Traditional Practices During Grahana (Eclipse) - Ignorance or Awareness

Traditional Practices During Grahana (Eclipse) - Ignorance or Awareness?
Category	गणित-भौत-ज्यौतिष विभाग / Mathematical, Physical and Astronomical Sciences
Author	padmashrimohan
Publication	Bhāratīya Jñāna Saritā
Location	India
Date	Tue Feb 23 2016

[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

sleshm

a, 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.