Hora Sara

Chapter- 12. The Effects of Budha Dasha

Hora Sara
Chapter- 12. The Effects of Budha Dasha
In the Dasha of Budha, one will distribute his knowledge (i.e. be engaged in teaching etc.), one will be with
relatives, earn wealth through agriculture, yagya’s etc. and one will do his own professing (befitting his birth). He
will be an expert sculpture and will master other allied arts and will know music and enjoy vocal and instrumental
music. He will acquire all domestic vessels (i.e. he will be well-equiped), conscientious and be an enthusiastic
speaker. He will love his partner, be modest, learned, acceptable to his preceptors and he will suffer only to
small extent from diseases. He will be amidst his relatives and friends and be prone to danger from weapons
and the like. He will be fortunate, he will not have wealth amassed, he will be troubled by wind, phlegm and bile
and he will be distressed. Following verses explain the results of Budha Dasha with specific reference to
individual Rasi and Amsh, as described by the masters of the yester years. Should the Dasha of Budha, who is
in Mesha be in progress, the native will have enthusiasm towards science, be intelligent, valorous, indulge in
lies, have no wealth, but have an eye on other’s money. When Budha is in Vushabha, in such Dasha, the person
will prove unfavourable to his mother (or he will prove unlucky to his mother). He will enjoy wealth and fame. He
will also incur debts for his relatives, he will have an ill-disposed wife and children and he will suffer from throat
diseases. Should Budha be in Midhuna, in his Dasha, the person acquires many kinds of wealth and enjoys
various pleasures. He will have many children and wives. He will have two mothers, be dear to his cousins and
intelligent. The person will be troubled by his relatives, keen to live in distant countries and will have less
comforts. He will acquire money through poetry and arts. These are the results for Budha Dasha, when the Grah
is in Karkataka. When Budha is in Shimha and his Dasha is in progress, the person will be deprived of wisdom
and wealth, will have no pleasure through his brothers and relatives, he will hate women (or wife), but he will be
a celebrated person among the public. During the Dasha of Budha, who is in exaltation, one will acquire
wisdom and wealth. He will become a writer and he will be interested in poetry. He will know politics and
overcome his foes. In the Dasha of Budha, who is in a Multrikon Bhava, one will be famous and be
interested in living in foreign countries and will acquire wealth by virtue and vigour. When Budha is in
his own Rasi, or Navamsh, the subject will become defective of a limb, he will have enmity with his men
and he will be deprived of pleasures, cattle and wealth. In the Dasha of Budha, who is in Tula, the native will
become a good speaker and will develop deformity of the eyes. He will not be peaceful. He will become an
expert in sculpture etc. His means of livelihood will be trading, or marketing. He will be put to grief by elephants
and horses.

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When Budha is in Vruchika, in such Dasha, the subject will be ready to accept whatever will be given (or
donated) and will be pleased even with an iota. He will develop illicit relationship with an domestic servant. He
will have troubles in this household and he will suffer from penury. In the Dasha of Budha in Dhanu, the
subject will become leader of a group and Minister. He will acquire two names, i.e. titles etc. He will
gather through agriculture, cattle and grains. Should Budha be in Makara, the native will in such Dasha incur
debts, be inclined to do other’s work (i.e. at the disposal of others), live in other countries, be on the move, be in
the company of mean people, be in the grip of illusions and have physical pains. When Budha is in Kumbha, in
such Dasha, the brilliance of the native will be affected and he will have limited food. He will be penniless and he
will be put to grief by his relatives. He will have a wicked wife (or he may be head of a band of mean women) and
he will live in distant places. In the Dasha of Budha in Meena, the native will widely master the meanings of the
Ved, he will be inclined to give donations and gifts and he will be chief of men and be dear to them. When Budha
is in his Neech Rasi, in such Dasha, one will have mental agitation and will be deprived of his vitality and
relatives. He will earn his bread by husbandry, he will live a trifling life, he will be afflicted by diseases and he will
live in other’s abodes. Should Budha be in fall in the 8th Rasi, in such Dasha, one will be troubled by poison,
weapons and quadrupeds. He will be intent on causing harm to the public at all times and doing vicious deeds
and he will have little vitality. In the Dasha of the combust Budha one will give up his landed property, be
subjected to mental depression, differ from jaundice, cough etc. and one will destroy his wealth. Should Budha
be in his Vargothama position there will be both auspicious and inauspicious events These effects may become
two, or three folds. Always there will be a mixture of good and bad. In the Dasha of Budha, which is in Karm, or
in Labh, or in Matru (4th house) Bhava, the results will be of mixed nature. The native will get the leadership over
his folk men. He will possess knowledge, comforts, wealth etc. The Dasha of Budha (notwithstanding his
placement) will produce mixed results. Thus ends the 12th Chapter. entitled “The Effects of Budha Dasha” in
Horashara, the work of Prithuyasas, son of Varah Mihira.

