8th, 9th, and 10 th CAN
NOT BE AN
ACCIDENT.
ALSO
The Correction of leap year is made in February, an
indication that
FEBRUARY must have been the last month of an year.
Why? All the corrections are commonly made in the END.
You settle all accounts at the end of month/year/week. etc.
In this case the errors in the number of days are
corrected at the end
of February. THAT MUST HAVE BEEN THE END OF YEAR.
REALLY Manvantar (Yugas, Kalpas etc ) if taken the period
will be in
millions of years.
MANVANTAR history is another aspect.
THOUGHT that crossed my mind.
Madhu Jhaveri
Dear Ranjeet SinghJi and Hindu Brothers and Sisters,
Thanks for a descriptive input explaining the relevance of Chaitra Shukla Pratipada as the
Hindu New Year.
It should therefore be resolved by all Hindus irrespective of their local customs that the
beginning of the New Year, new month and new day for Hindus, falls on Chaitra Shukla
Pratipada (the first day of the bright fortnight of the Hindu lunar month of Chaitra) ie in
March/April.
Contrary to commencing a new year on 1st January, there are also natural, historical and
spiritual reasons to mark the commencement of the year on the first day of the month of
Chaitra as explained below by Hindu Janajagruti Samiti.



Natural: Towards the first day of the month of Chaitra (Padva), the sun assumes a
position above the Vasant intersection (the point of intersection of the equator
and the meridians) and the spring season commences. In Shrimadbhagvadgita
(10.35) The Lord says, 'Among the seasons the exhilarating Vasant season (spring)
is my manifestation'. In this season, the weather is pleasant and exhilarating. In the
Shishir season (autumn) the trees shed their leaves. Towards Padva, trees bear
new foliage and appear fresh.
Historical: Rama slayed Vali on this day. The Shakas too defeated the Huns on this
day. This day also commemorates the commencement of the Shalivahan calendar
after Shalivahan vanquished his enemies.
Spiritual
o
o
o
Creation of the universe: Since on this day Lord Brahma created the
universe and the Satyayug began, it marks the commencement of the new
year.
One among the three and a half auspicious days ('Muhurts'): Gudhipadva,
Akshay trutiya and Dasra (Vijayadashmi) each make up one, and the first day
of the Hindu lunar month of Kartik comprises half of the total three and a
half auspicious days. The special feature of these three and a half auspicious
days is that unlike other days when one has to choose an auspicious
moment to perform a ritual, on these one does not need to, as every
moment of these days is auspicious.
The higher incidence of prajapati sanyukta (conjoint) frequencies on the
earth: The tantra text Ganeshyamal states that in all 108 frequencies, one
each from the four parts (charans) of the twenty-seven lunar asterisms from
the region of lunar asterisms (nakshtralok/karmadevlok) 27×4=108 reach the
earth. They disintegrate further into four types of frequencies - yama, surya,
prajapati and sanyukta (conjoint).
 On this day the Tej and Prajapati frequencies are effective in large
measures. During sunrise on this day, the Chaitanya (Divine
Consciousness) emitted from these frequencies can be retained for a
longer period. It is accumulated in the cells of the embodied soul and
is used by the embodied soul as and when required. Therefore within
5-10 minutes of sunrise one should perform ritualistic worship.
I hope this should clarify any doubts and we celebrtae Chaitra Shukla Pratipada as the
Hindu New Year.
With kind Regards,
Deepak Ganju
Respected Shri Deepak Ganju jee,
What you have written is absolutely right. The New Year’s Day that came down to us by
tradition is always celebrated on the Chaitra Shukla Pratipada. Why it is celebrated then?
The Scriptures say that it was on this day that Bhagawaan Shri Brahmaa had created the
world, and so this was its first day:
चैत्र मासि जगद् ब्रह्मा ििजज प्रथमे अह्ह्ि | Brahma Puraan
Shatpath Braahman says that Prajaapati looked (ऐक्षत) and there came forth from him a
Pratimaa of Samvatsara:
ि ऐक्षत प्रजापततिः इमं वात्मि: प्रततमामिक्ष
ृ ीयत
िम्वत्िरसमतत तस्मादाहिः प्रजापततिः िंवत्िर इत्यात्मिो
ह्येतं प्रततमामिज
ृ त .... (11:1:6:13)
We have a mention of the worship of the Pratimaa of Samvatsara in Atharva Veda also:
िंवत्िरस्य प्रततमां यां त्वां रात्र्यपास्महे |
िा ि आयष्मती प्रजां रायस्पोषेण िंिज
ृ िः|| 3:9:10
As this was followed, Brahma Puraana says, it became a tradition:
ततिः प्रभतृ त यो धमजिः पव
ज रै : कृतिः|
ू िःव पव
ू त
अद्यापप रूढिः ितराम ििः कतजव्यिः प्रयत्ितिः||
How the Pooja is to be done, is also described in it:
तत्र कायाज महाशाह््तिः िवजकल्मषिासशिी |
िवोत्पात प्रशमिी िवजदिःख प्रणासशिी |
तस्यामादौ त िंपज्
ू यो ब्रह्मा कमलिंभविः|
पाद्यार्जपष्पैश्च वस्त्रालंकारभष
ू णै:||
Then, there is another importance of this day. It was on this day in Krit Yuga of Prabhava
Samvatsara that Bhagwana Vishnu had taken His Matsya Avataara. We quote here from
Smriti Kaustubha:
तथा च मात्स्ये:
कृते च प्रभवे चैत्रे प्रततपत ् शक्लपक्षगा |
रे वत्यां योग पवष्कम्भे ददवाद्वादशिाडिका |
मत्स्यरूपिः कमायाजञ्च अवतीणो हररिः स्वयम || p. 89
The only difference that we find in the descriptions of the Vedas and the Puranas is that
whereas the Vedas have talked of worship of Samvatsar-Roopee Prajaapatee (िंवत्िरस्य
प्रततमां यां त्वां रात्र्यपास्महे ), the Puranas have said that a Pratimaa of Brahmaa should be
made and then worshipped.
