Validating Traditional date of Mahabharata War - XIII
by Jayasree Saranathan on 31 Jan 2021 1 Comment

Vyasa’s nimittas suggesting a cosmic impact


The sequence of events discussed so far:

-        Krishna left Upaplavya on a peace mission on Kartika Shukla Dwadasi on Monday in Revati nakshatra (25th August 3136 BCE)

-        Duryodhana wanted to move his troops on Pushya nakshatra in Kartika month but the day saw a celestial object hitting the earth and the moon simultaneously (2nd September, 3136 BCE)

-        The Amawasya of that month advanced to Trayodasi tithi and occurred in Vishakha nakshatra, instead of Jye?tha (10th September, 3136 BCE)

-        Margashira, the next month, started the next day. The Full-moon of this month occurred in the star Krittika (24th September, 3136 BCE)


The first revelation from this sequence is that the Great War of the Bharatas did not take place until the Full-moon of Margashira! There is a hint from Vyasa’s version that that war didn’t start anytime in the lunar month of Margashira. In his conversation with Dhritarashtra before the war started, Vyasa makes a statement (among many nimittas),


ma?savar?a? punas tivram asit k???a caturdasim

ardharatre mahaghoram at?pya?s tatra rak?asa? (6-3-31)

[“It was ghastly that the rakshasas were not satisfied with the rain of flesh appearing excessively over and over again on the midnight of Krishna Caturdasi”]


Krishna Caturdasi is the 14th tithi of the waning phase on the lunar month before Amawasya tithi. In the lunar month of Kartika there was no Krishna Caturdasi because Amawasya abruptly started on Trayodasi. The next Krishna Caturdasi appears in the lunar month of Margashira. Therefore the earliest probability of Krishna Caturdasi in Vyasa’s version could be that of Margashira which means that until the end of Margashira the Great War did not start.


The next revelation from this is the time of the Bhagavad Gita.


As per tradition, the celebrated Gita given by Krishna to Arjuna was on Margashira Shukla Ekadasi. The lunar Margashira month having passed without any hint of a war, and the waxing phase of that month watched anxiously for symptoms of what went wrong with the moon, there is absolutely no scope to say that the Bhagavad Gita was uttered by Krishna in the lunar month of Margashira. The Gita must have been offered in the solar month of Margashira.


[A brief note on Time is needed in this context. The sun is the source of Time or Kala from which every other computation of time follows, says Brahmanda Purana. [Ch. 23. V. 145-47] The fixation of the 5-year Yuga is decisively done on the basis of all units of time, these units being Saura (solar), Saumya (lunar), Nakshatra (star) and Savana (sacrificial day which is a reference to beginning the day at sunrise). [Vayu Purana: Ch. 50. V. 188] Any event must be marked by these four units of Time]


Nimittas given by Vyasa


More than 75 nimittas uttered by Vyasa to Dhritarashtra sometime before the beginning of the war make a strange reading, with all of them hinting at a single cause – a natural cause that terrified the living beings and vitiated the atmosphere. An examination of these nimittas matches with the after-effects of an extra-terrestrial collision that modern science has taught us. The entire talk of Vyasa to Dhritarashtra before the war began was centered on the sightings – terrestrial, atmospheric and celestial – at and after the comet-hit with only six  planetary references hinting at the time of war. [Mbh: Ch.6. Sections 2 and 3]


Terrestrial nimittas given by Vyasa suggesting comet hit


Of the 47 terrestrial observations given as nimitta, six are directly related to an extra-terrestrial collision while the others pertain to the terrified behaviour of the animals, birds and human beings in such an event. Those suggesting the fall of fragments from the sky are listed below. [Mbh: Ch.6. Sections 2 and 3]


1] The great rivers are flowing in opposite directions (similar event observed on the day Krishna was travelling to Hastinapur. This could be a reference to that or a similar event repeating on one or many of the days between the day of the comet-hit and the day of the conversation)


2] The waters of rivers have become bloody (could be a vitiated appearance due to red sand)


3] The wells, foaming up, are bellowing like bulls (tremors caused by a massive hit somewhere. Repeated by Karna)


