Shri Ganesh Puranik writes…
In Ramayana dating you seem to have concluded that Chaitra was around fall.
I would like to attract your attention to the following passages in Kishkindha Kanda which suggests quiet the opposite.
I couldn’t follow clearly how you concluded Chaitra in fall.
How I arrived at the conclusion of lunar month of Chaitra aligning with the season of sharad during Ramayana times can be understood via my book or via this video here..
Shri Ganesh Puranik continues…
I think the following passage is very clear, indicating vernal equinox near Phaluguni pornima.
I have discussed these observations in my book and I encourage readers to read them and provide rational criticism of my explanations and conjectures.
It appears that Shri Puranik assumes the full moon of Ashadha (or lunar month of Ashadha) to be that of the beginning of Varsha season and thus lunar months of Vaishakha and Jyeshtha to be that of Grishma seasons and lunar months of Chaitra and Phalguna to be that of Vasanta season.
So far so good. Except Shri Puranik is either incapable of comprehending the consequences of his own speculations or tamasic and thus lazy enough to avoid doing basic homework.
A quick check can be done by anyone to see when Vernal equinox might coincide with the full moon of Phalguna (pornima).
[Full moon of lunar month occurs around the nakshatras Hasta through Purva Phalguni and thus by taking the yogatara of Uttara Phalguni as our median location…..]
We can estimate this time (full moon of Phalguna coinciding with the vernal equinox) to be around 2216 CE ( some 200 years in future). Since this is a range, we can simply estimate the entire range when Vasanta season would coincide with the lunar month of Phalguna and this comes out to be anywhere from 66 BCE through 4585 CE (2500 years into the future).
And we are ready to reiterate our ‘prescription’ to such ‘Ardha Sceptic Manipulators’.
(Ardha sceptic Manipulators because they are skeptical of someone’s research but only way they do this is by selectively quoting evidence while at the same time showing unwillingness to do any heavy lifting. Manipulators because they did select the evidence that can be indeed tested in a subject independent fashion)
We will repeat the advice we gave to such ‘Tamasic scpetics’, elsewhere….
These ‘Tamasic sceptics’ can indeed move themselves from their ‘inaction‘ and lead to ‘growth of knowledge’ if they propose…
(1) Alternate timeline of their own effort or one of their choice that corroborates lunar month of Phalguna (or full moon of Phalguna) with either the point of Vernal equinox or the season of Vasanta and then test such claim against ‘ALL‘ relevant evidence of Ramayana text.
(2) Alternate interpretations (as I have done) for these Ramayana references that would corroborate my proposed timeline (12209 BCE) for the year of Rama-Ravana yuddha.
(3) Potential transliteration/transcription/ translation/transposition or insertion/interpolation nature of these specific Ramayana references.
This is how they can transform themselves from being ‘Tamasic sceptics’ to ‘Dharmic Superstars’.
The list of Ramayana references quoted by Shri Ganesh Puranik in support of his digression are below…
अयम् स कालः संप्राप्तः समयो अद्य जल आगमः |
संपश्य त्वम् नभो मेघैः संवृतम् गिरि संनिभैः || ३-२८-२
2. saH = that – time, of which we thought; ayam = is this; kaalaH = time; sam praaptaH = has come to pass; adya jala aagamaH samayaH = now, waters, coming [rains,] season; giri sannibhaiH = mountain, similar; meghaiH = with clouds; samvR^itam = fully covered; nabhaH = sky; tvam sampashya = you, see.
“This is that time of which we thought and it has come to pass. Now it is rainy season. You see the sky fully covered with mountainous clouds. [3-28-2]
एषा घर्म परिक्लिष्टा नव वारि परिप्लुता |
सीता इव शोक संतप्ता मही बाष्पम् विमुंचति || ३-२८-७
7. gharma pari kliSTaa = by searing-summer, overly, agonised; nava vaari pari plutaa = by new, waters, thoroughly, flooded – wetted; eSaa mahii = this, earth; shoka santaptaa = by grief, fully, searing; siitaa iva = Seetha, like; baaSpam vi muncati = earth, tears, verily – implacably, outpouring.
“Overly agonised with the searing-summer, but thoroughly wetted with new waters, this earth looks like Seetha, both implacably outpouring tears. [3-28-7]
मासि प्रौष्ठपदे ब्रह्म ब्राह्मणानाम् विवक्षताम् |
अयम् अध्याय समयः सामगानाम् उपस्थितः || ३-२८-५४
54. prauSThapade maasi = Bhaadrapada, in month; brahma = for Vedic-studies; vivakSataam = having concern; saama gaanaam = Sama Veda, those that sing; braahmaNaanaam = for such Brahmans; ayam adhyaaya samayaH = this one, learnable, time; upasthitaH = has come forth.
“The month of Bhaadrapada, is the time for learning the singing of Sama Veda, and this is the time that has come for those Brahmans who concern themselves for learning the singing of Sama Veda. [3-28-54]
निवृत्त कर्म आयतनो नूनम् संचित संचयः |
आषाढीम् अभ्युपगतो भरतः कोसल अधिपः || ३-२८-५५
55. nivR^itta karma aayatanaH = one who has carried out, affairs, domestic; sancita sancayaH = garnering, goods; kosala adhipaH bharataH = Kosala’s, king, Bharata; aaSaaDhiim = full moon day – pertaining to aaSaadha month; abhyupagataH = reached – undertaken; nuunam = definitely.
“On carrying out all the domestic affairs and completely garnering the goods for rainy season, Bharata, the king of Kosala, might have definitely undertaken the ‘four-month-vow’ on the full moon day of aSaaDha month. My additional comment: this points to the first four-month-vow four month back in Vasanta on Phalugni full-moon day (see Chaturmasya Ishti for details)
इमाः स्फीत गुणा वर्षाः सुग्रीवः सुखम् अश्नुते |
विजित अरिः स दारः च राज्ये महति च स्थितः || ३-२८-५७
57. vi jita ariH = one who has – verily, conquered, enemy – Sugreeva on conquering Vali; sa daaraH ca = with, wife, also; mahati raajye sthitaH ca = in an admirable, kingdom, instituted; such; sugriivaH = Sugreeva; sphiita guNaa imaaH varSaaH = that have – manifold, merits – inbuilt facilities, these, rains – in rainy season; sukham ashnute = luxuries, he partakes – he luxuriate in.
“This rainy season as such has manifold inbuilt facilities for self-contained entertainment, so Sugreeva must be luxuriating in them, besides, revelling for conquering his enemy, regaining his wife, and instituting himself as a king of an admirable kingdom. [3-28-57]