With thanks and kindest regards,
Dr. Ranjeet Singh.
--- On Wed, 21/10/09, [email protected] <[email protected]> wrote:
Date: Wednesday, 21 October, 2009, 17:41
-----Original Message----From: Deepak Ganju <[email protected]>
To: [email protected]
Cc: [email protected]; [email protected]; [email protected]
Sent: Wed, Oct 21, 2009 12:34 pm
Subject: Re: {UnitedHinduFront} Re: IS DEPAVALI HINDU NEW YEAR?
Dear all,
With due respects to all Hindu brothers and sisters, it was unfortunate that with
total disregard to majority Hindu sentiments, a few Gujrati Hindus in the cabinet of
President Obama had wrongly advised him about Deepawali being a Hindu new
Year. Most Hindus worldwide except Gujratis celebrate the 'Hindu New Year'
in early spring. Ours is a multicultural society and let us show respect to
each others cultures and traditions.






Hindus in the southern Indian states of Karnataka and Andhra Pradesh
begin their new year - "Ugadi" - in late March or early April.
The Maharashtrians celebrate their new year "Gudhi Padwa", during the
same time.
The Sindhis celebrate "Cheti Chand" on their New Year day which
coincides with Gudhi Padwa in Maharashtra and Ugadi in Karnataka and
Andhra Pradesh.
"Baisakhi", traditionally a harvest festival, is celebrated on the 13th of April
every year, marking the Punjabi New Year.
Kashmiri Hindus celebrate the first day of spring navratra as their New Year
called "Navreh" - in March or early April
"Vishu" Festival heralds the beginning of Malayalese New Year and is
celebrated in a big way in the state of Kerala and the adjoining areas of
Tamil Nadu. Vishu falls on the first day in the Malayalam month of Medam.
Vishu falls on the 13th or 14th of April, the same day when Punjab
celebrates Baisakhi, Tamil Nadu celebrates Puthandu, Assam celebrates
Ronagali Bihu and Bengal celebrates Naba Barsha.





The Hindus of Nepal begin their new year "Nava Varsha" in the third week
of March.
In Gujrat, Deepawali marks the end of the harvest season and the
beginning of the financial year for businesses. The Gujarati New Year is
celebrated the day after the festival of Diwali.
Oriya New Year "Vishuva Sankranti" is celebrated on 14 April in the Indian
state of Orissa.
The first day of the Bengali new year or "Naba Barsha", falls on the 13th or
14th of April every year. Also called "Poila Baishakh," it's a state holiday in
the eastern state of West Bengal and a national holiday in Bangladesh.
The northeastern state of Assam ushers in the new year with the spring
festival of "Bohaag Bihu" or "Rongali Bihu", which marks the onset of a
new agricultural cycle.
With best wishes,
Deepak Ganju
> From: [email protected] <[email protected]>
> Subject: {UnitedHinduFront} Re: IS DEPAVALI HINDU NEW
YEAR?
> Date: Tuesday, October 20, 2009, 10:26 AM
> Dear Mr. Sumaroo:
> Thankyou for your concern about the issues you
> raised.
>
>
>
>
>
>
Here are some other facts:
1. The First Day after Diwali is a DEFINITE New Year
for thousands of businesses and is recognised as the
Financial Year. It has nothing to do with Guaratis. It
is related to businesses.
> 2. President Obama did the right thing to wish a Happy
> New Year.
>
>
>
>
>
>
3. Diwali itself and/or YOUR Chaitra Nav Varsh is
according to Moon Calendar. So, it has nothing to do with
Muslims.
4. I am available to you to iscuss further on Phone if
you shall provide one.
Best wishes,
> Piyush Agrawal
Sunday, March 29, 2009
Rahul Upadhyaya
कहने िगे अग्रज मझ
ु से
िुम िो पूरे अंग्रेज़ हो
अपनी ही संस्कृति से
करिे परहे ज़ हो
1 जनवरी को ही
मना िेिे हो नया साि
जबकक चैत्र मास में
बदििा है अपना साि
िुम जैसे िोगो की वजह से ही
आज है दे श का बुरा हाि
िम
ु में से एक भी नहीं
जो रख सके अपनी धरोहर को सम्हाि
मैंने कहा
आप मुझसे बड़े हैं
मुझसे कहीं ज्यादा
लिखे पढ़े हैं
िेककन अपनी गितियााँ
मझ
ु पे न िोवपए
अपने दोष
मझ
ु में न खोजजए
हहंद ू कैिें डर आपको िब-िब आिा है याद
जब जब मनाना होिा है कोई िीज-त्योहार
जब जब मनाना होिा है कोई िीज-त्योहार
आप फ़टाक से ठोंक दे िे हैं चााँद को सिाम
िेककन स्विंत्रिा हदवस
कयाँू मनािे हैं 15 अगस्ि को आप?