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Hora Sara
Ch. 18. Effects of Dashas and Antar Dashas of the Grahas
While dealing with the results of sub-periods (or Antar Dashas) in a Dasha, it should be noted, that the results
differ from the ones stated for the Dashas already. The results for Dashas and Antar Dashas should be studied
before giving prediction on events. Should the lord of the Dasha be yuti with an other Grah, the latter will
possess half of the Dasha of the former one. The ones in the fifth, or the ones in the ninth form the Dasha lord
will enjoy one third; the Grah(as) in the seventh from the Dasha lord will have one seventh of the Dasha and the
ones in the fourth and the eighth will get one fourth. The Grahas placed, as stated above with reference to the
Dasha lord will only take part (in the rulership) in the whole of the Dasha scheme. If Rahu is in Lagna, the effects
of the Dasha will be marred. If the luminaries (i.e. Surya and Chandra) are yuti with Rahu, then their sub-period
is increased by another half. In such case, Surya and Chandra give such results, like Sani and none else. This is
the view of some earlier writers. The Dasha period of a Grah should be converted into Ghatis and multiplied by
84. The product should be increased in proportion to the longitude attained by the Grah (in the partient, or
Bhava). The results of Antar Dashas will be similar in nature, as applicable to the major lord, i.e. malefic, benefic
and medium. The Antar Dasha results will depend on the Dasha lords, when these belong to Surya,
Chandra, Sani and Guru. As for the rest, the strongest from a Kendr will be a guiding factor. In the sub-
period of Chandra in the Dasha of Surya, the native will have friends, money pleasures and wealth.
Should the Dasha be adverse, one will face risks from water and suffer, from white leprosy, dysentery
and consumption. In Surya’s Dasha, when the sub-period of Kuja rules, one will acquire gold, gems etc.
He will be famous and courageous and suffer from bilious diseases and also shortcomings of digestive
fire of the stomach. In Budha’s sub-period of Surya’s Dasha, there will be skin diseases. One will
become famous and enthusiastic. Penury and series of accidents will also follow. In the sub-period of
Guru in the Dasha of Surya, the native will be intent on acquiring knowledge, robes and food. He will
render service to Gods and Brahmins and he will become famous and rich. During the Antar Dasha of
Sukra in Surya’s Dasha, one will like to be away form his homeland, do futile jobs and be argumentative
in nature. He will develop diseases of neck (throat), eyes and suffer from fever. He will be independent. In
Sani’s sup-period in the Dasha of Surya, one will have troubles form men, enemies and thieves. He will
be discorded by friends. There will be declination in his wealth, profession and service. In the Dasha of
Chandra, in the sub-period of Surya, one will be engaged in serving in bad countries (or places) and will desire to
be in the company of bad women. His wealth will decrease and he will quarrel with his own relatives. In the sub-
period of Kuja in the Dasha of Chandra, the subject will be deprives of his sons and relatives. He will be sick and
his personal safety will be at risk. He will be of cunning disposition. He will be displaced in this Bhukti. During the
sub-period of Budha in the Dasha of Chandra, the native will be wealthy with a fleet of cows, elephants and
horses; he will always be enthusiastic and he will be virtuous. He will derive happiness through cows and
elephants (i.e. he will be comfortably placed because of his having such animals at his command) and he will
acquire sons etc. In the sub-period of Guru in Chandra Dasha one will be virtuous (or one will be liberal in
donating) and enjoy all luxuries. He will be rich in knowledge and possess wealth, acquire fame and live in
foreign countries. In the Antar Dasha of Sukra, in the Dasha of Chandra, one will acquire wealth through women
(wife etc.) and will earn through water-agriculture, cattle, jewels, boats etc. and one will be happy. During Sani’s
Antar Dasha in Chandra’s Dasha, one will get money through kings, thieves and thefts. He will be deprived of his
splendour and lose his wife and sons. He will be subjected to a serious (incurable) disease. During Surya’s
Bhukti in Kuja’s Dasha, one will wander in forts, get knowledge and acquire sovereign’s money. He will be given
up by his father and relatives and he will be happy to indulge in disputes. But, he will enjoy respect.
Hora Sara
Ch. 18. Effects of Dashas and Antar Dashas of the Grahas
During the sub-period of Chandra in Kuja’s Dasha, one will have excess of bile and phlegm. He will be very
enthusiastic and will please many persons. He will have many kinds of livelihoods. sub-period of Budha, one will
be troubled by enemies and diseases. He will receive encouragement from the sovereign. He will face defeats
and will not have sons and wife. During the sub-period of Guru in the Dasha of Kuja, one will be a principal
person in the family, acquire learning and riches from the king. He will be adored by his wife, sons and relations.
He will have a fleet of cows. He will be intent upon giving donations. During the sub-period of Sukra in the Dasha
of Kuja, one will fall sick, live in an other country, hate women, be deceitful and one will be a shame to his family
and will blame others. During Sani’s Bhukti in Kuja’s Dasha, one will be always subjected to grief, one will be
deprived of his sons, wife and relatives. One will be displaced and will even die. During Surya’s Antar Dasha in
Budha’s Dasha. one will have sexual pleasures throughout, will get unexpected money; one will live
close to water and be pious of God and preceptors. In Chandra’s Antar Dasha in Budha’s Dasha, one will
be given birth to dead children and be not happy. He will be after base women, be sick, attacked by
leprosy and be troubled by cousins. During the sub-period of Kuja in Budha’s Dasha, one will have
troubles in rectum and be without wife and sons. There will be many afflictions to the upper limbs and
heavy outflow of money. He will be happy with persons of mean castes. In the sub-period of Guru in
Budha’s Dasha, one will be with his wife and sons. His sorrows will end. In the sub-period of Sukra in
Budha’s Dasha, one will have money and be wise. He will command robes and jewels and suffer from
hunger. (Maybe there cannot be timely eating). He will be pleased to serve Gods. In the sub-period of
Sani in Budha’s Dasha, one will be equal to base men and be happy with an iota. He will be weak in
mental disposition and be soft. He will suffer from rheumatic attacks. He will be fond of foods and drinks.
During the Dasha of Guru in the Antar Dasha of Surya, one will be blessed with sons, wealth and pleasures. He
will be famous and will bag a title. He will be respected by all the persons. In the sub-period of Chandra in Guru’s
Dasha, one will have many wives, be learned and wealthy. He will be dear to the sovereign, famous and gain
through the king. He will be highly enthusiastic. During the sub-period of Kuja in Guru’s Dasha, one will be
subjected to diseases of the head (i.e. brain etc.), rectum and eyes. he will live in the houses of others, be
spiritless and troubled by enemies. During the Antar Dasha of Budha in the Dasha of Guru, one will leave good
path, live in distant countries, be not enthusiastic, be fickleminded, subject to accidents in water and be
argumentative in nature. During the sub-period of Sukra in Guru’s Dasha, one will be subjected to windy and
phlegmatic complaints. He will be troubled by deficiencies relating to digestive fire. He will like very much to do
virtuous deeds. He will be intent on acquiring knowledge, robes etc. In the Antar Dasha of Sani in Guru’s Dasha,
one will acquire money through husbandry and cattle. He will be addicted to women. He will have a ‘dilapidated’
body. He will be troubled by servants, poison etc. During Surya’s Antar Dasha in Sukra’s Dasha, one will have
troubles in anus and eyes, growth of the spleen to excess etc. He will invite the displeasure of the sovereign,
suffer through relatives and lose his money. In Chandra’s Antar Dasha in the Dasha of Sukra, there will be
danger of animals. The subject will suffer from sickness relating to digestive fire of the stomach, bile etc. He will
have uncontrollable combat and acquire money through women. During the sub-period of Kuja in Sukra Dasha,
one will have sexual union with base women; one will have defective teeth, suffer from bilious disease and one
will lose his enthusiasm. During the sub-period of Budha in Sukra Dasha, one will indulge in an unsuccessful
business, become proud, acquire money through cattle and trees yielding fruits, be fond of his wife and remain
very happy. During the sub-period of Guru in the Dasha of Sukra, one will get back lost wealth, become expert in
performing sacrifices. etc. and will be happy with his sons and wife. In the sub-period of Sani in Sukra Dasha, on
will acquire lands and wife. He will be of odd disposition, will acquire money through the sovereign, be equally
valorous and be wealthy. In the Antar Dasha of Surya in the Dasha of Sani, there will be everything but
happiness. One will see danger from foes; one will be wildly disposed with a quarrelling mind; one will be
deprived of sons, wife and his own country. During the Antar Dasha of Chandra in the Dasha of Sani, one will
lose his mother, suffer from grief, his enthusiasm will be burnt; he will be fickleminded and he will be reduced to
grief on account of his relatives and he will be unkind. During the Antar Dasha of Kuja in the Dasha of Sani, one
will face death, diseases, or grief. There will be destruction of one’s residence (position), cattle, wealth, sons and
wife.
Ch. 18. Effects of Dashas and Antar Dashas of the Grahas
During the sub-period of Budha in the Dasha of Sani, one will be with his wife and children and one will be
wealthy and learned. He will render service to good persons, be dear to the king and be troubled by rheumatic
and phlegmatic diseases. During the Antar Dasha of Guru in the Dasha of Sani, one will be an expert poet and
acquire money and be a king. He will be respected by many people, enjoy all luxuries and be very enthusiastic.
During the sub-period of Sukra in Sani’s Dasha, one will have wife and sons and be very rich. He will be
virtuously disposed, destroy his enemies, pursue Vedic Science (or will be a follower of Nyaya) and become a
preceptor himself. Should two, three, or four Grahas be together in one Rasi, the results mentioned earlier are
not revealed. In such case, only difficulties follow. Should these not be in their own Bhavas, or in exaltation, in
such Dasha, one will have grief only. He will be deprived of his courage and affluence and become poor and
sick. The Grahas in Konas will in their periods give happiness, wife, sons and wealth. The ones posited in Matru
(4th house) Bhava give friends, health, happiness and wealth. The period of a Grah in Kalatra (7th house) Bhava
makes one hate women, while that of Grah inAayur (8th house)Bhava will give death, or sickness. The results of
Dasha Bhukti should be predicted in such a manner. Lagna Dasha results will be similar to its lord. The Dasha
Bhukti of Rahu will be, like that of Sani. During Rahu Bhukti in the Dasha of Surya, or Chandra, or Kuja, or Sani,
death will happen. Similar is the effecting Rahu Dasha, when the Antar Dasha is that of Surya, or Chandra, or
Kuja, or Sani. In other Dashas, or Bhuktis, i.e. contrary to the said order, there will be mixed results by Rahu.
The Dasha of the lord of the Navamsh occupied by Yuvati’s lord will bless the native with a wife. The mutual
periods of the lords of Shatru (6th house) andAayur (8th house)Bhava will cause death. Of these two, whoever is
stronger, will cause the death. The Dasha of the lord of Rahu’s Navamsh may cause death of the native in a
Bhukti whose lord is inimical to him. In Lagna Dasha, in a Bhukti of an inimical Grah (with references to Lagna),
the end of the subject may occur. However, a benefic in Lagna can prevent such an event. Note the lords of
Lagna and Chandra Rasi and the Grahas, that are inimical to these two Grahas. Should any Rasi in the Ashtak
Varg of such Grahas be without benefic dots, death will occur in the Dasha Bhuktis of such Rasi lords. If Lagna’s
lord is in fall, while a malefic is posited in Lagna and Sukra is inAayur (8th house)Bhava, one will be troubled by
sickness in such Dasha Bhuktis. The longitudes of the lords of Ari,Aayur (8th house)and Vyaya (12th house)
Bhava should be added together. When Sani comes in Gochara to the Rasi thus revealed, death of the native’s
brother will happen. Its Kon also should be similarly considered. During the period, when Guru transits the 22nd
Dreshkan from Lagna, or Chandra’s Rasi, or during the period, when Guru is in Kon to such 22nd Dreshkan in
Gochara, the subject himself will die. The Sphutas of Guru and Rahu at birth should be added. When Guru in
transit comes to the Rasi thus revealed, or, when Guru is in Kon in transit to such Rasi, death of the native will
happen. Should Surya in transit arrive in a Rasi (or its Konas) represented by the Dwadashamsh Rasi of
Randhr’s lord, death of the native will take place. Similar results can be predicted, when Surya in transit arrives
in the Rasi occupied by Randhr’s lord, or its Konas, or, when Surya comes to Vyaya (12th house) Bhava. The
longitude of Surya must be changed into minutes of arc and multiplied by Rahu’s longitude converted into
minutes. The product should be divided by 21600 and the quotient etc. should be added to the longitude of
Surya at birth. Should Surya in transit arrive such a Rasi, or its Konas, death of the native will occur. This is
Chanakya’s school of thought. When Chandra transits the Bhava occupied by the eighth lord counted from the
natal Chandra (or its Konas) death may occur. Alternatively, add the longitudes of eighth lord and the natal
Chandra. Should Chandra in transit arrive at such a Rasi revealed by the said addition, death may happen, or, if
Chandra in transit arrives at such a Navamsh, the same event may occur. Should Chandra in transit arrive at
natal Lagna, natal Chandra, such Amshas, Shatru (6th house) Bhava, orAayur (8th house)Bhava, death will
occur. ShouldAayur (8th house)Bhava from Lagna, or from Chandra, or Lagna, or Chandra, or Lagna with a
fallen Grah in it be void of Grahas, death of the native will take place. Grahas, though auspicious, if they are
indicative of such death inflicting Yogas, they will only yield adverse results in their periods. Such Grahas cannot
be pacified by Yagya’s, donations, Homas and Japas. Thus ends the 18th Ch. entitled “Effects of Dashas and
Antar Dashas of Grahas”, in Horashara of Prithuyasas, son of Varah Mihira.
ora Sara
Chapter - 9. Surya’s Dasha or ravi mahadasa
During the period of Surya, the person lives in foreign places, moves in forests and mountains and fortresses.
Wealth will be obtained through the sources of Brahmins, Gods, fire, kings, Shastras and medicines. The subject
becomes proficient in pronouncing Mantras, expert in obstruction, a king and heads an army. He will be intent
upon doing famous deeds, remains intelligent, has clear speech and is undesirable. (“anishta” also means
unlucky). He becomes a killer of animals, snakes etc. The Dasha will deprive him of his wife, son and place of
dwelling. He is fickleminded and will be contracting debts; rash, eye disease and disorders of abdomen, teeth
and ears are indicated. Danger from the king and thieves, enmity with relatives, destruction of people of one’s
own sect and of wealth are the results of the Dasha of Surya. The consequences out of Surya occupying various
Rasis are explained below in the context of his Dasha. Should Surya be exalted, in such Dasha, the person
becomes very courageous, intent upon doing such deeds, as attributed to his birth (i.e. suitable to his own
religion), will be troubled by king’s men, inherits property from father and becomes popular in the country. When
Surya has departed from his exaltation, in such Dasha, he will cause abdominal disorders, diseases in head,
enmity with one’s own people and danger from quadrupeds. Notes: “Uchchatikranta” has been interpreted, as
above because the author has specifically covered all the Rasis. “Neechatikranta” has been interpreted as
“departed from the Rasi of fall” in Sloka 13 of this Ch.. We may take them, as different from deep exaltation and
deep fall, respectively. When Surya is in Vushabha, his Dasha will deprive the native of agriculture, cattle, son
and wife. It gives trouble to the physical heart, reproductive organs and eyes. Terms with relatives will be
strained. In any case, one’s prestige will not be affected in such Dasha. Surya in Midhuna in his Dasha will
confer deep interest in Shastras, arts, poetry and sculpture. The subject will be blessed with agriculture, cattle,
money and grains and wealth through his cousins. When Surya occupies Karkataka, his Dasha will bring about
fame and royal money. He will be defeated by women. feeding himself on the wind, i.e. fasting, separated from
father and relatives and be sharp in speech. When Surya is in Shimha, his own Rasi, this gives in his Dasha all
kinds of wealth and equals the subject to a king. The subject lives in forts and forests, does agriculture, lives with
children and wife and earns fame in abundance. The Dasha of Surya in Kanya gives income through cattle,
Brahmins and Gods. Female issues are indicated. The subject becomes world famous. Notes: Female issues
are specifically noted here, because the Rasi Kanya is feminine. Should Surya be in his extreme debilitation, his
Dasha will bring about destruction in agriculture, issues, friends, wealth and wife. The subject will go to foreign
countries. Fear from thieves and fire are also indicated. The Dasha of Surya, that has departed from his fall,
gives wealth from kings and comforts there of. Grief caused out of woman’s (wife’s) enmity and acquisition of
wealth by cheating others will also follow. If Surya is in Vruchika, in such Dasha, there will be listlessness (in all
affairs), danger from poison. water and weapons and restriction (inaccessibility) to reach one’s parents. Should
Surya be in Dhanu, such Dasha begets pleasure from one’s children and wife and gives plenty of money.
The subject is worshipped by Brahmins and kings and is happy through Shastras, Vedas, music and
musical instruments.

