16 thoughts on “Ramayana Scientific Dating Wrong?”

Nala Sethu visibly seen as a road from Rameswaram in India to Sri Lanka is the definite marine archeological evidence on existence of Rama, Vanaras, and Rakshasa civilizations. Valmiki Ramayana clearly mentioned that under the command of Crown Prince Rama, crores of Vanaras, Golanguls and Rukshyas have built the road just in 5 days. Incredibly, they have built on meters deep sea.


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A rough estimate shows that it is around 60 km long and 5 km wide. During British rule, number of attempts were made at various places to see whether a passage to ships can be made through Nala Sethu. Since it became a huge unbreakable fossil, it was not possible to make a passage, as a result a chain of islands are seen visibly and also through satellite. It is all hogwash. Astronomy, transportation and means of communication were not developed enough to the degree, by the periods suggested, that Valmiki could have all the information about planet positions unless he was God himself.

Citing Shiv and Parvati dialogue in the Ramayan does not make sense either — it is claimed that it was a story being told by Shiva to Parvati and later played out by the Gods in reality and story carried on orally until Valmiki wrote it down. You have to buy the whole kit and caboodle of Hindu pantheon of gods to believe the analysis.

Please read my posts on Advanced concepts in Hinduism and also subjectwise by Googling the nme of the subject and ramanan Please check my post Ramas death precedes Krishnas by years where I have explained this issue. Please check my post Ramas death preceded Krishnas by years where I have explained this point. Sage Valmiki describes in the concluding chapter of Yuddha Kanda that having enjoyed the kingship for ten thousand years, Sri Rama performed a hundred horse-sacrifices. It was described very briefly about the happy life of the people of Kosala kingdom during the reign of Sri Rama. All were engaged in virtue.

Rama was engaged in the kingship thus for Ten thousand years.

Though the story contains minor variations compared to the story told in the Srimad Ramayana, those episodes describe the story of Sri Rama in full. The Pandavas, after winning the Mahabharat war, ruled Hastinapur for 36 years and 8 months until the beginning of kaliyug in BC. Please do not be cynical as to the description of 10, years of ruling. We do not know exact age and the longevity of people of that age.

Thus, we will get 13, BC.

How old are Ramayan and Mahabharata?

That means atleast 15, years back Srimad Ramayana might have written. The problem seems to be that the two Ithihasas, which I take to be true, according to our present dating are separated by only a few thousand years,while according to Puranas and the Ithihasas themselves, they are separated by Aeons,one in Treta Yuga another in Dwapara which are separted by tens of thousands of years.

To me this anamoly is solved by the Cyclic view of Time by Indian Philosophy and we have arrived at our present dates with technology that is not adeqaute enough to measure them. Its just not convincing. Give solid analysis for your arguments, not hearsay. I have expressed the anomalies in the dates from various sources. I have mentioned in my post this point as well as my views on This anomaly.

Reblogged this on primordialpassages and commented: Reblogged this on Hindu Internet Defence Force. You are commenting using your WordPress. You are commenting using your Twitter account. You are commenting using your Facebook account. Notify me of new comments via email. In support of his hypothesis, he cites research by veteran geologist KS Valdiya, author of Saraswati: The River That Disappeared , on paleoseismic activity in the lower Himalayas to trace the approximate time of the Mahabharata. There exists a long tradition of astronomical dating of Indian epics done by studying celestial events like eclipses, comets, and planetary positions mentioned in texts , some by scholars, and now with easily available software packages, increasingly by amateurs.

A quick search on the internet would have you believe that astronomy has already proved the veracity of the Ramayana and the Mahabharata, with countless websites carrying contradictory data. But consensus is hard to find. Take the case of the discrepant dating that astronomy throws up for the Mahabharata. Another veteran researcher in the field, Narhari Achar, a professor of Physics at the University of Memphis, backs the more popularly accepted date, BCE.

Deeper study of the original texts would help. The problem of dating the Ramayana and Mahabharata is a difficult one, as the texts are syncretic and accretive. The dates recreated by astronomy software cannot be taken as definitive since we do not know whether the verse being dated was part the original core or if it was added later, says Subhash Kak, who teaches at the department of electric and computer engineering at Louisiana State University, and has worked on the history of Indian science. The way a poetic description of an astral event in the verses is interpreted is subjective and it lacks scholarly agreement.

The quest to prove the historicity of the epics by dating them affirmatively is an old pursuit. It is also a politically fraught subject that has been making recurrent headlines. According to a recent news report, the ICHR will soon be taking up research projects on new approaches to writing ancient Indian history based on Sanskrit texts, and revisiting the theme of Aryan immigration into India.

It is clear that the epic dating enterprise will be getting a fillip in times to come. Beyond the political battleground, if you take a popular vote on this subject, it will show up the duality that the Indian mind is so at ease with: Generations of researchers have combined the study of the two texts with data from astronomy, archaeology and paleogeography. The field has been widened to include genetic studies and natural sciences, but to little or no avail.