और गणिंत्र हदवस भी
कयूाँ मनािे हैं 26 जनवरी को आप?
जब आप 2 अकटूबर को
मना सकिे हैं राष्ट्रवपिा का जन्म
िो 1 जनवरी को कयाँू नहीं
मना सकिे हैं नव-वषि हम?
पहिे जाइए और खोजजए
इन सवािों के जवाब
किर आइए और दीजजए
हमें भाषण जनाब
मेरी बाि माने
िो एक काम करें
जजसको जब जो मनाना है
उसे मना ना करें
मना कर के
ककसी का मन खट्टा ना करें
A picture may be worth a thousand words. But mere words can inspire millions
From: Raj Pandit <[email protected]>
Dear Respected Friends
Saadar Pranaam
Firstly may we wish all of you best wishes at this festive time of the year; may Lakshmi
Mata continue to bless you and your loved ones.
I would humbly offer some clarification on Shri Deva Samaroo ji’s most well-founded
point; according to the Samvat Vikram protocol (from the year of King VikramAditya) the
Hindu New Year (saMvatsara) is as Shri Deva ji stated from Chaitra Shukla PratipadA (i.e.
first lunar day of the Chaitra/Spring NavarAtri) and will remain to be so.
However, as you are all aware a crucial part of DeepAvali pUjan along with the veneration
of Shri Ganesh, Lakshmi, Maha Kali, Saraswati, Lekhani, Kubera, Tula etc.is the
“Bahi/ChoprA pujA whereby the new account ledger is established and inaugurated.
Though Deepawali Puja is observed by all Hindus, it has a special significance for the
business community as it is a time when we request Lakshmi Devi (the Goddess of
Prosperity) to bless our homes, shops and businesses; to this end in certain Hindu
communities which have a natural affinity and predisposition for commercial enterprise,
Diwali also marks the beginning of the financial “New Year”. For this reason it has
become pre-eminent for mercantile communities and marks the beginning of their new
year, especially for Gujarati Hindus.
As for the matter regarding the sighting of the new moon, the new moon day is known as
“amAvasya” in the Hindu panchang and in fact the moon is not visible at all that day. The
day after amAvasya (pratipadA/ekam) is considered the beginning of the lunar month
both for ‘Nava varsh’ (day after Diwali) and also for the new Vikram Samvat in Chaitra.
The pramAna (scriptural authority) from our shAstra (vide Nirnaya Sindhu) states that in
order to be considered the first day after amAvasya (i.e. ekam) then the ekam tithi (first
lunar day) must be prevailing at the time of local sunrise. For this reason on the day
after Diwali this year, in some parts of the world at sunrise, it was still amAvasya, hence
the ekam was not prevailing and therefore our people were advised to celebrate ‘Navavarsh’/AnnakUTa the subsequent day (19th October) when at the time of sunrise the
ekam tithi would be prevailing.
It is hoped that this will dispel any confusion and we wish all Hindus to remember the
Vedic principle of ‘unity in diversity’ and not criticise our own brethren for their local
customs.
Hari Om
Raj Pandit
(President Obama’s recent good wishes on the occasion of Diwali along with his New
Year greetings had many a Hindu scratching their heads on when exactly the Hindu
New Year was. In this well-articulated and thoroughly researched and updated writeup originally published ten years back, the author traces the genesis and history of our
seemingly complicated Hindu calendar. She explains its basics in simple language so as to
have a better understanding of the subject. --Editor)
s we move along in our journey into the new millennium of the Gregorian calendar, introduced and
implemented in India by the British, we perhaps wonder, when the Hindu calendar began and
what marked its beginning. The Panchang, as the Hindu calendar is popularly known, has always
been the expression of time, astronomically speaking.
Discussions on any calendar, lead us invariably to dialogue about the beginning of time. Time for
Hindus is cyclical and not unidirectional as in Western faiths-and herein lies one of the differences,
though otherwise similarities abound.
To a Hindu, the universe exists in infinite cycles. It was created by the Supreme Power, is
preserved by its grace and will be destroyed in the process of renovation, only to create another
universe and so it goes. There is no absolute end. Western thought, on the other hand, believes
that the universe was created on a certain day and will be destroyed forever on one final day.
The
Beginning
As we know, Hinduism itself has no single founder. Its holiest scriptures, the Vedas, are
revelations of Supreme Wisdom, experienced by ancient Indian sages, having evolved from the
first sound or word ~”Aum”. Therefore the “beginning” of time, marks the actual beginning of the
Hindu
calendar.
Yet when time itself has always existed as the Supreme and as it’s many planetary creations, i.e.
the sun that rises everyday and the moon amongst others, one tends to ponder further…….
