12 year’s Famine in Puranic Literature and its Dating

12 year’s Famine in Puranic Literature and its Dating

In Puranic literature there are several and repeated references to the famous 12 years famine that once occurred in India / Bharat Varsha in ancient times (sometime prior to 2 millennium BC). I have come across following eight narrations and I have calculated the exact dates of this 12 years famine occurrence (2183--2171 BC). Consequently following incidents can be easily co-related historically in this time frame.  

1. There is reference of famine of 12 years at a stretch when Gautam was meditating at Triyambak parvat situated by the shore of river Godavari. All the holy persons, munis, rishis etc flocked to the Ashram of Gautam and asked for food for survival[1]. etc. Gautum rishi fed all rishis and saved them.

2. The astrologers and astronomers of king warned Dasarath of the impending calamity for the coming 12 yrs, as a result of Saturn invading Rohini Nakshtra in Taurus. “The whole earth will become devoid of people”. Indra had given a Kaamag Vimana to king Dashrath. King alighted on that Vimana invaded Saturn with his mighty bow and sharp arrow. Saturn being impressed by the courage of king, asked him how the king could cross his path, which no god or demon even think of. King told Saturn about the apprehension of the wise men, that due to masking of Rohini by Saturn, Indra will become incapacitated to produce rain, earth will not produce eatables, and people will die. There will be no oblations and sacrifices. There will be an ultimate doom. Saturn agreed that it is his nature that everything is reduced to nothingness by his mere angry glance. Saturn impressed by the dare act of Dashrath on behalf of people, gave a boon as blessing, that who-so-ever applies oil on his body on Saturdays, the day of Saturn, will not be pained by the angry glance of Saturn for full one week. And who-so-ever offers till, oil and iron as daan, will be saved from the evils of Saturn for full one year, and who-so-ever worships Saturn also will be saved from the evils of Saturn for two and half years period of Sadsatti[2]. This incident occurred in April, 2183 BC. It means following 12 years after this date famine did take place (2183--2171 BC).

3. There is also a reference of the similar famine of 12 yrs in the period of Shantanu, the father of Bhisma. Shantanu was the son of king Rishishen. Shantanu acquired throne in the place of his elder brother Devapi as Devapi declined to accept throne willfully in favor of his younger brother. Devapi suffered from some unusual skin disease though he was very talented in every sphere of knowledge becoming of a good king. Once there was a famine of 12 years in Shantanu’s kingdom. The priests and sages concluded that may be the famine was due to Shantanu’s act of injustice against his brother Devapi. There was a king named Shivi from Ushinar who conducted yagya for Agni for next continuous 12 yrs so that Agni devata is pleased[3].

4. There is again a story about king Janak ploughing the fields when a famine of 12 years and there was no rain for this long period. During this deed of his Sita appeared whom he brought up as his daughter.

Sitamarhi is a district in Bihar situated on the bank of river Lakhandei (trib. of Bagmati) approx. 50 km from Darbhanga. In Valimiki Ramayan, it is written that Janak found a girl child while plowing field and he named her Sita. The god gifted Sita brought an end to the year long drought and famine in Mithila[4].

5. There is another reference to this 12 years famine in Ayodhya. There was a king in that janpad with the name Saalankayan. There was large number of deaths of human beings as well as animals. Vashisth guided him to consult rishi Markandey. King worshiped river Narmada and Shiva and then there was a rain and normalcy returned in his kingdom[5].

6. A similar narrative is found in the epic of Mahabharata entitled “Viswamitra Swapaka Samvad”. The tale is that, once a terrible famine occurred on the earth. Viswamitra, out of hunger sent all his disciples to search for food. They did not find food. Later on they saw a dog was lying dead on the roadside. They brought the dead body of the dog and being ordered by the sage, they all skinned it and cooked food. Viswamitra, taking the cooked dogflesh, was about to offer it to the God like Indra, Surya, Vishnu and others. All the Gods requested the sage not to offer the food to make them profane, instead Indra assured rain on the earth and thus Viswamitra brought rain from Indra.