The Dasha of Surya in Makara will make the person engaged in other’s work, deprived of one’s money and
children and cause misery through wives fault (or bad luck). The person suffers from jaundice and loses a limb.
Notes: The loss of a limb will correspond to the one indicated by Makara with reference to the natal Lagna. For
example:, if Lagna is Dhanu, the second Rasi indicates face, eyes etc. Heart diseases and loss of children will be
caused by Surya in Kumbha, when his Dasha operates. The native will also be a tale bearer, eater of other’s
foods and be hated by his wife and relatives. If Surya is posited in Meena, his Dasha will give respect, money
and comfort, through one’s wife’s affection. The native will suffer from remittent fever, will always think of children
and live, like a king. The Dasha of Surya inAayur (8th house)Bhava, though in exaltation, will only increase
afflictions. Surya in Shatru (6th house) Bhava will give in his Dasha ulcer, or wounds and no benefits through
parents. Notes: The exaltation inAayur (8th house)Bhava for Surya occurs, only when Kanya ascends. For
Kanya, Surya is the lord of Vyaya (12th house) Bhava and his exaltation will increase his malefic tendencies.
During the opening Dasha for a man, the good, or bad results should be predicted (as it is). If, however, there are
combinations indicative of his death, the results for the Dasha will not come to pass. The results for the Dasha
are subject to variation because of the malefic deeds of parents. It is only after careful evaluation of all the
Yogas, should any predictions be given. If the native’s Surya is unfavourable to the parents the Dasha of Surya
will cause paralysis to the native. Similarly with Lagna, when unfavourable to the parents, grief is caused to the
native in Lagna Dasha. Chandra, when unfavourable to the parents will obstruct the native’s learning in
Chandra’s Dasha. This is true, only when any of the said Dashas is the first one to the native. Notes: Take the
case of a Kumbha Lagna native, who has his Surya in fall in Bhagya (9th house) Bhava. This is unfavourable to
the father. Such Dasha of Surya, according to this Sloka, will cause paralysis to the native. Or a Shimha native
with Chandra in Matru (4th house) Bhava is adverse to his mother. Such Chandra’s Dasha will cause hindrance
to the native’s education. Or one of the parents with Tula Lagna, while the son has Vruchika ascending are
mutually incompatible. And such Lagna will cause grief. In any case, all the conditions in the Kundali should be
taken into consideration before asserting any results. Thus ends the 9th Chapter. entitled “Surya’s Dasha” in
Horashara of Prithuyasas, son of Varah Mihira.

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Ch. 10. Chandra’s Dasha or chandra maha dasa and its Effects
Sage Manitha and others have normally classified the Dasha of Chandra in six categories. It is called (Arohini)
(increasing), when Chandra is proceeding from the first day of the bright half. It is Avarohini (or decreasing),
when the period of the second day of the dark half through New Chandra prevails. Again it is Arohini, when the
birth takes place, if the waves of the ocean are rising. Should the waves be depressed at the time of birth, such
Chandra’s Dasha is Avarohini. It is also called Arohini, when Chandra has left his debilitation Rasi. Should
Chandra be departing from his exaltation Rasi, it is called Avarohini Dasha. The ancient people have shown
three kinds of difference between Arohini and Avarohini. Notes: The three kinds each of Avarohini are already
explained, from Slokas 1 to 4. Simultaneously, the three kinds of Aroha Dashas are also explained. Thus, six
categories are made for Chandra’s Dasha. The three Aroha Dashas will bring about all-round success. The
person will become famous in the entire world. The three kinds of Avaroha Dashas will only cause destruction.
When Chandra has minimum strength, while all the Grahas are in lunar half of the Rasis (though malefics in
nature) good results should be predicted. Surya in such a condition will prove auspicious. Chandra’s Dasha will
make one a king’s minister and acceptable to the king. He will be highly respected and will acquire money
through Gods, Brahmins and Mantras. He will be modest and become expert in arts. The native will acquire good
and fragrant flowers, fruits and trees (or fruit yielding trees), become famous, be very valorous, will be on move
at all times and will acquire wife and children. He will be intelligent and wealthy. He will worship Gods and
Brahmins, help others and have good mentally. He will be expert in dance and other arts. He will be phlegmatic
and windy in constitution. The subject will have physical strength, will be hated by his relatives, sleepy, lazy,
intoxicated and without vigour. The foregoing are the results for Chandra’s position in various Rasis (in her
Dasha). The Dasha of Chandra in Mesha will give gains of wife and children. The native is intent on serving in
foreign countries. Loss of brother, acquisition of money through fair means and disorder of head are also
indicated. If Chandra is exalted, such Chandra’s Dasha leads to acquiring a kingdom. The subject will have sons,
diamonds and be controlled be wife (or women). He will also possess elephants, horses and cows. Should
Chandra be in Multrikon portion, the native in such Dasha lives in foreign countries, gets money through
agriculture, or sales, hates his relatives and suffers from diseases arising out of phlegmatic and windy defects. If
Chandra is in the middle area of Vushabha, in such Dasha, highest happiness and lot of wealth will obtain. The
native will be among Brahmins, Gods and ministers and be liked by his wife. In the first half of the Dasha, death
of mother will take place and the native will indulge in sins. Should Chandra be in Vushabha, in the second half
of the Dasha, death of the father will take place. In the Dasha of Chandra in Midhuna, the person will be
engaged in pleasing Brahmins and Gods, will be intelligent, will acquire money, clothes and enjoyments. He will
move from one place to the other. Should Chandra be in Karkataka, in her Dasha, the native will earn through
lands, water, agriculture, cows and grains. He will become well versed in Jyotish, will suffer from diseases in
rectum and will roam in forests, hills and forts. When Chandra is in Shimha, in such Dasha, the native will
acquire knowledge and money. His desires will be fulfilled. He will be considered superior among his men and be
intelligent. He will have loss of limbs and will not acquire many children. He will be fortunate. Notes: Shimha
being a dry Rasi, the progeny is limited, depending on other conditions. In Chandra’s Dasha, when she is in
Kanya, the native goes to foreign countries. He acquires other women (or gains through other women) and he
will become expert in literature and arts. He will achieve his objects and have little money. When Chandra is in
Tula, her Dasha will cause afflictions through wife, or women and loss of self respect. There will be obstructions
to his enthusiasm and he will become fickleminded. He will suffer from poverty and grief.
Ch. 10. Chandra’s Dasha or chandra maha dasa and its Effects
Should Chandra be in her debilitation Rasi, she may cause death in her Dasha, or various kinds of illness. The
subject may also lose his wife. His enthusiasm will be broken and he will regret for his own thoughts. When
Chandra has just left her debilitation point, in such Dasha, the native will lord a woman, who has limited wealth.
He will get money from sales and purchase. He will suffer from diseases related to private parts. He will be
attacked by paralysis. In the Dasha of Chandra in Dhanu, the subject lords over elephants and horses and
acquires many dwelling places. Destruction to ancestral property will come to pass. The subject will be happy in
regard to his sons and become very rich. Chandra’s Dasha, when she is in Makara, will make the native jealous,
poor, live in a dancer’s house and will deprive of wife and land. The native will become learned in Vedic Science,
but he will not have money and children. In the Dasha of Chandra placed in Kumbha, one will resort to menial
professions, incur lot of debts, be fickleminded and contact a women of bad character. He will suffer from
diseases in anus and stomach. When Chandra is in Vargothamamsh, she, in her Dasha, will cause enmity with a
mighty person and loss. The native will suffer from diseases relating to teeth, eyes and ears. He will be deserted
by his sons and wife. Notes: In the above Sloka, the Vargothamamsh refers to Chandra in Kumbha Rasi and
Navamsh because after dealing with Meena Rasi, Vargothamamsh in Meena is referred to in Slokas 27 and 28
infra. In the Dasha of Chandra in Meena, the native will enjoy money through products of river and sea. He will
be always on the move and will be intelligent. He will have cows and buffaloes and be in the company of his wife
and children. He will conquer his enemies. Should Chandra be in Vargothamamsh in Meena, in such Dasha, the
subject will gather treasures and have comforts. He will obtain daughters and get some limbs damaged and lose
his parents in childhood. Notes: The treasures may be specifically hidden under water, as the Rasi Meena is a
watery Rasi. Should the Dasha occur in one’s childhood, he will lose his parents. Meena is a feminine Rasi and
hence stress on female issues is made. For Vruchika Lagna natives, more daughters are possible depending
upon the conditions in the Kundali. In the Dasha of Chandra, who is in Vargothamamsh, the desires relating to
the previous Rasi will duly come to mature. The subject will be chief of his men, intelligent, strong, virtuous and
very learned. Notes: Suppose Chandra is Vargothamamsh in Vruchika, then the objects indicated by Tula, which
is the previous Rasi, will mature. So the subject will become a merchant, poet etc., as indicated by Tula. This is a
very important clue and should be made best use of wisely. Should Chandra be full and in Vyaya (12th house)
Bhava, in her Dasha, money will be acquired in all ways. If, however, she be waning inimically placed, or
debilitated, the results mentioned will decrease every moment. Notes: Even though in Vyaya (12th house)
Bhava, if Chandra is full, the effects are good. Should she be in waning state, or placed in inimical Bhava, or in
fall, the results mentioned will mature in a little way. These two rules can be applied to not only Chandra’s
Dasha, but to general predictive purpose. Should Chandra be waning and inAayur (8th house)Bhava, in such
Dasha, the native will be troubled with diseases. etc. Due to the lapses of his wife (or women), he will face
absolute penury. In the period of Chandra in fall inAayur (8th house)Bhava, the subject will die, or frequently be
sick. Should Chandra, as above be yuti with malefics, the subject will die, or be expelled from his caste. Should
Chandra be combust, in such Dasha, the subject is deprived of his kingdom (or expelled from his country), faces
destruction and is subjected to grief. He suffers from diseases, like jaundice and is subject to danger from water.
If the sixth Dasha belongs to waning (weak) Chandra, the subject destroys his own people. Should the said
Chandra be, however, full, the person will get wealth only. Notes: As per Sloka, the sixth Dasha lorded by
Chandra, who is full, will lead only to financial upliftment and nothing else, note the word Kevala in the text.
Should Chandra occupy Lagna, in her Dasha, the person acquires kingdom. In Karma (10th house)Bhava, the
person is blessed with daughters and wealth. These are the results of Chandra’s Dasha. Same effects will be
revealed, when she is in several Amshas. Thus ends the 10th Chapter. entitled “Chandra’s Dasha and its
Effects” in Horashara of Prithuyasas, son of Varah Mihira.

SURYA SIDDANTHA

This article aims at providing a thorough (but not verse by verse) exposition of most important
topics of and problems related to Surya Siddhanta in its relation to modern physical astronomy
and its true or faulty interpretations by commentators, together with its use in astrology. Concrete
proofs are provided in this article concerning many cardinal problems in the field of ancient
astronomy.

In ancient India 18 original theoreticians were frequently mentioned in the field of theoretical
astronomy known as SIDDHANTA , but Varah Mihir could get tangible proofs of only five, which he
mentioned in his Panch-siddhantika ('Of Five Theories'), among which Surya Siddhanta was the
only theory which was complete in itself and therefore highly regarded by Varah Mihir as the most
accurate among all theories about heavens.