Aren’t there different types of time –that of the earth and that of outer space? Or shall we say
“man’s time” and “God’s time”? How did the earth begin, and what about the sun, the moon, and
the stars? How did the universe start? How far does the universe stretch? Are there other
universes? What or who is there beyond what we can see, feel or decipher? While answers to
some of these questions can be obtained from any middle school science text book-they are all
based
on
a
theory,
popularly
called
The
Big
Bang
Theory.
Theories when proven by science become facts. At this time in history, when many scientific
theories are indeed beginning to prove to be facts, one tends to wonder… What is it, that ancient
Indian astronomy has taught us all along? Were they mainly theories of our ancient rishis, or true
messages from the highest source of all knowledge? How can we prove or disprove them? Can
we check them out?
Birth
of
the
Calendar
The sages have taught us that each cycle of time is divided into ages called Yugas. The four
Yugas are the Satya, Treta, Dvapara and Kali. Each of these are hundreds of thousands of years
old, all adding up mathematically to – a lengthy, yet precise figure, to the last digit. Many are
appalled by this perfect calculation including noted scientist Carl Sagan who quotes in his book
‘Billions and Billions’ ”The Hindus (were)…….almost right on the dot”. Surely then our sages were
not
working
on
a
theory
of
their
own!
Additionally, the creation of the universe is mentioned in the Rig Veda as starting with
Hiranyagarbha or the ‘golden egg/womb of light’ from which all else spurt forth. Scriptures also
talk of the primal seed of creation (Bindu) from which an explosion (Sphota) occurred, resulting in
the sound (Nada) of creation (Om). All of creation (Kala) proceeded from this sound.
On a more earthly level of our transient existence, the sun and the moon do lead us from day to
night and then to day again. Ocean tides, animal breeding and even our minds and bodies with its
hormones follow certain solar and lunar rhythms. They react to disturbances with cyclical ups and
downs. Additionally, the position of the earth, the sun and the moon, with respect to each other
also assure us of certain predictable time estimations and divisions, and hence a calendar.
Basis
of
the
Hindu
Calendar
(Panchang)
The solar calendar which counts the period of earth’s revolution around the sun as one year
divides this period into 12 solar months (of 30 days each). The lunar calendar on the other hand,
counts the period of moon’s revolution around the earth as one lunar month (27 and ½ days ), and
names each day on the basis of the phases of the moon. Calendars used today are luni-solar,
which look at the daily movements of both the moon and the sun. Early mention of a luni-solar
calendar with intercalated months can be traced to the hymns of the Rig Veda.
History of ancient astronomy records that the solar calendar came into use before the lunar one.
In fact the celebration of the winter solstice (earth’s tilt in relation to the sun) marked by the festival
of Lohri is based on the solar aspects of the calendar in parts of Punjab, Kerala, Assam and Tamil
Nad. Though, much of India follows the predominantly lunar calendar, yet it is not uncommon for
people to refer to both calendars, especially to doubly confirm auspicious timings for, say, starting
a
new
business
or
fixing
a
wedding
date!
Naming
of
Various
Hindu
Calendars
The luni-solar calendar, believed to be the most ancient recorded calendar, was in use 5108 years
ago (at the time of the Mahabharata war). The Sapt-Rishi Samvat, which is still followed in
northern
India,
particularly
Kashmir,
began
5085
years
ago.
While the Gregorian calendar used in the modern world marks the time elapsed since the birth of
Jesus, 2009 years ago, it was generally the commencement of the rule of a new king that marked
the
start
of
a
particular
new
calendar
in
India.
The Vikram Samvat calendar follows the beginning of the rule of King Vikramaditya 2066 years
ago. The Shalivahana Saka calendar follows the beginning of the rule of Ujjain’s King Shalivahana
(Vikramaditya’s grandson), who defeated the Sakas 1931 years ago. Additionally the Gupta Era
started 1689 years ago, the Harsha Era 1403 years ago and the Kollam era (Kolamba Varsha)
1185
yrs
ago!
Interestingly, even though the Vikram Samvat Panchang is used by a larger number of people,
(when India is taken as a whole), the official calendar for India follows the Shalivahan Shakha
Panchang adopted by the Calendar Reforms Committee and superimposed onto the
internationally
used
modern
day
Gregorian
calendar.
The founding of the new eras in the name of kings, perhaps, signified the importance attributed to
the tradition of guarding the country’s freedom and sovereignty. Since in the past, India was
actually ruled by several kingdoms, it is not at all surprising that we still have more than one
calendar in use. Notwithstanding the controversies generated by diverse cultures and regions,
most, if not all the calendars, agree on major holy days and festivals, with minor local variations.
Calendar
Reform
Indian astronomy underwent a reform about 1800 years ago as advances in Babylonian and
Greek astronomy became known. This is documented in astronomical literature of this period
known as Siddhantas. The Surya Siddhanta, which originated about 1600 years ago was updated
during the following centuries and influenced Indian calendars even after India’s popular Calendar
Reform of 1957, which surveyed about 30 calendars in use for setting festivals of Hindus, Jains,
Buddhists, and Sikhs taking into account astronomical practices of those making calendars and
the prevailing local traditions and customs. Some of these were even used for national events.
