[Original Kannada Article
by Vidwan Chayapaty- English Rendering by Smt Padmashree Mohan]
"During a lunar eclipse, the moon enters the
shadow of the earth, and during a solar eclipse, the moon comes between the sun
and the earth. With their learning and
insight, teachers of yore understood this to be the reason for the
eclipses." These are the words of Varaahamihira who lived in the first
part of 6th century A.D. His words
provide evidence that Bhaaratiya
(Indian) astronomers had an accurate understanding of the reasons for the
occurrence of eclipses from a very early time.
Even in that distant past, they had developed mathematical tools to
predict the incidence of eclipses.
Along with this precise understanding of
eclipses, the teachers of yore have also recommended some best practices to be
followed around the time of an eclipse.
These include fasting from eight hours before the onset of an eclipse, a
bath during and after the eclipse, and placing a blade of darbha grass
on all clothes, milk, curds and other dry ingredients that are used in
cooking. Expecting mothers are asked to
stay indoors and hold a piece of iron in their hands. Iron rings are also placed around the horns
of cattle. The time of the eclipse is considered sacred and is recommended to
be used for japa (chanting), dhyaana
(meditation), tarpana (ritual offering of black
sesame seeds with water to ancestors) and daana
(charity). Even today special trains and
buses are introduced during eclipses to facilitate the travel of pilgrims to
sacred rivers where they get a purificatory bath.
Similar practices are not to be found in any
other culture or country, and have, therefore, raised questions and doubts in
the minds of several people. On the one
hand, there are numerous people who place their unquestioning faith in shaastras (scriptures)
and traditions and follow the practices recommended by shaastras
without probing the rationale behind them.
On the other hand, there are enough people, who in spite of their regard
for shaastras, lean towards logic and accept only those conventions
that conform to scientific understanding, reason and rationale. The question, therefore, is about the basis
for the numerous procedures surrounding an eclipse. Are they based on research and scientific
knowledge? Or are they just superstitions rooted in ignorance? It is not
straightforward to conclude that these customs are based on scientific
awareness as they are not found in any other country. Moreover, science which has succeeded in
outer-space missions and is everyday changing the map of the universe with
newly discovered galaxies and constellations has not lent any credence to the traditional
practices connected with an eclipse. How then can we insist that these
practices are the result of sound knowledge and not mere ignorance?
Amongst us there are also people who cry foul
that our country has been declining because some mindless men let age-old
superstitions persist instead of condemning them. This number swells because they encounter
practices such as those surrounding an eclipse which appear to have no logical grounding.
The eclipse is a natural phenomenon. There is no
denying the effect of the eclipse on the physical world; still how can we
justify these practices?
The astronomical study of eclipses and its effects has already been
well-established. And yet, these customs cannot be verified against any known
scientific fact. Therefore the notion that it is wise to give up these superstitious
practices is becoming more prevalent.
Although it is true that the exacting yardsticks
of verification established by science and technology have a far reach, it is
also true that science has not evolved to a point where it can claim to have measured everything. New discoveries of the mysteries of nature coming
to light every day clearly show that there still is much to be understood and
quantified. Therefore one must be open to newer results, methods and tools to
understand the world around us. And if these new techniques were to
substantiate some of the practices, it would be wise to accept them in the
light of new findings, though they may have been reviled in the past.
What is such a new technique or tool that has not
become available to science thus far as we know it? How is it possible to measure the effects of
an eclipse with this tool? What
practices were instituted based on the outcome of the use of this ‘instrument’?
Sriranga Mahaaguru researched this
matter and used such a ‘devise’ to provide empirical confirmation of the customs
connected with an eclipse. The summary of his experiential and experiment-based
findings is presented here in brief.
The manner in which Sriranga Mahaaguru considered
the body of shaastras, sampradayas
(traditions), scientific findings, the remarks of people (who either accept
these practices or reject them), the views of native and foreign writers and
all the debate around this subject was truly captivating. While presenting his findings, he asked that
people should examine his results without any bias and only then accept
them. "Say yes if it
rings true, say no if it doesn't" was his motto.
“Theory, experiments and experience constitute my shaastras" - this
was Sriranga Mahaaguru’s firm conviction.
What is the premise to be proven?
Can it be verified with an experiment?
Can it be borne true by experience?
If so, accept it; else reject it.
This was Sriranga Mahaaguru’s fearless and honest dictum; and it is
acceptable to every seeker of truth.
On one occasion, during his masterly exposition, Sriranga
Mahaguru had presented the views on eclipses according to shaastras, modern science, common sayings and common
practices. Then he had said
enigmatically, "We have heard what others say about an eclipse; now let us
listen to what an eclipse has to say about itself!" He had then proceeded
to conduct experiments during the time of the eclipse itself.