In India, the practical formulae of Surya Siddhanta are orally preserved and are regarded as
sacrosanct by traditional scholars of this field, and are never fully published, because it is believed
that the practical method of using this text ought to be given only to worthy persons, who do not
make a living out of it (-Manusmriti, Mahabharata). No commentator has ever published the
practical methods of making actual planetary computations from ancient Surya Siddhantic
formulae. These modern commentators themselves did not know these ancient formulae. The
Makaranda Tables (with zero date of AD 1478) are Surya Siddhantic, made from some
approximate formulae of Surya Siddhanta, which implies that Makarandacharya possessed the
approximate formulae and made the tables made from those formulae, but did not made public
those formulae. There is error in mean Mars of Makaranda because either Makarandacharya forgot
to undertake beej-samskara (see later sections and the page on beeja corrections) in Mars, while
the Surya Siddhantic commentary of Aryabhata contained beej corrections for Mars too as
corroborated by Graha Laghava. The Surya Siddhantic commentary of Aryabhata was therefore
the only reliable commentary of Surya Siddhanta for at least over a millenium which had any
practical utility for theoreticians and almanac-makers. This was the real reason behind immense
prestige accorded to Aryabhata, but this Aryabhata was different from Aryabhata I or Aryabhata
II, as Al Beruni rightly believed. Unfortunately, this excellent Surya Siddhantic commentary by
Aryabhata was lost during or after 16th century, and now most of people wrongly believe that this
Aryabhata was the same as the author of Aryabhatiya. All other ancient and modern commentaries
of Surya Siddhanta are useless as far as their utility for actual computations is concerned, and all
of them contain incomplete formulae of making true planets, but the author of Grahalaghava
(Ganesh Daivajna,1519 AD) explicitly mentions that he used the beej corrections of Aryabhata for
outer planets,whose value tally with those of Surya Siddhantic tables of Makarandacharya and not
with those of Aryabhatiya. This topic is discussed in the section 'Siddhantic Beej Samskaara'.

Author of Aryabhatiya was not a follower of Surya Siddhanta, and differs from the latter in all
major practical aspects, e.g, number of revolutions per mahayuga, sizes of epicycles, sequence of
corrections to be made in the mean planet to get true one, etc. Aryabhatiya was widely criticised
by supporters of canonical astronomy in India, especially by Brahmagupta and his followers. It is
noteworthy that the philosophical and astronomical or astrological statements made by epic and
puranic authors of India conform to Surya Siddhantic views . Hence, Surya Siddhanta is the sole
book which can be said to constitute the bedrock of India's traditional astronomical/astrological
mathematics. Other traditional text are are either incomplete or inconherent.

Recently, many governmental and non-governmental organisations in India have started

publishing annual almanacs based upon a freely distributed Surya Siddhantic software (Vinay Jha,
2006). It is still claimed by many astrologers of India that predictions based upon Surya Siddhanta
are absolutely perfect. In 2006, a book was published in Hindi in which all major constants of
modern astronomy were mathematically deduced, by means of theorems, from Surya Siddhanta!
But the author stated that Surya Siddhantic planets occupy different positions in heaven than
material planets (Vinay Jha, 2006),which amounts to stating that there are at least two universes,
one phenomenal universe of matter open to human senses (bhoo-loka), and the other noumenal
universe of gods (bhuva-loka) who are presiding deities of material planets of phenomenal world
(martya-loka or the world of mortals). Surya Siddhanta is said to describe this noumenal world,
whose planetary deities control the destinies of creatures living in the material world. Any attempt
to confuse Surya Siddhanta with the phenomenal world leads to misinterpretation of this mystic
text (Surya Siddhanta is described as a secret text in its last stanza, whose knowledge is said to
be equivalent to Brahma-jnana or omniscience,i.e., "rahasyam-brahma-sammitam"!). Indian
astrologers used to worship Surya Siddhanta till the first half of 20th century (Pt Sudhakar Dwivedi
mentions this practice in the introduction to his commentary of Surya Siddhanta),when Western
scholars and modernised scholars of India started criticizing Surya Siddhanta as an outdated and
inaccurate text and gradually its worth declined. None of these commentators of Surya Siddhanta
possessed any knowledge of the formulae of Surya Siddhanta, yet they posed as experts of this
text and wrote worthless commentaries, which fail to elucidate how to compute actual positions of
Surya Siddhantic planets according to ancient methods (proofs of this fact are provided in
subsequent sections).

The problem with Surya Siddhanta is that its masters preserved its practical formulae and crucial
concepts as closely guarded secrets, because the text itself ordered so. No attempt was ever made
to refute the false commentaries of ignorants, because supporters of Surya Siddhanta believe that
it is futile to argue in favour of a divine Non-Sensory Universe during a materialistic Kali Age. This
article provides proofs showing that there were genuine scholars of Surya Siddhanta, e.g.,
Aryabhata the Elder (prior to the author of Aryabhatiya) in ancient India and Makarandacharya in
mediaeval India. After Aryabhata, no one tried to write down any genuine commentary of Surya
Siddhanta showing practical methods of computations. The lost Surya Siddhantic commentary by
Aryabhata the Elder was the source of those practical manuals of almanac making in India for
millenia which followed Vedic-Puranic tradition (see the section "Lost Surya Siddhantic
Commentary of Aryabhata: New Lights").

Surya Siddhantic 'Sun' is stated to be a deity, only 5.5 million kilometres from Earth (physical sun
is 149.6 million kms away). A deity cannot be seen by ordinary senses, argue the proponents of
Surya Siddhanta. The only proof of Surya Siddhanta is astrological prediction based upon it, which
are held to be perfect. Since astrology based upon modern astrononomy has already accepted to
be a pseudoscience by mainstream scientists, Surya Siddhantic astrology needs to be tested by
scientists. Another proof of Surya Siddhanta is a series of secret theorems which show that major
constants of modern astronomy can be accurately deduced from Surya Siddhantic notions and
equations (see the section "Deduction of Modern Astronomical Constants from Surya Siddhanta").
Some of these Surya Siddhantic or Vedic theorems suggest solutions of many unresolved cardinal
problems of modern astronomy, and therefore deserve serious attention.

The problem with western commentators is that Surya Siddhantic system has many similarities
with that of Almagest, on account of which Surya Siddhanta is declared to be influenced by
Almagest. But detailed investigation of Surya Siddhantic system does not support this view. There
seems to be a long history of distortions through translations, which may place original Surya
Siddhanta in distant prehistory. Many secret ideas of Surya Siddhanta were indirectly exported to
Greece, but could not be fitted into the general framework of Western astronomy and were
subsequently forgotten.
The concept of Philolaus that Earth and all heavenly bodies revolve round a central fire which could
never be seen since there was a counter earth between the earth and this fire was related to
Puranic and Surya Siddhantic tradition of a heavenly Meru which was away from the centre of
Earth and was related to a terrestrial Mt Meru (see the section "Meru: Centre of All 14 Universes").

The idea of trepidation originated from Surya Siddhanta, in which 360° was multiplied with 30% to
get 108°, which had four parts of 27° each, in both positive and negative phases. Some prehistoric
translator erroneously multiplied this 27° with 30% again and deduced the maximum value of
trepidation to be 8° only, which was current in Greece and Europe till 15th century AD, when
modern astronomy proved that material universe does not manifest any to and fro oscillation or
trepidation of equinoxes at all. But Surya Siddhantic system cannot work without trepidation ( =
ayanamsha ), and Indian astrology will die if ayanaamsha is removed. If astrology has any merit
at all, it must be based upon Surya Siddhantic system , because this system has a complete and
coherent system as well as a complete parallel universe of gods who regulate the destinies of
living creatures. Those commentators who confuse Surya Siddhantic planets to be same as
material planets observed by astronomers declare this text to be imprecise, and such
commentators do not even try to test the validity of Surya Siddhantic system for astrology based
upon Parashara. There are many facets of Surya Siddhantic system which were highly esteemed
by ancients but are now regarded to be false notions,e.g., the idea of trepidation or of Meru as
Centre of Cosmos. Therefore, no serious attempt is made to understand the original logic behind
such ideas which captured their imagination for millenia. Such exotic ideas are discussed in detail
in subsequent sections, and they prove to be right provided we do not judge them out of context.

Surya Siddhanta gives the locations of several stars other than the lunar nakshatras, which are not
the stars of material universe according to proponents of Surya Siddhanta. Later Indian
mathematicians and astronomers such as Aryabhatta and Varaha Mihira made references to this
text, while later Arabic and Latin translations were very influential in the Middle East and Europe.

Dating the Surya Siddhanta : Different Views

The '''Surya Siddhanta''' is one of the earliest astronomical treatises of [[India]], but the form in
which it has come to us is generally believed to date after circa 400. It has rules laid down to
determine the true motions of the luminaries, which do not exactly conform to the positions of
material objects in the sky. It is not known who wrote the ''Surya Siddhanta'' or when it was first
compiled. It is stated in Surya Siddhanta that it was given by the Sun-God to an Asura named
Maya in 2163101 BCE. Such a date cannot be accepted by modern scholars,but we do not have
definite alternatives. On the basis of concurrence of Surya Siddhantic tropical True Sun with that of
modern astronomy, 782 AD is the date for such a concurrence in mean sun, and 908 AD is for true
sun. Since Varah Mihir had stated around 550 AD that Surya Siddhanta was the most accurate and
prominent of all theories, 800 or 900 AD cannot be the date of composition of original Surya
Siddhanta. It is,therefore, proposed that 1° of error in Surya Siddhantic True Sun may place it
around 400 AD. A deferrent epicycle revolving round an equant is the most important Surya
Siddhantic device used for accurate description of true planets, and it is same as that in Almagest.
Hence Surya Siddhanta's date had to be placed subsequent to that of Ptolemy's, so that Indian
astronomy could be proved to be a result of Greek teaching. No detailed examination of
mathematical systems was undertaken. Equations of Surya Siddhantic true planet were a secret,
and that was why modern commentators could not realize that Surya Siddhantic sysytem was not
only internally coherent but was vastly different from that of Almagest in crucial respects also.
These peculiarities of Surya Siddhantic system could not have been innovations, because an
internally coherent system cannot evolve as a result of haphazard patchworks of borrowings plus
improvisations. Hence the causes behind superficial similarities between Surya Siddhanta and
Almagest needed to be investigated more thoroughly. Important original facts had to be
deliberately forgotten or distorted in order to prove posterity of Surya Siddhanta with respect to
Almagest.Some of these misconceptions are examined here.