Astronomical
New
Year
Irrespective of the year or the type of calendar followed i.e. solar, lunar or luni-solar, the dates and
timings of important astronomical movements of stars and planets such as the full Moon and the
new Moon remains the same and heralds a new season or a New Year. In this context, the
astronomical new year is specifically marked by the spring equinox (position of the sun when it
crosses
the
equator
and
heads
north)!
While most calendars start the new year in March/April (the lunar month of Chaitra), some begin
the new year on April 13/14 (the solar month of Mesha/Medham) and a few others begin in
September/October
or
November.
Reading
a
Hindu
Calendar
Below is a brief introduction to the basic facts and figures of a Luni-Solar Hindu Calendar,
especially
for
beginners:
MONTHS:
GREGORIAN
LUNAR
MARCH-APR
Chaitra*-NayaVarsh/Yugadi
Vaisakha*
Navavarsha/
Baisakhi
Jyeshta
Ashada
Shravana
Bhadrapada
Ashvina
Kartika*
Margasirsha
Pausha
Magha
Phalgun
APRIL-MAY
MAY-JUNE
JUNE-JULY
JULY-AUG
AUG-SEP
SEP-OCT
OCT-NOV
NOV-DEC
DEC-JAN
JAN-FEB
FEB-MARCH
SOLAR
(named after Zodiac signs)
Meena
Mesha/Medham*- after precessional
adjust.
Vrsha/Edavam
Mithuna
Karkatakam
Simha/Chingam*
Kanya
Tula
Vrischika
Dhanu
Makara
Kumbha
*Month in which the New Year begins according to new kingdoms and before/ after astronomical
precessional adjustments.
Lunar Month and fortnights
The lunar month is divided into two fortnights or Pakshs, and 30 lunar days or “tithis” which is
roughly equal to 27 and a half solar days. The Pakshs are Krishna Paksh (KP) or dark fortnight
and Shukla Paksh (SP) or bright fortnight. Krishna Paksh starts in the fortnight when the moon
wanes (decreases) and ends on Amavasya, when there is no moon. The next day with the
beginning of the small new moon the Shukla Paksh starts again , which ends on a the full moon
day called Purnima, at the end of the fortnight.
Lunar days of a fortnight
The 15 days of both the bright and the dark fortnights each month are called as follows:
The first day - Pratipada
Second day - Dvitya
Third day -Tritiya
Fourth day -Chaturthi
Fifth day -Panchami
Sixth day -Shashti
Seventh day -Saptami
Eighth day -Ashtami
Ninth day -Navami
Tenth day -Dashami
Eleventh day -Ekadashi
Twelfth day -Dvadashi
Thirteenth day -Trayodashi
Fourteenth day -Chaturdashi
Fifteenth day of bright fortnight -Purnima
Fifteenth day of dark fortnight -Amavasya
Lunar Constellations (Nakshatra) of a lunar month
Constellations are stars that form a pattern. They are 27 in number and are called Nakshatras.
Their names and meanings are as follows:
The Circle of 27 Nakshatras with Reference to the Earth
1. Aswini (swift mover)
2. Bharani (bearer)
3 Krittika (cutter)
4. Rohini (red one)
5. Mrigisira (deer head)
6. Ardra (Moist)
7. Punarvasu (good again)
8. Pushya (nourishing or flower)
9. Aslesha (entwiner)
10. Magha (mighty)
11. Purva Phalguni (former red one )
12. Uttara Phalguni (latter red one)
13. Hasta (hand)
14. Chitra (brilliant)
15. Swati (good goer)
16. Vishaka (forked)
17. Anuradha (success)
18. Jyestha (eldest)
19. Moola (root)
20. Purvashada (former unsubdued)
21. Uttarashada (latter unsubdued)
22. Shravana (ear)
23. Dhanishta (wealthy)
24. Satbisha (100 physicians for
healing)
25. Purva Bhadrapada (former
beautiful foot )
26. Uttara Bhadrapada (latter
beautiful Foot )
27. Revati (wealthy)
These constellations are universal
and are pronounced differently in
various parts of India, for eg: Purva
Phalguni is also called Pubba or
Puram . In the western world they
are referred by totally different
names , for eg: Ardra is termed
Betelgeuse!
The Twelve Zodiac signs:
Two and a quarter constellations or nakshatras go to form one Zodiac sign or Rashi. For eg:
Ashwini, Bharani and a portion of Krittika form Mesha Rashi (ie Aries). There are 12 Rashis or
Zodiac signs as follows:
Mesha - Aries
Vrishabha – Taurus
Mithuna – Gemini
Kataka – Cancer
Simha – Leo
Kanya – Virgo
Thula - Libra
Vrischika – Scorpio
Dhanur -Sagitarius
Makara –Capricon
Kumba –Aquarius
Meena -Pisces
In Conclusion
A simple understanding of the calendar makes us appreciate the influence of the sun, the moon
and the many constellations in our daily lives. This is called the science of astronomy and when
applied to individuals or groups of people, it is called the science of astrology. It's precise
mathematical calculations can also predict among other things, the weather and major events like
fires, earthquakes etc.. Put together Vedic astronomy and Vedic astrology were referred to as
Jyotisha Vidya , an important limb of the Vedas (Vedanga).