We are far from any unanimous agreement, except for concurring that the Vedas predate the Ramayana, which came before the Mahabharata. There are people, however, who are committed to delving deeper for answers by applying imaginative cross-disciplinary ways of thinking and analysis to the epics. He has been conducting genetic studies on the tribes of the Ramayana. In the first part of the project that lasted for three years, he studied the gene pool of the three main tribes mentioned in the epic, Bhil, Kol and Gond, to establish their continuity since ancient times with contemporary tribal and caste populations of the Indian Subcontinent.

We know that Indian mythological sources might have preserved information about prehistoric peopling as well as past societal structure. Like Mahabharata , Ramayana is not just a story: There are many versions of Ramayana in Indian languages, besides Buddhist, Sikh and Jain adaptations. According to Hindu tradition, and the Ramayana itself, the epic belongs to the genre of itihasa like Mahabharata. According to Hindu tradition, Ramayana takes place during a period of time known as Treta Yuga.

In its extant form, Valmiki's Ramayana is an epic poem of some 24, verses. The text survives in several thousand partial and complete manuscripts, the oldest of which is a palm-leaf manuscript found in Nepal and dated to the 11th century CE. A Times of India report dated 18 December informs about the discovery of a 6th-century manuscript of the Ramayana at the Asiatic Society library, Kolkata.

Dating of Mahabharat and Ramayan

Textual scholar Robert P. Goldman differentiates two major regional revisions: Scholar Romesh Chunder Dutt writes that "the Ramayana , like the Mahabharata , is a growth of centuries, but the main story is more distinctly the creation of one mind. There has been discussion as to whether the first and the last volumes bala kandam and uttara kandam of Valmiki's Ramayana were composed by the original author. Most Hindus still believe they are integral parts of the book, in spite of some style differences and narrative contradictions between these two volumes and the rest of the book.

Retellings include Kamban 's Ramavataram in Tamil c. However, the general cultural background of Ramayana is one of the post- urbanization periods of the eastern part of north India and Nepal , while Mahabharata reflects the Kuru areas west of this, from the Rigvedic to the late Vedic period.

By tradition, the text belongs to the Treta Yuga , second of the four eons yuga of Hindu chronology. Rama is said to have been born in the Treta yuga to king Dasharatha in the Ikshvaku dynasty. However, nowhere in the surviving Vedic poetry is there a story similar to the Ramayana of Valmiki. According to the modern academic view, Vishnu , who, according to Bala Kanda , was incarnated as Rama , first came into prominence with the epics themselves and further, during the puranic period of the later 1st millennium CE.

Also, in the epic Mahabharata, there is a version of Ramayana known as Ramopakhyana. This version is depicted as a narration to Yudhishthira. Books two to six form the oldest portion of the epic, while the first and last books Bala Kanda and Uttara Kanda, respectively are later additions, as some style differences and narrative contradictions between these two volumes and the rest of the book. Dasharatha was the king of Ayodhya. He had three wives: Kaushalya, Kaikeyi and Sumitra. He was childless for a long time and anxious to produce an heir, so he performs a fire sacrifice known as putra-kameshti yagya.

How Old are Ramayan and Mahabharata?

These sons are endowed, to various degrees, with the essence of the Supreme Trinity Entity Vishnu ; Vishnu had opted to be born into mortality to combat the demon Ravana, who was oppressing the gods, and who could only be destroyed by a mortal. The boys are reared as the princes of the realm, receiving instructions from the scriptures and in warfare from Vashistha. When Rama is 16 years old, sage Vishwamitra comes to the court of Dasharatha in search of help against demons who were disturbing sacrificial rites.

He chooses Rama, who is followed by Lakshmana, his constant companion throughout the story. Rama and Lakshmana receive instructions and supernatural weapons from Vishwamitra and proceed to destroy the demons. Janaka was the king of Mithila. One day, a female child was found in the field by the king in the deep furrow dug by his plough.

Overwhelmed with joy, the king regarded the child as a "miraculous gift of god". The child was named Sita, the Sanskrit word for furrow. Sita grew up to be a girl of unparalleled beauty and charm. The king had decided that who ever could lift and wield the heavy bow, presented to his ancestors by Shiva , could marry Sita. Sage Vishwamitra takes Rama and Lakshmana to Mithila to show the bow. Then Rama desires to lift it and goes on to wield the bow and when he draws the string, it breaks.

The weddings are celebrated with great festivity in Mithila and the marriage party returns to Ayodhya. After Rama and Sita have been married for twelve years, an elderly Dasharatha expresses his desire to crown Rama, to which the Kosala assembly and his subjects express their support. On the eve of the great event, Kaikeyi — her jealousy aroused by Manthara , a wicked maidservant — claims two boons that Dasharatha had long ago granted her. Kaikeyi demands Rama to be exiled into the wilderness for fourteen years, while the succession passes to her son Bharata.

The heartbroken king, constrained by his rigid devotion to his given word, accedes to Kaikeyi's demands. Rama accepts his father's reluctant decree with absolute submission and calm self-control which characterises him throughout the story. He is joined by Sita and Lakshmana. When he asks Sita not to follow him, she says, "the forest where you dwell is Ayodhya for me and Ayodhya without you is a veritable hell for me.