While declaring that scientific investigation into Surya Siddhantic positions of tropical Sun revealed
that it was composed around 800 AD (±400 years if 1° error is assumed),it was not mentioned
that other planets do not fit into this scheme. If sidereal Sun is chosen to be a criterion for dating,
we get a date nearabout 2000 AD or 150000 BCE ! Other planets gives various dates, showing
vast differences. There is no period in history when the descrepancy between Surya Siddhantic
and scientific values of true positions of all planets fall within tolerable margins. Around 400 to 900
AD,all five planets show differences widely fluctuating bewteen ±12°,which is too much to enable
any dating based on this method. Hence, this method is highly questionable. But it has been
accepted because it neatly fits into the currently believed dates for Vedic and post-Vedic history.
But to accept the result a doubtful method just because it supports a premise is tantamount to
prove a premise on the basis of premise itself.

The most ancient date for Indian astronomy was 1400 BCE (Colebrooke), which was supposed to
be the date of original observations cited in Vedanga Jyotisha. Rgvedic and Yujurvedic treatises of
Vedanga Jyotisha mention that Uttarayana (winter solstice) coincided with the simultaneous entry
of Sun and Moon into Dhanishtha in the beginning of bright half of lunar month of Magha.
Beginning of Dhanishtha means sidereal 293°:20', which is equal to tropical 316° now-a-days(due
to +23° ayanamsha). Around 1400 BCE, sidereal 293°:20' was equivalent to tropical 270° due to
-23°:20' ayanamsha. Since, tropical 270° was tropical Uttarayana,Colebrooke concluded that it
was the date when observations were originally noted dowmn which were later used in the
treatises of Vedanga Jyotisha. To date, all scholars are using this conclusion of Colebrooke as a
proven fact, and no one bothers to wonder that the beginning of bright half of lunar month of
Magha,which is explicitly mentioned as a condition in original texts, was totally impossible around
1400 BCE from any system of reckoning. A comprehensive understanding of Indian astronomy was
not the objective of these scholars. That is why no modern commentator even raised the question
that original equations of Surya Siddhanta need to be re-discovered. They had to prove an Aryan
Invasion Theory at any cost,and they proved it at the cost of facts.It was deliberately forgotten
that beginning of bright half of lunar month of Magha should coincide with aforementioned event.
Every almanac maker of India knows that the Kali Age began with Magha, when siddhantic sidereal
Mean Sun stood at 360°. Now-a-days, an average of 60 years has shown that Magha starts when
siddhantic sidereal Sun stands at 293°(Dhanishtha),which is believed to be Sidereal Uttarayana by
Indians. Hence, in 1400 BCE, siddhantic sidereal Sun stood at 338° nearly, and tropical Sun was at
315° when Magha bright half began. But tropical Uttarayan needed tropical Sun at 270°.
Colebrooke's computations showed an error of about 45° in Sun's longitude, which is not a small
error. Colebrooke and his followers, therefore,decided that Indian system of reckoning should not
be considered at all.
But even with modern system of reckoning, beginning of Magha cannot be proven around 1400
BCE. At the meridians of New Delhi, winter solstice ( tropical Sun at 270°)occurred on 21
Dec,2000 AD at 19:06:51 PM, Julian date 2451900.067257, when Tithi (= Moon minus Sun, the
result divided by 12) was equal to 26.08875 scientifically and 26.00450787 siddhantically. Same
event of winter solstice took place on Jan 1,1400 BCE at 17:04 PM when Tithi was 20.11363426
scientifically and 19.7426117 siddhantically. Difference in scientific and siddhantic Tithis was
0.08424213 in 2000 AD and 0.37102256 in 1400 BCE. It is a marginal difference compared to the
error of 45° in Sun's longitude at the stsrt of Magha found in Colebrooke's reckoning,which is
equivalent to an error of nearly 45.7 tithis, or of 15.7 tithis if one lunar month is substracted !

The detailed equations of finding lunar month in distant eras is discussed in the section "Surya
Siddhantic Time-Cycles and Age of Universe". These equations are not very intricate, but have
been neglected by Indian and Western scholars alike for centuries, because they have lost interest
in deciphering the methods of the ancient astronomers. But these equations are essential for
traditional almanacs of India,because observance of many religious rites demands an accurate
determination of tithis for all manvantaras and yugas ! A careful examination of these equations
reveals an organic relationship between the Surya Siddhantic system of reckoning and the general
body of Vedic-Puranic tradition, which is helpful in determining the date of composition of Surya
Siddhanta as well. When we delve into intricate equations of Surya Siddhanta, we find that pre-
historic astronomers of India had a highly complex and organic system of astronomy and
mathematics which was forgotten during the post Christian era, especially during 1500-2000 AD.
Commentators like G.Thibaut have described Paitamaha Siddhanta as an underdeveloped system,
but there are tangible proofs to the contrary,shown in subsequent sections here,which these
scholars neglected.

During 400-800 AD, Sury Siddhantic and scientic positions of planets show differences amounting
upto ±12°. It is inconceivable that errors of 12° went unnoticed by all ancient astronomers ! The
reason is different,which is deliberately neglected by all modern commentators. Surya Siddhanta
explicitly states that its planets are various incarnations of God and are therefore deities.
According to Surya Siddhanta, the whole material universe vanishes during the night of Brahma
when Surya Siddhantic Sun(and other planets) continues moving, otherwise Brahma will not know
that His night has elapsed. Hence,Surya Siddhantic planets were believed to be divine and
therefore distinct from material planets. The main purpose of astronomy was predictive astrology
in all ancient societies, hence actual position of material bodies in the sky was not a matter of
primary concern to most of the ancient Indians. Modern commentators assume Surya Siddhantic
planets to be same as material objects of the sky, and therefore deduce that Surya Siddhanta is
an inaccurate text as far as physical astronomy is concerned. No detailed examination of the
original scheme of Surya Siddhanta was deemed necesasary. But in the light of many new facets
of this mysterious text unearthed in a Hindi book (Vinay Jha,2006), dating the Surya Siddhanta
needs a reevaluation. If we fail to find out a definite date, we should state it explicitly and should
not enforce a fictious date by deliberately distorting the facts.

Old and New Versions of Surya Siddhantas

In his famous treatise Panchsiddhaantika (Five Theories),Varah Mihira concluded that Surya
Siddhanta was the most accurate and clear among all theories known to him. But in his version of
Surya Siddhanta the revolutions of planets during a mahayuga of 4320000 years (known as Yuga-
bhagan) does not tally with the extant version of Surya Siddhanta. This descrepancy induced
European scholars to call the Panchsiddhaantic version of Surya Siddhanta as the old one, and the
extant version as the modern one. This nomenclature was used by G.Thibaut,the commentator of
Panchsiddhaantika. But this decision was made without any scientific investigation into the causes
of this descrepancy.

The Mahayuga-bhaganmaana (revolutions per 43200000 years) of five planets in old and modern
versions of Surya Siddhanta are as follows (Actual SS implies actual Surya Siddhanta which is
elaborated in the section "Siddhantic Beej Samskaara"):

Revolutions per Mahayuga (Bhagans) : differences of various system from extant (socalled
modern) Suryasiddhanta :

Suryasiddhant Difference
Planets Suryasiddhanta Differences Differences
a s

Old Extant Old SS Actual SS Aryabhatiya

Mercur
17937000 17937060 +60 +12.58 -40
y

Venus 7022388 7022376 -12 - 9.43 +12

Mars 2296824 2296832 +8 + 2.6 -8

Jupiter 364220 364220 0 - 6.29 +4

 Saturn 146564 146568 +4 + 9.43 -4

There were three methods of making almanacs (panchangas) : Siddhanta, Tantra,and Karana. In
the siddhaantic method, computations were made from the beginning of Creation. 499 AD was
1955883600 years after Creation according to Surya Siddhaanta, which was equal to 452.7508
Mahayugas. A difference of 60 revolutions during one mahayuga means a difference of 452.75 *
60 = 27165.05 revolutions since Creation ! Such a difference makes a mockery of everything.
Hence Varah Mihir's figure cannot be related to Siddhaantic methodology,i.e.,reckoning from the
beginning of Creation.

In the Tantric Method (which has nothing to do with Tantra of religion or philosophy), difference of
60 revolutions during 4320000 years implies a difference of 18° during 3600 years ,i.e., between
the onset of Kali Age and AD 499 , when trepidation or ayanamsha was zero and therefore the
author of Aryabhatiya chose this year for his reference point,which was near the time of
composition of Aryabhatiya. Varah Mihira is believed to have written his texts nearlt five decades
later. An error of 18° could not be accepted by anyone. Since the modern Surya Siddhanta is the
basis of a large number of Indian almanacs,being not much removed from actual positions of
material planets as well, it is the Old Surya Siddhaanta of Varah Mihir which must contain errors
upto 18° in the position of planets(+18° for Mercury,-3.6° for Venus,+2.4° for Mars,zero error for
Jupiter,and +1.2° for Saturn).

There is a third possibility of Karana Method, in which any neighbouring year is chosen as
reference point and Yuga-bhagans are readjusted accordingly in order to facilitate the task of
almanac-makers. If the Old Surya Siddhanta had a Karana reference point only a few centuries
before Varah Mihira, the error in mean planets will vastly decrease. Hence, it may be argued that
the Old Surya Siddhanta quoted by Varah Mihira was actually quoted from not a Sidhhanta but a
Karana text. This last possibility is really significant,because it has some remote connections with
actual Beej-samskaara for AD 499 as shown in the table above. Although Varah Mihira's figures
show large errors in magnitude, the sign of differences are never reversed. Hence, we must
conclude that Varah Mihira had access to some almanac making Karana text supposedly based
upon Surya Siddhanta, which used wrong values of beej-samakaara (See the section 'Siddhantic
Beej Samskaara' for further details on Beej-Samskaara, which are essential corrections in mean
planets). The figures given by Varah Mihira are certainly related to some lost Surya Siddhantic
Karana text, but the values are wrong, which will result in a very faulty almanac for any period.
For instance, Mercury will show a beej-samskaara of +8°,while its actual beej-samskaara ought to
be a little over 6° during the age of Varah Mihira. An error of 12° could not have been accepted by
anyone. Had Varah Mihira possessed any idea of beej samskaara, he must have elucidated it by
differentiating the Siddhantic bhagans(e.g.17937060 for Mercury) from beej samskaara (+12.6 or
roughly +13 for Mercury). When he tried to find out the values of mahayuga-bhagans from some
almanac making karana text, he failed to notice that Karana texts contain not the Siddhantic
bhagans but beej-corrected bhagans(i.e.,corrections already made in the tables for mean
planets).Varah Mihir was not an almanac maker, and therefore could not discern this nuance of
traditional Indian astronomy, which has always remained a trade secret of almanac-makers. It is
intereasting to note in this respect that all modern Surya Siddhantic almanac makers of India are
using tables made in AD 1478 (known as Makaranda Tables), because these almanac makers do
not know how to update the tables, and therefore refuse to accept the views of those who actually
know the secret. Hence, it is not surprising that Varah Mihir did not know this closely guarded
secret and therefore gave wrong values in his treatise. No good almanac for any period can be
made from the values given by Varah Mihira. Hence, it is wrong to label his version as Old Surya
Siddhanta, because he did not possess any version of Surya Siddhanta at all and merely tried to
get something out of karana text which he failed to understand properly. Thibaut was totally in the
wrong in proposing manes like Old and Modern versions of Surya Siddhanata. He did not try to
understand the actual practices of traditional almanac making. The socalled modern Surya
Sidhhanta is the only version ever available, and whatever Varah Mihir quoted was not from Surya
Siddhanta but from a wrong interpretation of some almanac making text supposedly based upon
Surya Siddhanta.(These sentences are being written by a person who is the maker of six
governmental and non-governmental Surya Siddhantic almanacs in different states of India at
present. Cf. Vinay Jha,2006).