“Once Indra, the rain deity of heaven, being annoyed with the people for he was not worshipped, Promised not to pour rain on the earth for twelve years, which resulted in a terrible famine in the said region. The cattle started dying due to shortage of water and grass. Even people started dying of starvation.”
Meanwhile, an old cultivator of a village called in all his sons to his presence and said that they have spent their time in playing and merry-making. He continued that he has become old like the ripen leaves of a dry tree. Now or then he might pass away. So he wanted his sons to learn the technique of cultivation. Ordered by their father the sons took bullocks and ploughed the field. But the soil was too hard for the share to penetrate. So the old man took all his sons into a river basin and in its sand he started ploughing. The whole atmosphere was filled with an illusion of cultivating the filed in rainy season.

Indra curiously came down to the riverbank in the disguise of a Brahman. He saw the old man ploughing in the river sand with his sons. He asked the old man as to why he was ploughing the river basin like an insane. The old man replied that he knew it was futile to plough there. But one should not forget his occupation. Everyone should make his descendants learn his parental occupation.
Hearing it Indra returned leaving the old cultivator and thought that the old man had opened his eyes.

One should train his sons about parental occupation; otherwise after him they would be nowhere. So Indra ordered his four sons (four clouds according to folk belief) to learn how to pour rain on the earth. Needless to say the barren earth overflowed with rainwater. Indra now realised how the old cultivator extracted rain from him by deception.”

In the Gond story the old man is the counterpart of sage Viswamitra. The trickery played with Indra by the old man has more propriety than the means adopted by sage Viswamitra. In the folktale the old man had solved his problem in a positive way whereas in the Viswamitra Swapaka Samvad, sage Viswamitra had adopted a negative approach in solving the problem. 

When the scare of famine ended after twelve years, vishvamitra established Satyavrata on the throne of Ayodhya and conducted Vedic rituals for him[6].   

The Vishnu Purana describes another legend of Satyavrata. Satyavrata was a Chandala and when there was famine in the country then he assisted Vishwamitra`s family. Satyavrata supported Vishwamitra`s family by hanging deer`s flesh on a tree on the bank of the Ganges, so that they might obtain food without the deprivation of receiving it from a Chandala. Thus for this charity Vishwamitra raised Satyavrata to heaven and he became immortal. 

A different story of Satyavrata is related in Harivansa. When Satyavrata was a prince he attempted to carry off the wife of a citizen. Satyavrata`s father punished him by depriving him out of the home. Vasishtha, the family priest tried to soften the father`s decision but failed. The period of Satyavrata`s exile was a time of famine, and Satyavrata greatly helped the wife and family of Vishwamitra, who were in deep suffering while the sage was far away from the family. 

Satyavrata completed his twelve year`s of exile and penance. One day he was hungry and having no flesh to eat, he killed Vasishtha`s extraordinary cow, the Kamadhenu. Satyavrata ate the cow himself, and gave some of the portions to the sons of Vishwamitra. In wrath Vasishtha gave him the name Trisanku, for being guilty of three great sins. 

Vishwamitra was grateful by the aid which Satyavrata had rendered to his family at the time of famine and he made Satyavrata the King in his father`s kingdom. Vishwamitra then in spite of the opposition of the gods and of Vasishtha exalted the king Satyavrata alive to heaven.

Another variation (version) goes like this : there was a king named Trayaruna. His son was Satyavrata. Satyavrata was exceedingly strong. But such was his desire for riches, that he committed many sins. His father Trayaruna therefore decided to banish him. Trayaruna’s chief priest was Vashishtha and the sage also supported the king’s decision. 

“Go away,” Trayaruna told his son. “I do not wish to have a son who is like you.”

“What will I do and where will I live?” asked Satyavrata.

“Go and live with the chandalas (outcasts),” his father replied. 

Satyabrata went and started to live with the outcasts. In due course. Trayaruna retired to the forest and there was no king to rule over the kingdom. In the absence of a king, anarchy prevailed. For twelve long years it did not rain and there was a terrible drought. Famine raged. 

At the time, the sage Vishvamitra had gone away to the shores of the great ocean to meditate. The sage’s wife found it difficult to make both ends meet. There was no food to be had. She had no option but to sell off one of her sons in exchange for a hundred head of cattle. With this wealth she proposed to feed herself and her remaining sons. The person to whom the son was sold, tied a rope around the son’s neck and proceeded to drag him away from the market-place. The son thus came to acquire the name of Galava. 