4] Meteors, effulgent like Indra’s thunder-bolt, fall with loud hisses. (Repeated by Karna)


5] From the mountains of Kailasa and Mandara and Himavat thousands of explosions are heard and thousands of summits are tumbling down. (Indicates major disturbance in the Himalayan region, either due to collision or a secondary chain of events caused by the comet fall elsewhere)


6] In consequence of the Earth’s trembling, each of the four oceans having swelled greatly seems ready to transgress its continents for afflicting the Earth. (Sudden sea level rise in coastal regions suggest the landing sites of huge fragments in the sea)


Atmospheric nimittas given by Vyasa suggest the after-effects of a comet-hit


All the 12 nimittas of this category told by Vyasa are similar to the consequences of a comet attack.


1] In both the twilights, prior and posterior, the sun during his rising and setting was covered by headless trunks. (The clouds looking like headless trunks are mentioned here; shows the cloud formation cycle was affected)


2] Tri-coloured clouds with their extremities white and red and necks black, charged with lightning and resembling maces, envelope the sun in both twilights.


3] The sun, the moon, and the stars were all blazing with no variation throughout day and night. (Continuing heat condition indicated)


4] At sun-rise flights of insects, by hundreds are seen (related to variation in heat, to be discussed later)


5] In both twilights, the cardinal quarters seemed to be ablaze.


6] The clouds showered dust and flesh (whirlpools carry smaller animals and fish and pour them as rains.


7] Even though the sky is cloudless, a terrible roar is heard there.


8] Strong winds were blowing fiercely carrying dust.


9] All the quarters of the earth, being overwhelmed by showers of dust, look inauspicious.


10] Fierce clouds, portentous of danger, dropped bloody showers during the night.


11] Fierce winds charged with pointed pebbles were blowing, crushing mighty trees.


12] In villages and towns trees, ordinary and sacred, were falling down, crushed by mighty winds and struck by lightning.


Planetary / celestial nimittas given by Vyasa suggesting comet-hit


There are 19 planetary nimittas that include those of the stars. Only one among them was from an undated previous time cited for comparison which we will discuss at an appropriate context. Among the 18, seven have already been discussed:-


1)      Rahu approaching the sun

2)    The sign on the moon deviated from its place

3)     Saturn afflicted Rohini (Prajapati star whose graha Moon was afflicted by Saturn)

4)    A comet afflicted Pushya

5)     Amawasya in Trayodasi

6)    Paurnami in Trayodasi

7)     Paurnami in Krittika star (in Margashira). This is same as above.


Among the remaining 11, three nimittas pointing to a comet hit are given below.


1) Shyama graha in Jyeshtha


Shyama is the name for Venus as per astrology. [Varahamihira, Brihat Jataka: II -4 ““gaura Indu...shyamah shukro Bhaskarihi Krishna dehah”] Vyasa says that it was blazing in Jye?tha along with Mars. [Mbh: 6-3-15]


syamo graha? prajvalita? sa dhuma? saha pavaka?

aindra? tejasvi nak?atra? jye??ham akramya ti??hati


The term “Dhuma” is a reference to Mars, known by its Upagraha by that name. This combination (Venus and Mars) is not auspicious. This combination existed at the time of the comet-hit.


2) Parusha planet pointing at middle of Citra and Swati


Vyasa says that a Parusho graha pointed amidst Citra and Swati. [Mbh: 6-3- 16]

citra svaty antare caiva dhi??hita? paru?o graha?


This verse is purely an astrological statement. Parusha refers to Saturn, known from the verse of Brihat Jataka that Saturn is “Parusha romaka” planet, having rough hairs. [Brihat Jataka: 2-11] In the simulated chart for comet-hit time, Saturn is in Capricorn. From there it is pointing to the region between Citra and Swati by its 10th aspect. Citra ends at 6-40 degrees in Libra after which Swati starts. Since Saturn’s orb starts from 9 degrees earlier [B.V. Raman, “Varshaphal”, p.16], its 10th aspect starts from 13th to 14th degree of Libra. At this distance Citra ends and Swati begins. This Dhrishti is a corroborative piece of evidence to locate Saturn in support of the direct affliction to the moon (see Part IX).