The table of Mahayuga-bhagans shown above also shows the figures of Aryabhatiya, which
apparently seem to be even more spurious than those of Varah Mihir,because the figures of
Aryabhatiya have signs inverted in the case of all planets. The only plausible explanation behind
such a blunder by Aryabhata is that he substracted beej corrections instead of adding them to
mean planets. Even if this view is accepted, the values viven in Aryabhatiya will lead to a faulty
almanac, containing errors of 6° in the case of Mercury if comparison with Surya Siddhanta are
made. Aryabhatiya does not show good results even if comparison with modern scientific methods
are made. Moreover,the sequence of corrections made in mean planet to get true planet is wrong
in Aryabhatiya, which is discussed in the section 'Corrections in Mean Planet to Make True
Planet'.In this connection, the section 'Lost Surya Siddhantic Commentary of Aryabhata : New
Lights ' should be viewed as well.

Many crucial aspects of Surya Siddhanta have not been thoroughly researched as yet by anyone.
For instance, Surya Siddhantic equatorial diameter of Earth is stated to be 800 yojanas, one
yojana equalling 7.97274625 kilometres. On this basis, the distance from Girivraja (prehistoric
capital of Magadha) to Mathura comes out to be 98.51 yojanas. In Mahabharata, it is stated that
Mathura was 99 yojanas from Girivraja ! This story of Jarasandha of Girivraja is part of the basic
story of Mahabharata and cannot be brushed aside as an interpolation. Moreover, only the Surya
Siddhantic value of one yojana equalling 7.97274625 kilometres satisfies the statement in
Mahabharata. During 500-600 AD, Earth's circumference was stated to be 3200 to 3300 yojanas
by Aryabhata and Varah Mihira, 6600 yojana by Aryabhata II later, 4867 by Bhaskaracharya in
11th century and nearly 4000 by Ganesh of Grahalaghava in AD 1519. The implication is that the
author of Mahabharata knew how to compute the diameter and other aspects of Earth, and
possessed an accurate value of pi ! There are,however, some sections in Mahabharata which do
not form part of the main story and give such values of yojana which are incompatible with Surya
Siddhanta. Such portions must be interpolations,because they are not related to the main story.
Narada Purana gives a detailed explanation of mant topics of astronomy,which are in harmony
with Surya Siddhantic framework. Intricate equation of determining lunar month od distant age
confirms the statement of Bhagvat Gita that Margashirsha was the foremost month.
Etymologically, it means "at the head of Sun's Path". Another popular ancient name of the month
of Margashirsha is Agra-hayana, which etymologically means "at the start of Year". Surya
Siddhantic month-equation shows that Agrahayana was the first month of Creation. If etymological
meanings confirm actual meanings, they must belong to a very early period when language was
itself taking shape and names of months were being worked out. The month-formula which make
these computations possible are related to the so-called Metonic Cycle, which was borrowed by
Greece from Babylon. But the relations of Metonic Cycle with prehistoric India when month-names
were being discovered makes it clear that Metonic Cycle was known to Indian astronomers in very
remote prehistoric ages. These formulae are discussed in the section " Surya Siddhantic Time-
Cycles and Age of Universe".

Lost Surya Siddhantic Commentary of Aryabhata :

New Lights
Aryabhata the Elder is reputed for having written the first known commentary of Surya Siddhanta,
which had been mentioned by many ancient authorities but is no longer available. The author of
Aryabhatiya (of Kusumpur) is wrongly believed by many to be the same as this Surya Siddhantic
commentator. But the author of Aryabhatiya does not accept the system of Surya Siddhanta in
many crucial fields. For instance, mean motions of planets in Aryabhatiya differ widely from the
socalled Old as well as Modern versions of Surya Siddhanta and the values as well as sighs of seed
corrections ( beej samskaara ) in mean motions also differ widely. Epicycles also show differences,
and the sequence of four corrections made in mean planet to get true one in different from that of
Surya Siddhanta ; all other theories of ancient India follow the sequence of Surya Siddhanta.
Aryabhata's concept of moving Earth also keeps him apart. Hence the original commentator of
Surya Siddhanta was a different Aryabhata. Varaha Mihir did not possess either a good version of
Surya Siddhanta or a good commentary on it. But Aryabhata was a highly respecterd astronomer
and renowned for his commentary upon Surya Siddhanta in ancient India. The Mahasiddhanta of
Aryabhata II adheres to the crucial concepts of Surya Siddhanta but differs in some significant
details. Hence the commentatator of Surya Siddhanta cannot be identified either with Aryabhata I
or with Aryabhata II, but cannot be placed in a lated period because he was known to ancients.
Hence, the commentator of Surya Siddhanta must have existed long before Aryabhata I ( the
author of Aryabhatiya).
Grahalaghava of Ganesh Daivajna was written around AD 1519, and in it Ganesh says that his
mean Mars, Jupiter and Saturn are based upon those of Aryabhata. Actual computations show that
the mean positions of Mars, Jupiter ans Saturn according to Grahalaghava for different periods
broadly conform to those of Surya Siddhanta of Makarandacharya (except in the case of Mars, in
which Makarandacharya forgot beej corrections but Aryabhata the Elder did not err). Mean motions
of Aryabhata I or Aryabhata II do not conform to those of Grahalaghava. Hence, the author of
Grahalaghava was certainly referring to the Surya Siddhantic Aryabhata, whose commentary was
extant around AD 1519. Grahalaghava is among the most popular treatise from which traditional
almanacs are still being made in a large part of India, and the statement of its author carries much
weight.
G. Thibaut expressed surprise that the Aryabhata enjoyed great fame which cannot be
satisfactorily accounted for (G.Thibaut and Sudhakar Dwivedi,Panchasiddhantika, 1888). But he
was confusing the famed commentator of Surya Siddhanta with the author of Aryabhatuya who
was renounced by many renowned astronomers, notably Brahmagupta. The commentator of Surya
Siddhanta must be placed in an unknown era, well before 500 AD. Al Beruni was right in assuming
that the author of Aryabhatiya was a different person than the Aryabhata the Elder (who wrote a
commentary of Surya Siddhanta). Al Beruni was merely expressing what he heard, but modern
scholars are willing to forget the greatest and most renowned astronomer of India, mainly because
be belonged to the mainstream of Indian tradition, unlike the author of Aryabhatiya. Proofs of
Aryabhata the Elder are provided in the section " Siddhantic Beej Samskaara".

Deduction of Modern Astronomical Constants from

Surya Siddhanta
Kamlakara Bhatt(author of Siddhant-tattva-viveka,as yet untranslated),an ardent supporter of
Surya Siddhanta and an opponent of Bhaskara II,had strongly advocated in 16th century that
Surya Siddhantic planets are to be distinguished from the matererial planets. In the beginning of
20th century,terms like Drik-paksha and Saur-paksha came into vogue in India, to distinguish
planets and phenomena of Sensory World from that of Surya Siddhanta. Drik-paksha meant the
world perceived by means of sense organs, and therefore it denoted the foeld of modern
astronomy, while Saurpaksha denoted the gods of Next World bearing same name as the material
planets but being non-material. Ketaki system of almanac used these concepts in actual practice.
But the Surya Siddhantic viewpoint of Drikpaksha was never elaborated by anyone.Unfortunately,
after the disappearance of the Surya Siddhantic commentary of Aryabhata the Elder, even the
Saurpakshiya mathematics became obscure, and all the commentators kept on repeating
hackneyed phrases whose practical significance was clear to none. Ranganath,Kamlakar
Bhat,Sudhakar Dwivedi, Kapileshwar Shashtri, etc wrote voluminous commentories on Surya
Siddhanta, elucidating everything except the practical ways of using the formulas and the
Merucentric geometrics.
Let us examine some orally transmitted occult theorems of Surya Siddhantic school which show
that Drikpaksha can be deduced from Saurpaksha mathematically, without the aid of any
observatory(Vinay Jha,2006).
Theorem of Drikpakshiya Sidereal Year

Saurpakshiya eccentricity of Sun's elliptic orbit round the centre of Cosmos(meru) is exactly equal
to 1/60,although saurpakshiya equation of centre requires an equant,which will be elaborated in
the section 'The True Places of Surya Siddhantic Planets'. Let us denote 1/60 by ε. Then,
Ys' = [1/(π^2 * ε^2)] + [(1/2)(1+ε^2)] = (3600 / π^2) + 0.5 + (1/7200) =
365.256400001304866086855 days
This is the limiting value of scientific sidereal year. The Vedic (i.e.,Surya Siddhantic) theorem of
scientific Tropical Year Yt (=365.24219878125) will be demonstrated later,let us first get the value
of mean sidereal year with the help of following equation :
Ys = (Ys'+1) / (1+ (1/Yt)) = 366.256400001304866086855 / (1+ (1/365.24219878125)) =
365.2563612258166724169 days

Now we can get the Period of Precession PP :

PP = Yt / ( Ys - Yt ) = 25789.4883232765701616 years
This mean value needs two complex correction which are too intricate to be shown here. Let us
deduce the value of scientific Tropical Year first.We will not explain all the intermediate terms here,
which can be easily recognised by students of modern astronomy.
Let sidereal lunar month be equal to :
Mss = 27. 321660641391789747802454274321 days, which will be proven later. Then, synodic
month Ms will be :
Ms = Ys / [ (Ys / Mss) -1 ] = 29.53058780664716371374 days.
Metonic Year Ym is equal to :
Ym = 235 Ms / 19 = 365.246743924320182775185653635 days.
PPM1 = 1 / [(Ys / Ym)-1] = 37978.09022183997109169737 years.
PPS1 = 1/[(1/PP ) - (1/PPM1 )] = 80356.674413324332490977057144470 years.
PPS2 = 1/[Ys * (1/Yt ) - (1/Ym )] = 80356.674413324332490977057250561 years.
A1 = PPS1 / PPM1 = 2.1158692799964388041303958720096.
A2 = PPS2 / PPM1 = 2.1158692799964388041303958748028.
PPS1 + A1 = 80358.790282604328929781187540342
PPS = 80358.790282604328929781187540342
PPS1 + A1 = 80358.790282604328929781187540342
There are three equations for obtaining scientific Tropical Year :
Yt.1 = Ym / [ 1 + { 1 / ( PPS1 + A1 )}]
= 365.24219878124999999999999999999638527125
Yt.2 = Ym / PPS
= 365.24219878124999999999999999999638595267
Yt.3 = Ym / [ 1 + { 1 / ( PPS2 + A2 )}]
= 365.2421987812499999999999999999999999972349
Drikpakshiya Tropical Year is the most precise constant known to modern astronomy,whose
empirical value is 365.24219878125 ± 0.00000000058 days.
Vedic (ie, Suryasiddhantic) Theorem of Lunar month.