Satyavrata discovered what was happening. He rescued Galava and he also made arrangements to ensure that Vishvamitra’s wife and sons did not suffer in the sage’s absence. The entire family was looked after by Satyavrata. Satyavrata killed deer and other wild animals in the forest. He brought the meat to Galava’s family. He also tended to his father who had retired to the forest. 

One one particular day, there was no game to be had. The sage Vashishtha possessed a cow. Satyavrata was not at all enamoured of Vashishtha. The sage had, after all, recommended that Trayaruna banish his son. Satyavrata therefore stole Vashishtha’s cow and slew it. He ate the meat himself and also fed part of it to Vishvamitra’s family. 

Vashishtha was furious to learn this. He cursed Satyavrata. “You have committed three sins (shanku),” he said. “You have stolen that which belonged to others. That is your first sin. You have caused unhappiness to your father. That is your second sin. And you have stolen and killed my cow. That is your third sin. Since you have committed three (tri) sins. I curse you that henceforth you will be known as Trishanku.” 

After the twelve years of drought were over, Vishvamitra returned from his wanderings and was delighted to learn that Trishanku had taken care of his family in his absence. Despite Vashishtha’s opposition, Vishvamitra arranged for Trishanku’s coronation. As a sage, Vishvamitra had acquired great powers. He used these powers to send Trishanku to heaven in his mortal body. This was such a wonderful act that everyone marvelled at it. 

7. Over the years along the Saraswati, the Saraswats established the concept of Kuladevatas or family gods, and began worshipping them.

They accepted the Great Sage Saraswat Muni (son of Rishi Dadichi), living on the banks of Saraswati as their Guru. There were about 60,000 (Shatsahasara) Brahmins who were his disciples. When a severe famine which lasted for about 12 years hit the region and the crops were not enough to feed everyone, the survival of the Saraswats was at stake. When they could find no apparent solution to their vexing problem, at the advice of their Guru who was pragmatic, they started to feed on fish from the Saraswati river for survival. Thus they became the only fish-eating Brahmins ever known. This settlement was in the land between the saraswati and Drishadvati rivers.

In times of yore, Brahmins were known as Saraswats. They worshipped Saraswati, the Goddess of learning. Their erudition was called Saraswata. They always chose for their habitat, the fertile banks of the river Saraswati; and the land of their homes was known as Saraswata Desha. River Saraswati has the reputation of having meandered, not less than five times and the Saraswat Brahmins, followed her until she decided to go underground. This is the reason Saraswats are assigned to several places of origin, all true. 

Manusmriti and the Puranas, make reverent references to Saraswats as Vipra, a term of distinction for a Brahmin, who practises what he preaches. Before he left for the Himalayas for Tappo Siddhi or spiritual attainments, the great - sage Dadhichi, blessed his pregnant wife Saraswati with a son, her namesake who would rise to be a world teacher. 

“Tavaiva namna pratitaha putraste loka bhavanah

Saraswata  iti  khyato  bhavishyati  maha  tapaha”. 

The prophecy came true, when in good time, Saraswata Muni, initiated into vedic lore, sixty thousand Saraswats, who had left their hearths and homes in a famine and come back after twelve years, when prosperity returned. 

Saraswats were sticklers for chaste diction and correct articulation of Sanskrit, but at home, they spoke a vernacular bereft of Sanskrit's ornate flourishes and tongue-twisting sandhis. Words, sometimes-entire phrases, were reduced, in a set pattern, to a single word, subtle and crisp and thus built up a sturdy and elegant speech, which they called Brahmani. 

The flow of the saraswati was in the middle of the Bharatvarsha, comprising present day Haryana, Punjab, Present west & south Pakistan, Rajasthsn, Uttarpradesh & Gujrat. Tragically, the disappearance of the life-giving river led mass migrations in all directions: along the courses of the Ganges and the Yamuna in the east, to Kashmir and Punjab in the north, towards Rajasthan in the west in and, eventually, to Goa, Karnataka and other places in the south. This gave rise to various smaller denominations such as the Gowda Saraswats, Chitrapur Saraswats, Rajapur Saraswats, Kutch Saraswats, Punjabi Saraswat etc., who gradually lost contact with the roots.