It is a subject which when learnt methodically as a science, appeals to those with an aptitude for
mathematics, research and sharp observation skills. Professionals trained in this science were
called Jyotisha and were referred to locally as Jyotishi, Jyotishan, Jotshan, Jolsyan, Jolsyar,
Jyotshi, Joshi, Zutshi etc.
We the people of Indian heritage therefore, have always measured time in a scientific and spiritual
way through our calendar, and applied it within India as well as in adopted lands for the
betterment of all forms of life, the environment, and mankind, irrespective of nationality, religion,
community, gender, caste or creed.
For further reading and reference:
-Manual of Hindu Astrology by B.V Raman
-Hindu Astrology and the West by B. V Raman
- The Astrology of the Seers by Pandit Vamadeva Shastri (David Frawley)
-Beneath a Vedic Sky by William R Levacy
-Astrology in Predicting Weather and Earthquakes by B. V Raman
-Vijyeshwar Panchang of Kashmir by Omkar Nath Shastri
-Mathrubhoomi Panchangam of Kerala by V.P.K. Poduval
-Bhaskar Panchang North American Edition by Pandit Som Nath Rattan
*A critical thinker, writer and an introspective spiritualist, with particular
interest in the religious education of children and youth, Nandita
Shankar has been quite active in furthering the cause of Hinduism. Her
greatest contribution to the history of Hinduism in the west is the
conception and founding of the official Annual Hindu Heritage Month
(HHM) in February, which has now completed ten years.
Well read and well rooted in several systems, including Kashmir
Shaivism, her articles have appeared in various journals like Koshur
Samachar, Kasheer, Sanatana Sandesh, Anjali, etc. Her main area of
interest is removing misconceptions about Hinduism, and guiding teachers and parents, in this
regard.
A practicing neurologist, she lives in Florida, with her husband and college going children, and
spends her spare time writing/editing articles on spirituality, conducting local satsangs/study
groups, interfaith dialogues and discussions on Neuro-theology.
s we move along in our journey into the new millennium of the Gregorian calendar,
introduced and implemented in India by the British, we perhaps wonder, when the Hindu
calendar began and what marked its beginning. The Panchang, as the Hindu calendar is popularly
known, has always been the expression of time, astronomically speaking.
Discussions on any calendar, lead us invariably to dialogue about the beginning of time. Time for
Hindus is cyclical and not unidirectional as in Western faiths-and herein lies one of the differences,
though otherwise similarities abound.
To a Hindu, the universe exists in infinite cycles. It was created by the Supreme Power, is
preserved by its grace and will be destroyed in the process of renovation, only to create another
universe and so it goes. There is no absolute end. Western thought, on the other hand, believes
that the universe was created on a certain day and will be destroyed forever on one final day.
The
Beginning
As we know, Hinduism itself has no single founder. Its holiest scriptures, the Vedas, are
revelations of Supreme Wisdom, experienced by ancient Indian sages, having evolved from the
first sound or word ~”Aum”. Therefore the “beginning” of time, marks the actual beginning of the
Hindu
calendar.
Yet when time itself has always existed as the Supreme and as it’s many planetary creations, i.e.
the sun that rises everyday and the moon amongst others, one tends to ponder further…….
Aren’t there different types of time –that of the earth and that of outer space? Or shall we say
“man’s time” and “God’s time”? How did the earth begin, and what about the sun, the moon, and
the stars? How did the universe start? How far does the universe stretch? Are there other
universes? What or who is there beyond what we can see, feel or decipher? While answers to
some of these questions can be obtained from any middle school science text book-they are all
based
on
a
theory,
popularly
called
The
Big
Bang
Theory.
Theories when proven by science become facts. At this time in history, when many scientific
theories are indeed beginning to prove to be facts, one tends to wonder… What is it, that ancient
Indian astronomy has taught us all along? Were they mainly theories of our ancient rishis, or true
messages from the highest source of all knowledge? How can we prove or disprove them? Can
we check them out?
Birth
of
the
Calendar
The sages have taught us that each cycle of time is divided into ages called Yugas. The four
Yugas are the Satya, Treta, Dvapara and Kali. Each of these are hundreds of thousands of years
old, all adding up mathematically to – a lengthy, yet precise figure, to the last digit. Many are
appalled by this perfect calculation including noted scientist Carl Sagan who quotes in his book
‘Billions and Billions’ ”The Hindus (were)…….almost right on the dot”. Surely then our sages were
not
working
on
a
theory
of
their
own!
Additionally, the creation of the universe is mentioned in the Rig Veda as starting with
Hiranyagarbha or the ‘golden egg/womb of light’ from which all else spurt forth. Scriptures also
talk of the primal seed of creation (Bindu) from which an explosion (Sphota) occurred, resulting in
the sound (Nada) of creation (Om). All of creation (Kala) proceeded from this sound.
On a more earthly level of our transient existence, the sun and the moon do lead us from day to
night and then to day again. Ocean tides, animal breeding and even our minds and bodies with its
hormones follow certain solar and lunar rhythms. They react to disturbances with cyclical ups and
downs. Additionally, the position of the earth, the sun and the moon, with respect to each other
also assure us of certain predictable time estimations and divisions, and hence a calendar.