M1 = 365.256400001304866086855 / (42/π) = 27.321114831446531255657

K1 = M1 / ( Mss - M1 ) = 50056.095658915529
K2 = 42000(Ys-Yt) = 594.8226718002415
Now raise (Ys/360) to the power (1/K2):
Z1 = (Ys/360)^(1/K2) = 1.014601^(1/594.82267) = 1.000024369635568 degrees.
K3 = 1-[(180/π)* {(Sin(Z1+1)-Sin(Z1)}]
= 1-[57.296*{(Sin(2.000024369635568)-Sin(1.000024369635568)}]
= 0.0003553741530559558546620855628939
K4 = K3 * 1000000 = 355.3741530559558546620855628939
K5 = 1+(1/K1)
Now we get the value of Drikpakshiya synodical or lunar month :
Ms = [(K4 / K5)-1}/12 = 29.53058780664716371373841555 days.
Sidereal lunar month will be :
Mss = Ys / [(Ys/Ms)+1] = 27.321660641391789747802454274321

Now we show some more intricate Vedic (Suryasiddhantic) theorems. First of all, let us see :

Lunar Binomial Theorem:

A1 = 12/(K4-1) = 1 / 29.5311794213296538
A2 = Ys / 365.256400001304866086855
A = A1 * A2 * (42/π) = 0.45270842758190827172
Ax2 + x - Ys = 0
Roots of this binomial are :
M1 = [-1 + Sqr(1-(4A*Ys)] / 2A = -29.5305886713712313156 days.
M2 = [-1 - Sqr(1-(4A*Ys)] / 2A = +27.3216613815891770963 days.
M2 - Mss = 0.063953054266910187950698752 seconds.
This apparent 'error' is equivalent to the error of 104.643228673117 years in 4.1748 billion years
( = 14 manavantara of 71 mahayugas each, each Drikpakshiya mahayuga being of 4.2 million
years).This is the value of Drikpakshiya correction in Kalpa-Mandochcha, for which Bhaskaracharya
deduced the value 93 in Siddhantashiromani and stated Kalpa-Mandochcha to be equal to 480 (=
Saurpakshiya Kalpa Mandochcha 387 + 93 Drikpakshiya correction).

Surya Siddhanta states Saurpakshiya period of precession to be of 24000 years exactly, while
modern value is near the Drikpakshiya value of PP deduced above ( = 25789.4883233 years). Let
us see its logic.
1/K' = (1/24000) - (1/25789.4883233) = 1/ 345879.71975438125
Mt = Mss - (Mss/K') = 27.32158164959469683453 days.
This constant Mt is the modern value of tropical sidereal lunar month !

Surya Siddhantic Theory of the Rotation of Material

Universe
According to modern physical science, material universe cannot be said to be rotating even if it
rotates, because all space-time-continuum is intrinsically related to matter as part of a unified
whole, and there can be no space or time outside the realm of matter. Since there is no space or
time outside material universe, rotation of this material universe cannot be measured because
there is no external space-time.

Let us call the space of time of this material universe as material-space and material-time. There
are 14 universes (Bhuvanas) in the Multiverse (= Creation or Srishti), and we live in the middle
universe. Since all forms of matter have shown to be associated with SPIN, from galactic to sub-
atomic levels, it is natural that the material universe should also rotate. But it can be measured
only with reference to the non-material universe or Bhuvaloka, which is the world of
Saurapakshiya Suryasiddhanta. Suryasiddhanta states our universe to be finite, and according to
Godel's theorem a finite system cannot be fully explained on account of its internal properties and
phenomena only. There must be something outside this finite universe which should explain the
workings of this universe and its raison-de-etre.

Now we show the Vedic theorem of Rotation of the Material Universe. Surya Siddantic Kalpa is
equal to 4.32 billion years. The Creator (Brahma) took 47400 divine yuears to create the Creation,
which is equal to 47400 * 360 human years. Hence the total Age of Creation = 4.32 billion -
(47400 * 360) = 4302936000 years.
4302936000 / 24000 = 179289 is the extra years due to Saurpakshiya precession. Hence total
number of Saurpakshiya tropical years in one creation is equal to 4302936000 + 179289 =
4303115289 years. Divide this number with (Saurvarsh / Chandravarsh) = (Saurpakshiya Sidereal
Year / Twelve Saurpakshiya synodical months) =
365.258756481481481 / (12*29.53058794607) = 1.0307356481481. The result is
4174800101.976788423. In it, 4174800000 is the duration of Drikpakshiya Creation ( =
4200000*71*14), and 101.976788423 is the exact value of Drikpakshiya correction in Kalpa-
Mandochcha, for which we had got a crude value 104.643228673117 above, and Bhaskaracharya
had got 93. A quantity of 101.976788423 years in 4.1748 billion years is equal to 0.107065 hours
in 500 years.
Nirmal Chandr Lahiri was the secretary of Panchanga Reform Committee of Government of India.
He analysed the differencebetween Drikpakshiya and Saurpakshiya tithi (elongation of moon), and
found a difference of 0.11 hours in 500 years,which he assumed to be due to error in Surya
Siddhantic values(NC Lahiri,1968,p.90). But Surya Siddhantic values do not belong to this physical
Universe. This apparent error of 0.107065 hours in 500 years is a result of extra 102 rotations of
the Drikpakshiya solar orbit during one Creation : Saurpakshiya value is 387 while Drikpakshiya
value is 489 (Bhaskaracharya-II gave 480 only in Siddhantashiromani). This Drikpakshiya rotation
of solar ellipse is in addition to the normal Drikpakshiya rotation per 136000 years which is the
cause behind anomalistic year.
---------——
In the same book NC Lahiri gives data of Surya Siddhantic beej corrections applied to lunar
anomaly in comparison to modern scientific values, which shows that beej correction needed in
lunar anomaly in order to get siddhantic tithi from scientific tithi increases at a rate of one
revolution in 42000 years(NC Lahiri,1968,p.90). Difference between modern scientific tropical Sun
and siddhantic Sun also show 360° change during 42000 years. Sun and moon do not move in
same orbits. Hence we must conclude that the physical Universe itself is revolving at the rate of
one revolution per 42000 years round some point very near to Earth's centre,which suggests that
the centre of Universe is not far from Earth's centre. Before dealing with this centre (Meru or Mt
Kenya in Africa),let us first elucidate the 42000 year cycle of the Sun.
Siddhantic sidereal year (365.258756481481)and Drikpakshiya tropical year(365.24219878125)
differ at the rate of one revolution or one year in 22059.75174 years. But in reality both divurge
from each other at the rate of one revolution in 42000 years. For instance,Kaliyuga commenced at
Ujjain midnight 17-18 Feb,3102 BCE,when siddhantic nirayan(=sidereal in Indian system) Mean
Sun was at zero longitude. 5106 years later siddhantic zero Sun was to be found on 16 Apr,2005
at 5:03:15 AM (Ujjain). If mean Sun differs by 44.2106 days in 5106 years(taking into account 13
days of Gregorian reform), it should differ by one year in 42182.8 years. Due to non-linearity of
elliptical paths,we get here 42182.8, the exact figure is an integer 42000. It raises a question : if
mathematically siddhantic year and scientific year should show a difference of one revolution in
22059 years, why do they differ by one revolution in 42000 years in reality ? Where does
19941.24826 years come from ? We have here compared sidereal siddhantic year with tropical
scientific year, hence this extra difference of 19941 years must be related to precession.
Siddhantic period of precession is 24000 years and scientific period is 25789.4883233 years. Both
form cycles of 100000 ± 12000 years with respect to 19941 in harmonic series. Thus, we are now
getting close to constants of Milankowitz,just by means of analysing Surya Siddhantic constants !
The Vedic value for Drikpakshiya period of precession is 25789.4883233 years. But it needs slight
modifications due to long term cycles.We had got 101.976788423 years per Drikpakshiya Creation
for the exact value of Drikpakshiya correction in Kalpa-Mandochcha, which is equal to
101.976788423/4174800000 per year. Add this correction to 1/257898.488, we get
1/25773.252377 in the harmonic series. Again add 1/(4200000*71) to it and get 1/25771.025002.
(4200000*71) is the duration of one Drikpakshiya Manvantara. A period of 25771.025 years is
equal to 50.28903584 seconds of arc per sidereal year, or 50.288160017 seconds per Julian Year.
Presently, 50.28796195 seconds per Julian Year is the accepted value.

Ancient Cosmogony and Geography

Surya Siddhantic system is neither heliocentric nor geocentric. It clearly states in Bhoogoladhyaya
that Mt Meru resides at the centre (equator) of globe in the region of Zamboodweep. In Africa, Mt
Kenya is situated upon equator in a region where many modern place names are reminiscent of
Surya Siddhanta : Meru town near Mt Kenya, another Mt Meru slightly southwards, a place named
kinyan-giri which means Mt Kinyan or Mt Kenya in sanskrit, river Zamboonadi > *zamboodi >
*zambedi > *zambezi, Mu-zambique, Zambia, Zimb-abwe, Gabon (< *Zamboon), Congo (<
*Gongo < *zambo),etc. Homo genus of mankind is known to have evolved in that region around 4
million years ago. Indian Puranic ttreadition also mention that modern races of mankind evolved
near Meru in 3891194 BCE when the present Mahayuga commenced. Surya Siddhantic formulae of
making true planets from mean ones require the use of distance from Earth's centre to a point in
space 28.913 kilometres above the top of Mt Meru (Mt Kenya), which was believed to be centre of
all universes by puranic authors.