The specific reference to Citra is because the full moon in Citra is considered as the parasol of the royals. [Pura Nauru: verse 60, Tamil Sangam literature. As per the sub-division of “Kudai Mangalam” in Tolkappiyam, the full moon in Citra is designated as the Royal Umbrella that symbolizes protection to the subjects similar to how the Full moon protects the world from heat by absorbing the light rays of the sun and spreading only cool light to the earth]


3) Appearance of the sun


The appearance of the sun mentioned along with the star in which it was transiting was narrated by Vyasa. This matches with the haze that blocks the sun rays after a cosmic impact.

[Mbh: 6-3-26]

k?ttikasu grahastivro nak?atreprathame jvalan

vapu??y apaharan bhasa dhumaketur iva sthita?



k?ttikasu graha = the graha of Krittika (ablative, genitive).

tivro = fierce (SB 10.27.12), sharp (SB 10.47.19) (masculine, vocative, singular, stem: tivra)

nak?atre = in the star (locative, singular)

pratahme = at first

jvalan =  blazing (masculine, nominative, singular, stem: jvalat)

vapu??y = vvap = to shear, cut, shave, mow (second person, singular, present imperative class 1 parasmaipada)

apaharan = taking away by cheating (SB 5.14.26)

bhasa = to appear ("as"or"like" Nominal verb or instrumental case of an abstract noun) stem: bhas.

dhumaketur = comet

iva = like

sthita? = standing, staying, there remaining (SB 11.1.10) (masculine, nominative, singular, past passive participle, stem: sthita)


Interpretation of k?ttikasu graha: The sun is the “K?ttikasu graha”. Each planet is assigned 3 stars which become its dispositors. Krittika is the dispositor of the Sun and therefore the Sun is called as Krittika’s graha.


Tivro nak?atra: Among the star categories, Moola, Jye?tha, Arudra and Aslesha are regarded as ‘sharp’ stars. [B.V. Raman, “Muhurtha”, p. 23] Among these the Sun entered Jye?tha a week after the comet-hit. Therefore Jye?tha is indicated here as “tivro nak?atra”.


Overall meaning:

Krittika’s graha, the sun at first blazing in Jye?tha, the tivro star, got sheared off and stayed appearing like a Dhumaketu, a comet.


The appearance of the sun in the days following the comet-hit is described in this verse. In the event of a comet-hit, the particulate matter thrown into the atmosphere blocks the sunlight and makes it appear smoky and dull. On the 7th day after the comet-hit, the sun entered Jye?tha, the tivro star. By then the atmospheric aberrations obstructed the sun’s rays reaching the earth. It made the sun appear hazy and dusty like a comet with a tail.


Three nimittas on changed Refractive Index


Among the remaining 9 nimittas, three are the strangest nimittas because they defy Nature’s law! Karna’s nimitta on Mars going retrograde in the sign where the Sun was also positioned (Part IX) can be clubbed along with these three. A closer scrutiny of all these four reveals a common thread – that their appearance can be explained by “negative” refractive index, which is impossible to happen in Nature. They are listed here while a discussion on them will be taken up in the next part.


1) Planet Mars wheeled towards Anuradha [Mbh: 5-141-8]

k?tva ca?garako vakra? jye??haya? madhusudana

anuradha? prarthayate maitra? sa?samayann iva


2) Dhruva nakshatra blazing fiercely turned to its right, in the opposite direction [Mbh: 6-3-16]

dhruva? prajvalito ghoram apasavya? pravartate


3) Two coppery red-topped planets stood at the time of rise of Saptarishi Mandala. [Mbh: 6-3- 24]

grahau tamraru?a sikhau prajvalantav iva sthitau

saptar?i?am udara?a? samavacchadya vai prabham


4) Arundhati had kept her husband at her Prish?ha [Mbh : 6-2-31]

arundhati tayapy e?a vasi??ha? p???hata? k?ta?


(To be continued…)


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