Naadi-shaastra was
Sriranga Mahaaguru’s tool for conducting experiments related to eclipses. (The term, naadi,
literally translates into the English word ‘pulse.’ However the meaning of the
word ‘naadi’ is much wider than the scope of the word,
‘pulse.’ Pulse only indicates the heart
beats; but a naadi reading by a competent
person gathers the vibrations from other sources in our body.) The throbbing of
the naadi can be felt within about a square inch area in
the wrist of every person (right hand for men and left hand for women). Ayurveda has indicated that while the pulse
can be observed easily by anybody, it takes training to identify the distinct
patterns in the naadi brought about by
variations in the compositions of vaata, pitta and
sleshma, to arrive at the diagnosis of a disease. Sriranga Mahaaguru’s astute investigations
into Naadi-shaastras helped him understand that an in-depth reading
of the naadi is capable of yielding insights into the
physical, celestial and spiritual realms of an individual's life. His yogic saadhana
combined with his adept use of the naadi-tool helped him research
and re-validate the truths discovered by Bhaaratiya rishis (the
sages and seers of ancient India) through their tapasya
(penance). The articles printed under the title "Sri
Guru Vani" in the Mandiram’s monthly publication "Arya
Samskrti" give us a glimpse into these investigations in
his own words.
It suffices to say here that Sriranga Mahaaguru
had discovered that the science of Naadi could be employed to
study the various observances related to the eclipse. The confidence arising
out of his systematic study of eclipses, its effects and other related customs was
such that he welcomed the most challenging questions posed on the topic. He used to say, in a compelling manner, that
a blindfolded person, seated in a dark room during the time of an eclipse,
could accurately indicate through the naadi
reading, the quadrant of the sky where the eclipse occurs, the time of its
onset and its close, and the course of its progress - all without the help of
any other external tool. On one
occasion, he had presented himself to such an examination and using naadi as a tool had given complete and
accurate details about the eclipse.
Sriranga Mahaguru had taught the Naadi-shaastra to
some people who had approached him as disciples; and with their participation he
had conducted experiments related to the effects of the eclipse during the time
of an eclipse itself. He had asked these
subjects to note down their naadi readings before the onset
of the eclipse. He then had them note
down the changes they observed in their naadi
readings, and the order in which these changes occurred during the progress of
the eclipse. Later he had presented them
with water, darbha grass, iron and other
such materials recommended for use during an eclipse. He had asked them further to note the changes
brought about in their naadi readings while being in
physical contact with these materials (one at a time) - so that the effect of
these materials could be noted. In the end, he had them all compare their
findings. Even though Sriranga Mahaaguru
had not given any prior indication about what to expect or look for, most
experiments showed similar trends in the changes to the naadi
readings. Pointing this to the
participants, Sriranga Mahaguru said with a knowing smile, "You gleaned
this information from the eclipse itself, didn't you? These are not my words; they are the
articulation of the eclipse itself, aren't they?" Thus he revealed the
mystery about the eclipses.
The following is an overview of the readings and
the results from the experiments thus conducted. The reading of the naadi
started to slow down as the time of the eclipse drew near. At the onset of the eclipse, the formerly
clear differentiations in the vaata, pitta and
sleshma naadis began to become blurred. A little later, upon taking a closer look,
the reading of the pitta naadi
started to show distortions. Such a distorted
pattern during non-eclipse times would be symptomatic of indigestion or bone
fever (asthi jvara). Because the naadi showed
sub-optimal functioning of the digestive system, the practice of not eating
during an eclipse, and even of fasting for few hours before the onset of the
eclipse seems meaningful. A newspaper
reported that several animals refused to eat food during the duration of the
eclipse. This is not surprising; their
behavior is natural given the circumstance.
The peculiar rhythms in naadi during an eclipse have a resemblance to rhythms observed in
leprosy. In certain populations and cases a prolonged persistence of this
rhythm may lead to health complications. Hence the precautionary measure of a
bath at the end of an eclipse to restore normal rhythms has been advocated.
Metals are good conductors of electricity; wood
and rubber are bad conductors. These insulators remain unaffected by the flow
of electricity, and also prevent accidents to others. Similarly there are a few objects that remain
impervious to the effects of an eclipse, and render similar benefits to their
users too. Water, iron, darbha grass
and gold are some of these objects. Mere
contact with these objects resets the naadi readings to the
pre-eclipse normal state. An
understanding of this subtlety, led to the evolution of practices such as
getting a bath (preferably with cold water) and giving an iron bangle to a pregnant
woman.
Apart from these physical effects, the occurrence
of an eclipse induces in the body, a state that lends itself to spiritual
experiences. Even those experiences that are very difficult to achieve during
normal prolonged periods may be easily achieved by the spiritual seeker even during
a short duration of an eclipse. For this reason, the eclipse has been
identified as a sacred time to pursue japa and dhyaana.
Therefore, these experiments conducted by
Sriranga Mahaaguru prove that there are a number of practices surrounding the
eclipse that stand on a sound basis arising out of the experimental
understanding of eclipses and their effects based on Naadi Vijnaana. While many
practices are based on awareness, there may also exist a few other customs that
have become a part of the popular observance due to the ignorance of people.
Not all of these practices can be endorsed, but the more widespread ones such
as bathing, fasting, meditation, tarpana and daana, the
use of darbha and iron can all be affirmed as being consistent
with the naadi vijnaana of eclipses.
Salutations to the rishis of
yore who understood so well the laws of Nature and advocated customs that are
in harmony with the eternal truth.
Salutations too to Sriranga Mahaaguru who once again uncovered the
deeper significance of these customs which were lost in the ravages of kaala
(time), desha (place) and prakrti
(vicissitudes of Nature). Thoughts of
gratitude towards Sriranga Mahaaguru fill the heart, for his are the words of
Truth that make this article worthy of being offered at the feet of that entity
which is the Absolute Truth.