Surya Siddhantic universe is much smaller in comparison to material universe, and Sun's distance
from Earth is only 861.7 times of Earth's equatorial radius. Material Sun's distance is 23455 times
of Earth's equatorial radius ! Ptolemy used a figure 1210, which is not much removed from Surya
Siddhantic figure. Ptolemic system is well known, but Surya Siddhantic system is rather obscure,
known to a few initiated brahmanas only. Due to lack of knowledge of orally transmitted and
unpublished portions of original Surya Siddhanta, European commentators believe that Surya
Siddhantic system was influenced by Ptolemy's Almagest. But those who know the secrets of
Surya Siddhanta say that its framework is too complex and organically self-contrained to have
been influenced by any other system. For instance, Surya Siddhantic daily motions of all planets
are exactly equal to a constant, but this rule is not followed in Almagest. Surya Siddhantic system
is based upon a cosmic centre at Meru, which is absent in Almagest. Surya Siddhantic solar
epicycle is equal to 14 yojanas per degree, which is equal to 5040 yojanas for 360 degrees. Its
diameter is 1604.3 yojanas, which is 4.3 yojanas more than Earth's equatorial diameter. 4.3
yojanas equals 5.199 kilometres ( height of Mt Meru or Mt Kenya)plus 28.913 kilometres. Solar
epicycle equals to 14 yojanas, which gets reduced to 13:40 at perigee of this elliptical epicycle,
which when divided by 2π gives 2:10:31 degrees, which is the maximum value of equation of
centre (mandaphala = difference between mean and true Sun) for Sun. Surya Siddhantic theory,
therefore relates yojana to degrees in an intrinsic manner, which makes it clear that it was not
borrowed from Almagest. Earth's diameter is an integer 1600 yojana. Moon's diameter is also an
integer 436 yojanas. These rations are perfectly scientific. Such integral values seem to be
mysterious when they are confirmed with modern science. This value of yojana was not only
prehistoric, manifest in the story of Jarasandha's 99 yojanas cited above, but was also intrinsically
related to many native concepts of Surya Siddhanta, discussed in other sections of this article.
---------—— ( Untranslated / unfinished Sections : )

Surya Siddhantic Time-Cycles and Age of Universe

The Mean Motions of the Planets
The True Places of Surya Siddhantic Planets
Mandaphala Equations (Equation of Centre)
Shigraphala Equations
Three Questions : Direction, Place and Time
Eclipse of the Sun
Eclipse of the Moon
Projection of Eclipses
Planetary Conjunctions and Stars
Certain Malignant Aspects of the Sun and Moon
Sunrise and Sunset
Risings and Settings of Planets
The Moon's Risings and Settings
Trigonometry of Surya Siddhanta
The ''Surya Siddhanta'' contains the roots of modern trigonometry

The Gnomon and Eight Axial Regions

Rectification of Epicycloidal curves in Surya Siddhanta

Limits of Space and Time : inferences from

Suryasiddhanta
One might wonder at cycles of 42000 and 4200000 years and of their multiples of 71 mahayugas
and 14 manvantaras as shown above. Saurapakshiya Suryasiddhanta speaks of a mahayuga of
4320000 years, but Drikpakshiya Suryasiddhanta works with a lesser figure of 4200000 years
only, which has 100 equal parts of 42000 years each. Saurapakshiya Suryasiddhanta has no
42000 year cycles. We shall deal with 42000 year cycle later, which gave rise to the socalled Julian
Calendar which is not Julian because it arose in Egypt in 4713 BCE according to current beliefs.
First, let me elaborate the special significance of the number 42 and logarithmic scale based on 10
in basic processes of Nature.

There are 14 universes (Bhuvanas) according to Vedic-Puranic tradition, and our material
(physical) Universe is at the middle level. We can see 7 universes at a time in any one direction,
but not all 14 simultaneously. According to Suryasiddhanta 1955885109 years have elapsed (in
2009 AD) since the beginning of Creation. When we see seven universes arranged one after
another, we see into (1955885109 * 7 =) 13691 million years of TIME, and into 13691 million
light-years of SPACE. Currently, scientists believe the extent of Universe to be of 13.7 billion light
years.

Divide 13.7 billion years with 10^42 (10 raised to the power 42, or 42 zeroes after 1).

13.7 billion years = (13,691,195,763 years) * (31558149.61 seconds per year) = 4.320688 *
{10^17} seconds

This is the largest QUANTUM of TIME.

Dividing it with 10^42, we get [1 second / ( 2.3 * {10^24}) ] = 0.432 * {10^-24} seconds

The time required for strong nuclear interactions is {10^-24} seconds. Quarks require slightly
lesser time to combine for forming nucleons. This time is 0.432-688042 * {10^-24} seconds
exactly, not exactly known to scientists but very near their estimates. It is the smallest QUANTUM
of TIME.

Now, let us compute the smallest QUANTUM of SPACE.

13.7 billion light years = ( 4.320688 * {10^17} second ) * (299797458 metres per second speed
of light) = 1.2953312 * {10^26} metres. This is the largest QUANTUM of SPACE. Now, divide it
with {10^42}, we get 1.3 * {10^16} metres. It is the exact dimension of the smallest QUANTUM
of SPACE.

Atomic radii of some atoms are as follows (in units of pm or picometres, 1 pm = 10^-12 metres)

Hydrogen = 46
Carbon = 71(graphite) to 77 (diamond)
Nitrogen = 71
Boron = 88
Fluorine = 60
Chlorine = 91
Oxygen = 68
Only these seven elements have atomic radii below 100 pm. All the rest have radii ranging from
106 (Sulphur) to 262 (Caesium). Some examples are :

Sulphur = 106
Silicon = 118
Iron = 123
Copper = 128
Tin = 140
Gold = 144
Silver = 144
Lead = 174
Uranium =138

The ratio of smallest and largest atoms is 262 / 46 = 5.7 times in radius or 185 times in volume,
which is roughly equal to the ratios of atomic weights on the average. Let us, however, assume
the average atomic radius to be around 130 pm for the sake of simplicity. It can be written as 1.3
* {10^10} metres. It is one million times bigger than smallest QUANTUM of SPACE. Scientists tell
us that the nucleus is 100000 times smaller than the atom in radius. Hence, the smallest
QUANTUM of SPACE is ten times smaller than the radius of nucleus, or in volume the smallest
QUANTUM of SPACE is 1000 times smaller than the average nucleus. This smallest QUANTUM of
SPACE is the volume of a quark, not exactly known to modern scientists but near their estimates.

Many scientists have already wondered at these ratios of largest and smallest quanta of space and
time, but they do not know the exact dimensions. Suryasiddhanta helps us in getting the exact
dimensions. As the both sets of 7 universes are ageing with the passage of time, its extent in
space is increasing which gives rise to the apparent phenomena of Expanding Universe and
socalled Big Bang.

Many similar computations have been arrived at by advocates of Superstring Theory. Some
scientists belittle these phenomena as mere coincidences, but such coincidences are too many to
ignore. Here, I am giving another such example.

In a previous article, I had deduced the Limiting Sidereal Year from the value of 'pi' , equal to
365.2564000013048660868549564850172389 days.

Tropical year is equal to 365.24219878125 days. In 25719.07183820440572684682960747 years,

both years again coincide with each other. It is a basic cinstant of Nature. Since there are 14
universes in the Multiverse (=Creation), divide this number with 14 to get another basic constant
of Nature : 1837.0765598717432662033449719622 , which is the weight of most abundant and
smallest atom in the material universe in terms of electron masses. substract '1' from it, you get
the proton : electron mass ratio of 1836.0765598717432662033449719622 . It is an exact
quantity, independent of Heisenberg's Principle of Uncertainty. Principle of Uncertainty works
under certain connditions, and has nothing to do with these fundamental constants and ratios of
Nature.

But Vedic tradition forbids us to unravel the mystery of Nature, it is regarded SINFUL. Our aim
ought to Know Ourselves and improve our Karmas in order to get rid of the endless cycles of
rebirths. among all scientific disciplines, Jyotisha is the only discipline which helps in this direction.

In this context, it should be mentioned that 42 protons make the most stable atom by dint of
having the highest number of stable isotopes, and 84 is the lowest proton number which does not
have a single stable isotope.

Earth is NOT situated centrally, the central point is Divine Meru.

Suryasiddhanta once says square root of 10 is value of 'pi', but root of 10 is merely a crude value
of 'pi' for teaching students and should never be used for any serious purpose. Any siddhanta must
never abuse the basic laws of mathematics. The value of 'pi' is 3.14159265……., and not root of
10. In Vedic mathematics, there were formulae for computing 'pi' with 12 or 32 digit accuracy. Fot
12 digits, 'pi' = SQRT {2* (18000^2) / (65656565 - OCTAL 666)} ; Octal 666 is number for Satan
in Biblical mathematics and is therefore substracted.

Earth's equatorial circumference is 1600 * 'pi' = 5026.5482457… yojanas, whereas Manda-paridhi

of sun is 5040 yojanas (5039.990052). One degree (amsha0 of manda paridhi is sun's
paridhyamsha (= paridhi + amsha) = 5040 / 360 = 14 yojanas (13.9999723667) per degree. The
diameter of manda-paridhi is 5040/pi = 1604.278659816 yojanas or 34.112669 kms, which is the
distance of the centre of Manda-paridhi from Earth's equatorial surface. it is equal to the height of
Mt Meru (Mt Kenya = 5.199 Kms) and a mysterious term equal to
28.913669002241621530835902160508 Kms. It is equal to sum of four components :

d1 = R * sin(180 degrees / 42000) = 28.6231184335656015… Kms

d2 = R * sin(180 degrees / 4200000) = 0.2862311846025405641566… Kms
d3 = R * sin(180 degrees / [4200000 * 71]) = 0.004031425135247426…. Kms
d4 = R * sin(180 degrees / [4200000 * 71 * 14 ]) = 0.000287958938 Kms

The actual centra of all universes is 28.913669002241621530835902160508 Kms higher than the
tip of terrestrial Mt Meru (Mt Kenya) and is Divine Mt Meru.

Why the Dripakshiya Mahayuga has 4200000 years, as compared to

the Saurapakshiya value of 4320000 years?

The duration of one Saurapakshiya Creation (Srishti) is 47400 divine years less than one Kalpa of
4.32 billion years. Hence, Srishti = 4302936000 years. Add its 24000th part (=179289) to it to
make Saurapakshiya "tropical" years, and divide the resultant with the ratio of Suryasiddhantic
solar year (365.258756481481481481… days) and lunar year ( 12 * 29.53058794607 days), this
ratio is equal to 1.0307356481481481481481…, you will get a number which is greater than
Drikpakshiya-Kalpa (= 4200000 * 71 * 14 ) by a samall margin of 101.9767884 years. An excess
of 101.9767884 years in 4.1748 billion years means an excess of 0.107065 hours in 500 years.
Late NC Lahiri found same difference (0.11 hours in 500 years) in Siddhantic Tithi with Tithi
computed on the basis of physical astronomy (cf. page 90 in 'Advance ephemeris' by NV Lahiri).

The first component of Milankovitch cycles or ayana chalanam is not

a single motion but a combination of two motions :

(a) anomalistic precession (due to rotation of elliptical orbit of Sun) and

(b) orbital precession (sampat chalanam = precession of equinoxes, ie, precession of contact
points of ecliptic and equatorial planes).

Such motions are explained by classical and relativistic mechanics. Even atomic orbits display
similar motions.

The very fact that "the first component of Milankovitch cycles" controls long term climatic cycles
most profoundly makes it clear that the spatial orientation of Solar Orbit with respect to fixed stars
is important and tropical astrology is bogus.

Details of the 42000 year cycle and its consequences on human

destiny may be published on demand. But do not try to unravel the
mystery of Mother Nature, it is sinful in Vedic tradition, and always
kept a secret.

Notes :

Fllowing Australian website contains materials copied perhaps by some Australian from the
Wikipedian article Surya Siddhanta where it was deleted by a German Eurocentrist residing in
Switzerland (most of the matter were plagiarised from my work (published in Hindi) without
informing or acknowledging me ; the latter portion of information in following site is from another
source which is Western):

http://www.nationmaster.com/encyclopedia/Surya-Siddhanta