8. Mandhata, born of the left abdominal cavity of king Yuvnashav in Ikshvaku lineage, was brought up by Indra himself. He forced Indra, his foster father, to pour rain over his region, after famine broke for 12 yrs[7].

---

[1] Narad Puran, Uttarbhaag.

[2] Defeat of Saturn by King Dashratha. Nagar Khand, Purvardh, Sakand Puran, ank 279, Gita Press, Gorakhpur.

[3] Vedkath Ank, Pt Shri Lalbihari ji Mishr in article “Sashantantra Praja Ke Hitt Ke Liye”, Gita Press, Gorakhpur. Sakand Puran.

[4] Article Source: http://EzineArticles.com/2137373

[5] Sakand Puran, Aavantyakhand—Rewa Khand, ‘Maheshwar tirth ki mahima, Raj Saalankayan ka Yajya’.

[6] Harivamsham, Harivamsha Parva. Ttrishankucharitam--legend of trishanku.

[7]  Sakand Puran, Aavantyakhand—Rewa Khand, ‘Mandhata ka charitra’.

Laati Devi of Dhanairi (Bhamnoli)

Laati Devi of Dhanairi (Bhamnoli), Uptehsil Nankhari, Tehsil Rampur, Distt Shimla

Latti Devi temple :

Village of Bhamnoli

Temple of Latti Devi, front view

There is a lesser known, almost forgotten and a very small stone temple in a beautiful small village called Bhamnoli which overlooks magnificent range of snow clad Himalaya. It is located in the district of Shimla in the state of Himachal Pradesh in India at Latitude 31.23N and longitude 77.44E. This village has a population of about 292 persons living in around 67 households. Its main crop is apple and cherry. 

Rear view of Latti Devi temple

Carved piece of stone

Latti Devi (latti in local language means, the one who can not speak properly but may utter sounds to make him/her understand and one who is hard of hearing also) is worshipped as one of the many incarnations of Durga. According to folklore she is believed to have sisters, who are also said to be incarnations of Durga. Maai reside in the temple of village Losta (Kotgarh), other in the village Naula, near Bhaira khad, still another resides in the village of Shamatla. All the sisters are regularly worshipped by their 
believers. 

 

Stone with a hole

Coin bearing year 1919

Eroded piece of old wood frame

A carved stone pedestal

Stone lintels

Many generation of this small village have seen this temple of Latti Devi as it exists today, a dilapidated ancient stone structure of forgotten eras, but with very significant and beautiful carvings. The remnants of the stone carvings are littered around this small temple in a careless manner. A beautiful  ancient metal bell is just exposed to harsh weather and theft. The old doors of the temple are replaced by new tasteless and bland

Handle of bell

Lower part of bell

wooden panels. These doors are opened very seldom for cleaning purposes. Daily incensing etc are done on the outside of the temple only. No one knows about its history or even no one has any idea when it was built.  But as is believed about any other old structure of worship, it is also believed to be erected during the 14 years exile time of Pandavas.  The amalakas placed on top of this small temple resembles temples of Orissa, Bhuvaneshwara. The Kalashas on top of these amalakas are missing. People’s faith in this goddess is so strong that it is believed that she is manifest (pratyaksh) in all her powers and makes her unmistakable presence felt in many ways. They worship her to get rid of many problems, be it personal or related with family. 

From the coins belonging to George King Emperor and Victoria Queen Empress the years 1910, 1919 and 1942 are readable. These were nailed on the wooden frames of the door of the temple by the believers of the deity Latti Devi. 