Basis
of
the
Hindu
Calendar
(Panchang)
The solar calendar which counts the period of earth’s revolution around the sun as one year
divides this period into 12 solar months (of 30 days each). The lunar calendar on the other hand,
counts the period of moon’s revolution around the earth as one lunar month (27 and ½ days ), and
names each day on the basis of the phases of the moon. Calendars used today are luni-solar,
which look at the daily movements of both the moon and the sun. Early mention of a luni-solar
calendar with intercalated months can be traced to the hymns of the Rig Veda.
History of ancient astronomy records that the solar calendar came into use before the lunar one.
In fact the celebration of the winter solstice (earth’s tilt in relation to the sun) marked by the festival
of Lohri is based on the solar aspects of the calendar in parts of Punjab, Kerala, Assam and Tamil
Nad. Though, much of India follows the predominantly lunar calendar, yet it is not uncommon for
people to refer to both calendars, especially to doubly confirm auspicious timings for, say, starting
a
new
business
or
fixing
a
wedding
date!
Naming
of
Various
Hindu
Calendars
The luni-solar calendar, believed to be the most ancient recorded calendar, was in use 5108 years
ago (at the time of the Mahabharata war). The Sapt-Rishi Samvat, which is still followed in
northern
India,
particularly
Kashmir,
began
5085
years
ago.
While the Gregorian calendar used in the modern world marks the time elapsed since the birth of
Jesus, 2009 years ago, it was generally the commencement of the rule of a new king that marked
the
start
of
a
particular
new
calendar
in
India.
The Vikram Samvat calendar follows the beginning of the rule of King Vikramaditya 2066 years
ago. The Shalivahana Saka calendar follows the beginning of the rule of Ujjain’s King Shalivahana
(Vikramaditya’s grandson), who defeated the Sakas 1931 years ago. Additionally the Gupta Era
started 1689 years ago, the Harsha Era 1403 years ago and the Kollam era (Kolamba Varsha)
1185
yrs
ago!
Interestingly, even though the Vikram Samvat Panchang is used by a larger number of people,
(when India is taken as a whole), the official calendar for India follows the Shalivahan Shakha
Panchang adopted by the Calendar Reforms Committee and superimposed onto the
internationally
used
modern
day
Gregorian
calendar.
The founding of the new eras in the name of kings, perhaps, signified the importance attributed to
the tradition of guarding the country’s freedom and sovereignty. Since in the past, India was
actually ruled by several kingdoms, it is not at all surprising that we still have more than one
calendar in use. Notwithstanding the controversies generated by diverse cultures and regions,
most, if not all the calendars, agree on major holy days and festivals, with minor local variations.
Calendar
Reform
Indian astronomy underwent a reform about 1800 years ago as advances in Babylonian and
Greek astronomy became known. This is documented in astronomical literature of this period
known as Siddhantas. The Surya Siddhanta, which originated about 1600 years ago was updated
during the following centuries and influenced Indian calendars even after India’s popular Calendar
Reform of 1957, which surveyed about 30 calendars in use for setting festivals of Hindus, Jains,
Buddhists, and Sikhs taking into account astronomical practices of those making calendars and
the prevailing local traditions and customs. Some of these were even used for national events.
Astronomical
New
Year
Irrespective of the year or the type of calendar followed i.e. solar, lunar or luni-solar, the dates and
timings of important astronomical movements of stars and planets such as the full Moon and the
new Moon remains the same and heralds a new season or a New Year. In this context, the
astronomical new year is specifically marked by the spring equinox (position of the sun when it
crosses
the
equator
and
heads
north)!
While most calendars start the new year in March/April (the lunar month of Chaitra), some begin
the new year on April 13/14 (the solar month of Mesha/Medham) and a few others begin in
September/October
or
November.
Reading
a
Hindu
Calendar
Below is a brief introduction to the basic facts and figures of a Luni-Solar Hindu Calendar,
especially
for
beginners:
MONTHS:
GREGORIAN
LUNAR
MARCH-APR
Chaitra*-NayaVarsh/Yugadi
Vaisakha*
Navavarsha/
Baisakhi
Jyeshta
Ashada
Shravana
Bhadrapada
Ashvina
Kartika*
Margasirsha
Pausha
Magha
Phalgun
APRIL-MAY
MAY-JUNE
JUNE-JULY
JULY-AUG
AUG-SEP
SEP-OCT
OCT-NOV
NOV-DEC
DEC-JAN
JAN-FEB
FEB-MARCH
SOLAR
(named after Zodiac signs)
Meena
Mesha/Medham*- after precessional
adjust.
Vrsha/Edavam
Mithuna
Karkatakam
Simha/Chingam*
Kanya
Tula
Vrischika
Dhanu
Makara
Kumbha
*Month in which the New Year begins according to new kingdoms and before/ after astronomical
precessional adjustments.
Lunar Month and fortnights
The lunar month is divided into two fortnights or Pakshs, and 30 lunar days or “tithis” which is
roughly equal to 27 and a half solar days. The Pakshs are Krishna Paksh (KP) or dark fortnight
and Shukla Paksh (SP) or bright fortnight. Krishna Paksh starts in the fortnight when the moon
wanes (decreases) and ends on Amavasya, when there is no moon. The next day with the
beginning of the small new moon the Shukla Paksh starts again , which ends on a the full moon
day called Purnima, at the end of the fortnight.