Meanwhile, Bharata who was on a visit to his maternal uncle, learns about the events in Ayodhya. Bharata refuses to profit from his mother's wicked scheming and visits Rama in the forest.

Breadcrumb

He requests Rama to return and rule. But Rama, determined to carry out his father's orders to the letter, refuses to return before the period of exile. However, Bharata carries Rama's sandals and keeps them on the throne, while he rules as Rama's regent. After thirteen years of exile, Rama, Sita and Lakshmana journey southward along the banks of river Godavari , where they build cottages and live off the land. At the Panchavati forest they are visited by a rakshasi named Shurpanakha , sister of Ravana. She tries to seduce the brothers and, after failing, attempts to kill Sita. Lakshmana stops her by cutting off her nose and ears.

Hearing of this, her brother Khara organises an attack against the princes. Rama defeats Khara and his raskshasas. When the news of these events reach Ravana, he resolves to destroy Rama by capturing Sita with the aid of the rakshasa Maricha. Maricha, assuming the form of a golden deer, captivates Sita's attention. Entranced by the beauty of the deer, Sita pleads with Rama to capture it. Rama, aware that this is the ploy of the demons, cannot dissuade Sita from her desire and chases the deer into the forest, leaving Sita under Lakshmana's guard.

After some time, Sita hears Rama calling out to her; afraid for his life, she insists that Lakshmana rush to his aid. Lakshmana tries to assure her that Rama is invincible and that it is best if he continues to follow Rama's orders to protect her. On the verge of hysterics, Sita insists that it is not she but Rama who needs Lakshmana's help. He obeys her wish but stipulates that she is not to leave the cottage or entertain any stranger. He draws a chalk outline, the Lakshmana rekha , around the cottage and casts a spell on it that prevents anyone from entering the boundary but allows people to exit.

With the coast finally clear, Ravana appears in the guise of an ascetic requesting Sita's hospitality. Unaware of her guest's plan, Sita is tricked into leaving the rekha and is then forcibly carried away by Ravana. Jatayu , a vulture , tries to rescue Sita, but is mortally wounded.

At Lanka, Sita is kept under the guard of rakshasis. Ravana asks Sita to marry him, but she refuses, being eternally devoted to Rama. Meanwhile, Rama and Lakshmana learn about Sita's abduction from Jatayu and immediately set out to save her. During their search, they meet Kabandha and the ascetic Shabari , who direct them towards Sugriva and Hanuman. Kishkindha Kanda is set in the ape Vanara citadel Kishkindha. Rama and Lakshmana meet Hanuman, the biggest devotee of Rama, greatest of ape heroes and an adherent of Sugriva , the banished pretender to the throne of Kishkindha.

Rama befriends Sugriva and helps him by killing his elder brother Vali thus regaining the kingdom of Kishkindha, in exchange for helping Rama to recover Sita. However Sugriva soon forgets his promise and spends his time in enjoying his powers. The clever former ape queen Tara wife of Vali calmly intervenes to prevent an enraged Lakshmana from destroying the ape citadel. She then eloquently convinces Sugriva to honour his pledge. Sugriva then sends search parties to the four corners of the earth, only to return without success from north, east and west.

Ramayana Scientific Dating Wrong?

The southern search party under the leadership of Angada and Hanuman learns from a vulture named Sampati elder brother of Jatayu , that Sita was taken to Lanka. Sundara Kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman 's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the sea to Lanka.

On the way he meets with many challenges like facing a Gandharva kanya who comes in the form of a demon to test his abilities. He encounters a mountain named Mainakudu who offers Lord Hanuman assistance and offers him rest. Lord Hanuman refuses because there is little time remaining to complete the search for Sita. After entering into Lanka, he finds a demon, Lankini, who protects all of Lanka. Hanuman fights with her and subjugates her in order to get into Lanka.

Here, Hanuman explores the demons' kingdom and spies on Ravana. He locates Sita in Ashoka grove, where she is being wooed and threatened by Ravana and his rakshasis to marry Ravana. Hanuman reassures Sita, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama; however, she refuses and says that it is not the dharma, stating that Ramayana will not have significance if Hanuman carries her to Rama — "When Rama is not there Ravana carried Sita forcibly and when Ravana was not there, Hanuman carried Sita back to Rama".

She says that Rama himself must come and avenge the insult of her abduction. Hanuman then wreaks havoc in Lanka by destroying trees and buildings and killing Ravana's warriors. He allows himself to be captured and delivered to Ravana. He gives a bold lecture to Ravana to release Sita.

He is condemned and his tail is set on fire, but he escapes his bonds and leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news. Also known as Lanka Kanda , this book describes the war between the army of Rama and the army of Ravana.

Having received Hanuman's report on Sita, Rama and Lakshmana proceed with their allies towards the shore of the southern sea. There they are joined by Ravana's renegade brother Vibhishana.