Old embedded coin

Stone fragment of pillar

Old Victorian coins

View of Kot Kali range

The situation of this temple of Latti Devi is

view of Hatu reange in the back drop

very interesting. Considering it as the pivot, the central focal point, down in the direction of South, but at the altitude of 3400 mts (11,152 feet) on the loftier hill known as Hattu, is situated a famous temple of Durga Devi Hateshwari, who is the Kuldevi / kulja / primordial mother of the people of the surrounding areas. Towards North-East of this temple, but downhill about 2 kms (crow distance may be only less than ½ km) is situated a very impressive and a large ancient temple of Jishar Devata (Mahadev) at Khadahan. This is truly magnificent example of ancient Pahari wood carvings, wooden mural sculptures, wooden bas-reliefs and metal masks in silver, copper and asthadhatu (mixture of eight precious metals). Towards South-East direction of this temple of Latti Devi is situated another temple of Kali

Jishar Devata as seen from Latti Devi

at a place known as Kot. This is equally

Shrikhand Mahadev

ancient temple perched at lofty surrounding heights. Still in another direction of true North, Shrikhand Mahadev is visible with naked eyes (better view with binocular), on the milky white snowy range of Himalaya.  Pilgrims throng this place in rainy seasons in the month of July, exact dates depend upon the readings of panchanga. A religious flag-staff (chaddi-mubarak) is carried to this place of Shrikhand Mahadev and the journey starts from the ancient temple of Parshuram at Nirmand, a village in Kullu. In this direction there is also a temple of Bhimakali at Sarahan.

  

Sh Maya Ram and Sh Dharam Pal

Hatu -- Devi temple

Sadly enough, for want of proper care and paucity of funds required for maintenance of this little but important temple, this temple of Laati Devi is on the verge of further deterioration. People residing in the immediate vicinity worship here and take care of this structure but in a very unscientifically manner. It will be not far before whatever structure is visible today will not be there for coming generations to see and even remember. A serious effort is needed to protect this living monument by both the believers of the area and the various agencies of the Government meant for the purpose of maintaining at least status-quo. This temple stands out as the landmark of our ancient culture and history. The basic information about this temple of Latti Devi was imparted by two residents of this village, Sh Dharam Pal Bhardwaj, a scientist posted in Central Water Works Deptt of Chattisgarh; and Sh Maya Ram Sharma, a retired Principal from Deptt of Education, Himachal Pradesh. 

Ramshackled kholi of Chote Dev :

Outer wall of khoi of Chote Dev

Eroded bas-relief

Carving on the inner side of gate arch

Floral and human bas relief

A little below the temple of Latti Devi there is a magnificent gateway  (entrance edifice) carved in stone which is now in very dilapidated, ignored and pathetic state of condition. It can only be imagined what a massive and beautiful temple of Chote Dev might have existed at this place in the bygone era. The whole structure, what ever it was, might have imparted a flamboyant sight to this place when it was first built up at least one thousand years earlier. Behind this gate there now stands a modern residential structure in local style. Farther at the rear end of this residence there stands a wall, submerged in debris, measuring at least 25 meter in length.  It seems in olden times it was a massive structure. The family that lives in this compound tells that their ancestors told them that there used to stand a three storied structure here. One can only wander about who were the people who carved such beautiful worship places in such remote corners of this Himalayan region. 

As per belief it was here at this place that the original Devata Mohra (mask of deity) was worshipped. This deity was brought out in the open at rare occasions. After all the auspicious ceremonies deity was again

Some god caved in stone

reverently placed on a wooden stool (Chauki) in the upper story (daddak) of the temple. Once upon a time some of the children playfully brought out the deity out in the open without anybody’s knowledge. Some elder woman got angry over children and raised her hand to slap and punish playing children, but to everybody’s surprise her hand became still up in the air. The deity conveyed (local people know how the deities customarily convey their feelings through the human mediums) that it was his own wish to come out and play with children. From that day onward the mask of the deity was placed in the temple of Jishar Devata, about ½ km downward from this place. To this day even this deity normally does not come out in its palki / rath (chariot) except on some special occasions when it visits invitee families. At that time the whole area gets immersed in festive frenzy. This deity becomes presiding host for the welcome of the visiting deities at the time of Bhunda (Narbali) Yajya. The deities of extreme importance who visit this place of Jishar Devata are : Deities of Melan, Mejhevati, Nirath and Nirmand along with Kali of Addoo, Naag Devata of Naagadhar and many others of similar importance. 

