Harsh Nevatia's Blog

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In 1975 a physicist named Fritjof Capra wrote a book The Tao of Physics, whose byline was “An Exploration of the Parallels Between Modern Physics and Eastern Mysticism”. In this book Capra described the interactions of subatomic particles as “a dynamic interplay in which particles are created and destroyed without end in a continual variation of energy patterns.” Capra likened this to the Hindu belief of the universe being created and destroyed in a cyclic manner without beginning or end, death and rebirth being an integral part of this process.

This cosmic dance finds manifestation in Nataraj, the King of Dancers. Nataraj is the most popular avatar of Shiva, one of the Hindu Trinity. Perfectly balanced on one leg and with his four arms and the other leg outstretched Nataraj represents the cosmic dance. The small drum that he holds represents the ticking way of time. The images obtained from particle collision experiments replicate the dynamism and energy of Nataraj.

The European Organization for Nuclear Research (CERN) has been in the forefront of particle physics research since the late 1950s. About 8,000 scientists representing 500 universities and 80 countries are working for CERN. In 1984 the concept of the Large Hadron Collider (LHC) was officially agreed upon. Indians have contributed more than 100 man-years to the LHC project and have designed and built critical components.

The Indian Government presented CERN with a 2m high statue of Nataraj. This was in recognition of the long association Indian scientists have had with CERN. This statue gave concrete form to the metaphor of Shiva’s cosmic dance first mooted by Capra.

The LHC has gone on stream last week and the collisions are scheduled to take place in October. The idea is to simulate the conditions of the Big Bang and learn some more about the creation of the universe. Only time will tell whether Nataraj is willing to reveal his mysteries or not.

Posted by Harsh Nevatia

The Brahmavaivarta Purana describes how Radha emerges from the aspect of Krishna in Rasamandala. There Krishna and Radha weave a magic that humans cannot even imagine. Then during Krishna avatar both Radha and Krishna descend to earth. Poets, artists and devotees have tried to imagine what their first meeting on earth would have been like.

According to folklore Radha was born just months ahead of Krishna to Vrishbhan and Kalavati in Barsana. She did not open her eyes since her birth. Then Nand and Yashoda with the infant Krishna came to visit them from Gokul. Radha sensed Krishna’s presence and opened her eyes so that the first thing she saw on earth was Krishna’s face.

K.M.Munshi, writer, educationist and administrator, rewrote Krishna’s story according to his perception. He imagined the first meeting of Krishna and Radha when they were much older. Radha had come to Gokul and she encountered Krishna tied to a mortar as punishment. Then followed a conversation that was poignant and saucy, something that can take place only between an innocent seven year boy and a girl of twelve who had just stepped over the threshold of maidenhood.

The Krishna and Radha of the television series “Kahani Humari Mahabharat Ki” are even older. Krishna is outside a temple when his peacock feather slips from his hand and is carried by the wind to Radha who is coming to the temple. The wind holds the peacock feather against Radha’s face for an eternity. It is a moment of magic - the first touch of first love; a reunion on earth after separation in Rasamandala; an anticipation of the divine love to follow. Unfortunately the moment in the television series could not capture any of the above despite the power of the medium.

Posted by Harsh Nevatia

The Mahabharata War was over. Kunti, Gandhari and Dhritarashtra had retired to a forest to pass their last days. There Kunti encounters a Nishadin, a tribal female. The males of the tribe were Nishadas. The topic of conversation veers to the Lakshagrah and the Nishadin asks, “…You had to provide irrefutable proof that the six of you had been burned to death.” That irrefutable proof was the skeletons of a woman and five men found in the remains of the conflagration. The Nishadin reminds Kunti that the Nishadas were regular visitors at the Lakshagrah because they supplied timber. She points out though it was not common for Kunti to invite the Nishadas for meals, Kunti had once invited a Nishadin and her five sons and served them unlimited amount of wine. Then follows a chilling conversation.

Nishadin: And did you serve wine every time?

Kunti: No

Nishadin: Just that one time?

Kunti: Just that one time.

The insinuation is clear and Kunti does not deny it. The Nishadin and her five sons were knowingly and intentionally burned to death by the Pandavas so as to establish their deaths.

Kisari Mohun Ganguli’s translation has this to say. “Desirous of obtaining food, there came, as though impelled by fate, to that feast, in course of her wanderings, a Nishada woman, the mother of five children, accompanied by all her sons. O king, she, and her children, intoxicated with the wine they drank, became incapable. Deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep.” (Jatugriha Parva)

The Mahabharata seems to indicate that the presence of the Nishadas was accidental. But would Vidur leave such an important piece in his plan to chance? The answer has to be in the negative.

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Yudhishthir had been appointed heir or Yuvaraja of Hastinapura. This angered Duryodhan and Shakuni. As a part of his duties Yudhishthir was to go to Varnavat, a kingdom outpost, to participate in religious festivities. Shakuni had a palace built there so that the Pandavas and their mother Kunti could stay in comfort. But he had the walls lined with lac so that the entire palace would light up with a single spark.

Vidur learnt of this plan but instead of exposing it there and then he put a counter plan in motion. He had an escape route built and told the Pandavas to set fire to the Lakshagrah themselves before leaving it. The Pandavas, presumed dead, were then to remain incognito till Vidur gave the signal.

What was Vidur hoping to gain? He knew that he would not be able to pin this intended criminal act on either Duryodhan or Shakuni. Some scapegoat would pay with his life. This was true but those who mattered would have read between the lines. Vidur thought that Duryodhan’s power-grabbing behavior after the event would betray his ambitions. But this was thought normal because he was now the only and rightful heir. Vidur thought that the Pandavas were not safe in the court till Duryodhan was exposed. But Duryodhan was not exposed and the Pandavas suffered at his hands after their eventual return.

And the Pandavas lost a lot. Yudhishthir was heir and would have become ruler of the entire kingdom after Dhritarashtra. Because of Vidur’s mistake he had to be contend with half the kingdom because the kingdom was therefore bifurcated when the Pandavas returned to court. Thus Yudhishthir lost half the kingdom. And the hardships that the Pandavas had to bear while living incognito were further pains that accrued from Vidur’s mistake.

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There were two reasons that the events immediately following the Lakshagrah incident were essential for Krishna. The first was Karna. Karna had been befriended by Duryodhan and would fight for him in the inevitable War. Karna had been given an invincible armor by his father Surya. As long as he wore that armor Arjun would be able to kill him in battle. And to get to Duryodhan Karna had to die. Karna was also a great believer in charity and would never let a mendicant go empty-handed. Krishna had planned to get hold of Karna’s armor by asking someone to beg for it. But ‘dharma’ demanded that Karna be given an invincible weapon in return. Krishna needed someone who would be the victim of that invincible weapon so that Arjun could then kill Karna. He needed someone with demonic powers who would trouble the Kaurava army so much that Karna would be forced to use that weapon he was saving for Arjun. After escaping from the Lakshagrah, Bhim met the demoness Hidamba and married her. Their son Ghatotkacha had demonic powers and would willingly sacrifice his life to his father’s cause. This would not have been possible had the Pandavas remained in court.

After escaping from the Lakshagrah the Pandavas eventually settled down as poor brahmins in the village of Ekachakra and mixed with the commoners there. When these commoners realized that the family living with them were none other than the princes of Hastinapura they were astounded. They recalled with pleasant surprise the congenial and humble behavior of the royal scions and their mother and even the help rendered by the Pandavas in the times of distress. It was this approval from the public at large that was essential to establish the righteousness of the Pandavas.