Decoding Hindu Chronology

Since ancient times, the Hindus have had a lunisolar cycle based on the combination of solar and lunar years, determined by the course of the sun and the moon, but with the lunar year beginning near the solar year. Exactly how their earliest Calendar was arranged remains a mystery. Our focus is on the current form of their Calendar, developed around 400 under the influence of Greek astronomy and introduced into India at no long time. There are two kinds of Hindu years, solar and lunar. To understand the lunar Calendar, we will first explain the solar year, which governs the lunisolar system. Bengal, including Madras's Orissa, Tamil, and Malayalam districts, used solar years for civil purposes. General religious rites and festivals are regulated by the lunar year and the details of private and domestic life, such as choosing auspicious occasions for marriages and journeys, choosing lucky moments for shaving, etc. Almanacs that follow the lunar year contain details about the solar year, such as the sun's course through the zodiac signs. Despite following the solar year, almanacs include lunar year details. The astronomical solar year determines the civil solar year. According to the latter, the Calendar begins at the vernal equinox but actually starts at the vernal equinox. Because of the rotation of the equinoxes, in Western astronomy, the zodiac signs correspond to the astronomical solar because they are drawn away extensively from the constellations from which they derive their names. Therefore, the sun now comes to the vernal equinox, before the beginning of Aries, not in the constellation Aries but at the end of Pisces. From (A.D. 499, 522, or 527, referring to different schools) when, according to their system, the signs aligned with the constellations, the Hindus disregarded precession about their Calendar. According to them, Aries begins at or near the star Piscium. Hence, their astronomical solar year is, in fact, not the tropical year, in the course of which the sun passes from one vernal equinox to the next, but a sidereal year, the period during which the earth makes one whole rotation in its orbit around the sun regarding the first point of Mesha; its start is the moment of the Mesha-Sankranti when the sun enters Mesha rather than Aries, and it begins not with the actual equinox but with an artificial.

This book surveys the Pre-vedic religion of ancient India. It reflects upon controversies surrounding discoveries at the Indus sites and then takes a dip into the world of Vedas to discover the religion of that age. The book uncovers interesting facts about ancient Hinduism reviewing controversies surrounding the Aryan Invasion (now migrations) theory, the Asuran Indus theory, and the Indigenous theories.

This Is A New Release Of The Original 1880 Edition.

Rastram, supranation, is about a golden page in the history of human civilizations. It is an opportunity to realize almost 2 millennia of dharam-dhamma values enshrined in the hearts of over 2 billion people along the nations of the Indian Ocean Rim. This is a compilation of insights, analyses and excerpts from works of by many savants and scholars about Hindu history. Rastram is a federation of peoples' republics - a supranational covenant as the true foundation of an organized Indian Ocean Community (IOC) -- a counterpoise to European Community. This IOC should remain open to all nations of Indian Ocean Rim. The states located along the rim from South Africa to Tasmania is a Community which has the attributes of Rastram. The Hindu historical traditions and the amended UN Law of the Sea help use the potential to create a 6 trillion dollar GDP and to provide for enhanced welfare of over 2 billion people. Along the 63,000 mile long rim, work can start on Trans-Asian Highway and Railway Projects and strengthen the bonds of civilizational heritage.The 1994 modified Law of the Sea extends territorial waters into 200 nautical miles from the baseline as economic zones. This historical account of Hindu history is an attempt to delineate the wealth of nations, along the Indian Ocean Rim. Together, these nations neighboring the Ocean, can chart out a path for establishing Rastram in dharma-dhamma continuum. This account provides the portraits from Hindu history on the travails of a nation caught in the throes of civilizational clashes onslaughts during mediaeval periods of barbarism and loots of 17th to 20th century periods of a British Colonial empire and the 21st century in a swarajyam Hindusthan by post-colonial marauders, suffocating the potential for forming a Rastram. This account is clearly NOT intended to be a chronologically organized Hindu history for two millennia until 2000 CE. Portraits are presented of political economy on the banks of Hindu civilization in modern epoch for the last two millennia. It is a record since the turn of the Common Era, informed by earlier five millennia of history of Sanatana Dharma in Bharata Rastram. trans. 'I am the Rastra moving people together for abhyudayam...) Hindu history is presented as a quest for the establishment of such a Rastram.IOC a supranational foundation to remove vestiges of colonial loot, to make such a loot unthinkable and materially impossible and reinforce democracy of all nations along the IOC rim as janapada (peoples' republics) for peoples' welfare (abhyudayam) governed by the inexorable, Hindu sanatana traditional ethic: dharma-dhamma.This book is a tribute to George Coedes who concluded, after a study of fourteen centuries of history of Southeast Asia: " the importance of studying the Indianized countries of Southeast Asia- which, let us repeat, were never political dependencies of India, but rather cultural colonies - lies above all in the observation of the impact of Indian civilization on the primitive civilizations... We can measure the power of penetration of this culture by the importance of that which remains of it in these countries even though all of them except Siam passed sooner or later under European domination and a great part of the area was converted to Islam...we may ask ourselves if the particular aspect assumed by Islam in Java was not due rather to the influence that Indian religions exercised over the character of the inhabitant of the island for more than ten centuries...The literary heritage from ancient India is even more apparent that the religious heritage. Throughout the entire Indian period, the Ramayana and the Mahabharata, the Harivamsa, and the Puranas were the principal, if not the only, sources of inspiration for local literature, to which was added the Buddhist folklore of the Jatakas, still makes up the substance of the classical theatre, of the dances, and of the shadow-plays and puppet theatre."

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This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

One of the oldest libraries of texts in India is the Vedas. Vedic texts are painstakingly corrected by the teacher. Instructors and students still teach them orally today. Virtual classrooms have allowed females to learn the Vedas and how they were changed through technology. Samaveda has a much more intricate connection with Rigveda than the other Vedas. Because all its verses except seventy-five are directly drawn from the Rigveda, it holds great historical significance. The eighth and especially the ninth of the Soma book provide the bulk of its content. It is similar to the Yajurveda in having been composed only for ritual use since the verses are all intended for chanting during the offering ceremonies. Unlike those in the Rigveda, these stanzas appear in the Sama-Veda as if they were to be spoken or recited. Their significance is solely determined by their relevance to particular rites, removed from their context in the Rigveda. The Vedas have been the subject of voluminous literature over the centuries, written in many languages, including English. Due to their symbolic language, the Vedas remain elusive. Despite exploring every ancient Indian sourcebook, Shankara, Ramanuja, and Madhva did not write full commentaries on the Vedas. Vedas are enigmatic and ethereal, and this adds to their mystery. In contrast to the voluminous commentary on Upanishads, Bhagawad Gita, Brahma sutras, and Mahapuranas, Sri Madhva wrote a short Rigbhyasya. Sayana Madhava, also known as Sayanacharya, is the most common source of information on the Vedas. Vedic texts are covered in complete detail in this voluminous work, basically a literal translation of the Vedas. Those who criticize it point out that it ignores the Vedas' symbolism and the Vedic tenets' hidden meanings. It is for this reason that the Vedas remain inadequately illuminated. In addition, Vedic Sanskrit differs from classical Sanskrit, a currently taught, written, and spoken language. A widespread family of languages, the proto-Indo-European languages, is derived from it.