Jishar Devata of Khadaan / Kharan : 

As mentioned above this is a temple of extreme historical and cultural importance since time immemorial. This is situated at the confluence of

View of Jishar complex Kharahan

Sh Lal Chand Sharma with Mohras

two pahari khuds in Khadaan village which has population of about 355 persons living in about 87 households. The famous Bhunda yajya is celebrated here with all the festive and religious fervor. Narbali (human sacrifice) was carried here in old times through a very dangerous but      courageous act of a man 

Palki of Jishar Devata

Beautiful stone carvings

sliding down a huge rope tied to the poles at a precipitous hill down through the ground level of temple. The man thus sliding down at a tremendous speed would have less chance of survival. This feat of suicidal act was carried at other places as well namely: Shuli, Nirmand (Parshuram temple), Bachunch and Dalgaon at Rohru. Now thanks to intervention of Government agencies and by the will of people this dangerous act has now been discontinued at all the places. Thanks to Sh Lal Chand Sharma, a priest in service of Jishar Devata, for this brief but important information.

On Horoscope and Date of Birth of Sri Krishan

I have been able to collect 13 variations of Horoscope of Sri Krishan from various sources  and about 7 different dates of birth : 

1. Pt Y N Jha in his book ‘Janam Kundli Se Bhavishye Phal’ mentions the time of birth of Lord Krishan as “Bhadrapad Krishan Ashtmi, Rohini Nakshatra, Dwapar Yuga” and gives the horoscope as :

 

2. Jyotish Ratnakar Sh. Devaki Nandan Singh, “863874 yrs 4 mths, 22 days after the commencement of Dwapar Yug, Bhadra Krishan Ashtmi, Rohini Nakshatra, Midnight. Moon at horizon at the time of birth. He ruled for 125 yrs 7 mths and 9 days and went to heaven on Chaitra pratipada, Friday. After that Kaliyuga commenced.

 

 

3. Dr. Yajyanarayan Mehta, President, Varahamir Jyotish Parisadh, Ujjain, quotes Surdass in his article ‘Surdass Aur Jyotish’ published in Samarika of ‘33^rd Rashtriya Jyotish Sammelan’ of 20-21 June, 1998, Bhopal :

            Samvat saras vibhavan, Bhado aath tithi budhvaar,

            Krishan paksh Rohini, Ardh nisi harshan jogudaar,

            Vrish hai lagan, ucha ke nisipati, tanhi bahutsukh pe hai,

            Chauthe sinh rasi ke dinkar, jiti sakal mahi lehey,

            Panchvey budh kanya ko jo hai, putrani bahut bade hai,

            Chatvey shukra tula ke shani jut datru rahan nahipe hai,

            Unch neech yuvati bahu kari hai, satvey rahu pare hai,

            Bhagye bhavan mei maker mahi sut, nahu aishvarya bade hai,

            Laabh bhavan mei meen brihaspati, nav nidhi ghar mei aihey,

            Karam bhavan ke iis, sanichar syam baran tan aihey,

            Aadi sanavan parbra ham prabhu, ghat-ghat antarjami,

            Sau tumhare avtarey aani ke, Surdass ke swami.

And establishes the time of birth as Bhado Krisahn Asthami, mid-night, Rohini nakshatra, Harshan yoga, Taurus ascendant, Wednesday.

4. Pt Kewal Anand Joshi, ref Amar Ujala, 20 Aug 2003. “Date of birth fixed as 19^th July, 3229 BC. He must have lived for 125 yrs.

Sh Arun Bansal---Article in ‘Outlook India’ magazine Aug/Sept 2006, Krishna Date of Birth is 21 July, 3228 BC. The horoscope he proposes is same as proposed by Pt Kewal Anand Joshi, ref Amar Ujala, 20 Aug 2003. But Pt Kewal Anand Joshi fixed date of birth as 19^th July, 3229 BC.

Sh KK Pathak:  Same version of this kundli appears in “Astrological Magazine, Sept 1997, p. 770, in an article by him “Astrological Clues to Male and Female progeny” where he mentions that, “the 5^th house from Lagna and Chandra Lagna (Moon sign) is occupied by 5^th lord Mercury itself who is exalted there. Karaka Jupiter is with a male planet Sun in a Kendra and both are aspected by Yogakaraka (9^th-cun-10^th lord) Saturn”.