Lunar days of a fortnight
The 15 days of both the bright and the dark fortnights each month are called as follows:
The first day - Pratipada
Second day - Dvitya
Third day -Tritiya
Fourth day -Chaturthi
Fifth day -Panchami
Sixth day -Shashti
Seventh day -Saptami
Eighth day -Ashtami
Ninth day -Navami
Tenth day -Dashami
Eleventh day -Ekadashi
Twelfth day -Dvadashi
Thirteenth day -Trayodashi
Fourteenth day -Chaturdashi
Fifteenth day of bright fortnight -Purnima
Fifteenth day of dark fortnight -Amavasya
Lunar Constellations (Nakshatra) of a lunar month
Constellations are stars that form a pattern. They are 27 in number and are called Nakshatras.
Their names and meanings are as follows:
The Circle of 27 Nakshatras with Reference to the Earth
1. Aswini (swift mover)
2. Bharani (bearer)
3 Krittika (cutter)
4. Rohini (red one)
5. Mrigisira (deer head)
6. Ardra (Moist)
7. Punarvasu (good again)
8. Pushya (nourishing or flower)
9. Aslesha (entwiner)
10. Magha (mighty)
11. Purva Phalguni (former red one )
12. Uttara Phalguni (latter red one)
13. Hasta (hand)
14. Chitra (brilliant)
15. Swati (good goer)
16. Vishaka (forked)
17. Anuradha (success)
18. Jyestha (eldest)
19. Moola (root)
20. Purvashada (former unsubdued)
21. Uttarashada (latter unsubdued)
22. Shravana (ear)
23. Dhanishta (wealthy)
24. Satbisha (100 physicians for
healing)
25. Purva Bhadrapada (former
beautiful foot )
26. Uttara Bhadrapada (latter
beautiful Foot )
27. Revati (wealthy)
These constellations are universal
and are pronounced differently in
various parts of India, for eg: Purva
Phalguni is also called Pubba or
Puram . In the western world they
are referred by totally different
names , for eg: Ardra is termed
Betelgeuse!
The Twelve Zodiac signs:
Two and a quarter constellations or
nakshatras go to form one Zodiac
sign or Rashi. For eg: Ashwini,
Bharani and a portion of Krittika
form Mesha Rashi (ie Aries). There
are 12 Rashis or Zodiac signs as
follows:
Mesha - Aries
Vrishabha – Taurus
Mithuna – Gemini
Kataka – Cancer
Simha – Leo
Kanya – Virgo
Thula - Libra
Vrischika – Scorpio
Dhanur -Sagitarius
Makara –Capricon
Kumba –Aquarius
Meena -Pisces
In Conclusion
A simple understanding of the calendar makes us appreciate the influence of the sun, the moon
and the many constellations in our daily lives. This is called the science of astronomy and when
applied to individuals or groups of people, it is called the science of astrology. It's precise
mathematical calculations can also predict among other things, the weather and major events like
fires, earthquakes etc.. Put together Vedic astronomy and Vedic astrology were referred to as
Jyotisha Vidya , an important limb of the Vedas (Vedanga).
It is a subject which when learnt methodically as a science, appeals to those with an aptitude for
mathematics, research and sharp observation skills. Professionals trained in this science were
called Jyotisha and were referred to locally as Jyotishi, Jyotishan, Jotshan, Jolsyan, Jolsyar,
Jyotshi, Joshi, Zutshi etc.
We the people of Indian heritage therefore, have always measured time in a scientific and spiritual
way through our calendar, and applied it within India as well as in adopted lands for the
betterment of all forms of life, the environment, and mankind, irrespective of nationality, religion,
community, gender, caste or creed.
For further reading and reference:
-Manual of Hindu Astrology by B.V Raman
-Hindu Astrology and the West by B. V Raman
- The Astrology of the Seers by Pandit Vamadeva Shastri (David Frawley)
-Beneath a Vedic Sky by William R Levacy
-Astrology in Predicting Weather and Earthquakes by B. V Raman
-Vijyeshwar Panchang of Kashmir by Omkar Nath Shastri
-Mathrubhoomi Panchangam of Kerala by V.P.K. Poduval
-Bhaskar Panchang North American Edition by Pandit Som Nath Rattan
*A critical thinker, writer and an introspective spiritualist, with particular
interest in the religious education of children and youth, Nandita
Shankar has been quite active in furthering the cause of Hinduism. Her
greatest contribution to the history of Hinduism in the west is the
conception and founding of the official Annual Hindu Heritage Month
(HHM) in February, which has now completed ten years.
Well read and well rooted in several systems, including Kashmir
Shaivism, her articles have appeared in various journals like Koshur
Samachar, Kasheer, Sanatana Sandesh, Anjali, etc. Her main area of
interest is removing misconceptions about Hinduism, and guiding teachers and parents, in this
regard.
A practicing neurologist, she lives in Florida, with her husband and college going children, and
spends her spare time writing/editing articles on spirituality, conducting local satsangs/study
groups, interfaith dialogues and discussions on Neuro-theology.