5. Noted from a kundli of some lady and same was published in Punjab Kesari news paper sometime in 1999:

6. Copied from a kundli of some person in Shimla (Himachal Pradesh) :

7. Another version from a kundli from Una (Himachal Pradesh) :

8. Sh Bepin Behari in his book ‘Vedic Astrology’  has discussed about the horoscope of Sri Krishan. He has not mentioned the position of Mercury and Jupiter.

9. From a Kundli in Shimla (Himachal Pradesh)  : 

10. Still another version of Sri Krishan is available in the book “Mercury and You” published by ‘Indica Publishers’ in Chapter “Mercury’s Role in the Life of Some Illustrious Persons” by  Dr. Jaiprakash Sharma :

11. Copied from a Kundli at Mandi (Himachal Pradesh) :

12. Yet another incomplete horoscope is discussed by Chiraan on his website :

13. One horoscope on some internet site was found as under :

14. Anantha Krishna KS : All 9 planets are in Mulathrikona :

15. Sh BV Raman in his book ‘Notable Horoscopes’ fixes the date of birth of Lord Krishna as 19 July, 3228 BC. (reference Astrological Magazine, Jan 1995, p. 39). Incidentally it is Saturday on this date. Some where I also found a reference quoting Sh BV Raman ‘19 Jul 3102 as the date of birth of Sri Krishan’.

16. Prof B Suryanarayan Rao sets the year of birth as 3125 BC. BV Raman quotes this date in his book ‘Notable Horoscopes’.

17. Dr Atul Tandon opines that “According to Indian system of time calculation Sri Krishan was born in dwapar Yuga when some 863874 years of this yuga have elapsed, in the month of Bhadapada, Ashtami of Kishan paksha, mid-night, in Rohini nakshatra, Taurus ascendant when the Moon was rising. Kali Yuga commenced on earth, according to belief of religious scriptures and people, after Krishan departed to goloka in Bhadrapada month, Triyodasi of krishan paksha, Sunday, midnight, in Aslesha nakshatra, Gemini ascendant. 5104 years of Kaliyuga have already elapsed till 2003 AD. As per this indication 5229 years have elapsed since Krishan was born. Nirnaya Sagar Panchang, Sridhar Chandanshu Panchang, Sri Brij Bhumi Panchang, Sri Govardhandhari Panchang, Sri Jayotish Bhaskar Panchang, and Sri Jayvinodi Panchang also verify this belief.”—reference Amar Ujala, 20 August 2003.

So by this calculation Sri Krishan was born around 3226 BC.

18. Prof RV Vaidya: Sravan krishan Ashtami, Wednesday, mignight, Rohini nakshatra, Vrishab lagan, Saturn occupied in Thula. The name of the year Sreemukh. (Astrological Magazine, March 1997, p 295, in his article ‘Some controversial dates Established.’ This article was first published in Nov 1946 issue of the Marathi magazine, Sahyadri of Poona. He died on Chaitra Sukla 1, Friday of the Pramathi Samvatsara, after 35 yrs (shad thrimsae varshae) after the Bharat battle. He was around 125 years old then. Prof RV Vaidya has stated that he has found the date of birth of Lord Krishna to be 2874 BC. and also that the correct date of the Mahabharata battle is 2786 BC. 

There are only two common factors in these versions of horoscopes :

1. Lagan in Taurus with Moon in it.
2. Sun in Leo in 4^th House.

The Date of Birth period ranges from 3229 BC to 2874 BC.

Suggested Dates of Birth of Sri Krishan	Source
19 July 3229 BC (Friday)	Pt Kewal Anand Joshi
19 July 3228 BC (Saturday)	Sh BV Raman
21 July 3228 BC (Monday)	Sh Arun Bansal
3226 BC	Dr Atul Tandon
3125 BC	Sh B Suryanarayan Rao
19 July 3102 BC (Wednesday)	Anonymous reference to Sh BV Raman
2874 BC	Prof RV Vaidya

It is believed that Sri Krishan was born on Wednesday (Surdass) but the above dates do not fulfill this criterion, except 19 July 3102 BC. On 19 July 3229 BC it is Friday. On 19 July 3228 BC it is Saturday. On 21 July 3228 BC it is Monday.