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The gods like Indra and Agni are supraphysical
powers and the powers of nature like rain, wind and so on, are
only aspects of their powers. Since the rişhi, the knower
of Veda, has established a relationship with one or more of these
cosmic powers, it follows that he can appeal to these deities, so
that, the physical powers of nature act so as to be beneficial to
the humans. For instance, the god Indra can be appealed to release
rain in times of draught and to stop the downpour in times of
excessive rainfall. Even in these times, there have been persons
who have displayed these powers at times of real need alone and
not for boastful exhibition of their prowess. One such person was
Sri Gaņapati Muni (1878-1936), a great poet in Sanskrit, an adept
in the Vedās and the Tantrās and the first disciple of Sri Ramaņa
Maharşhi.
Moderns, by and large, are skeptical of persons who claim to have
powers to influence physical nature. The question posed is, “why
such persons do not come forward to help bring rain in times of
intense draught”. Such skeptics should read carefully the book for
an account of over four hundred experiments, performed over a
period of some forty years, in this century, in various parts of
India. These experiments comprise not only the onset of rain at
times of draught but also, its stoppage when it is excessive. Most
of these experiments have been successful and they have three key
features:
- Specification of the appropriate atmospheric conditions as
relevant to each season; for instance, wind has to blow from a
certain direction in a particular season;
- Performance of a particular type of yajňa - a fire-ritual
accompanied by chanting of mantrās from the Veda;
- Spiritual attainment of the person performing the yajňa.
Absolute faith in the efficacy of the procedure is essential to
its success. There can be no guarantee of the rain pouring down or
its stopping, should an unbeliever follow the procedure casually
without meeting its prerequisites.
It is not irrelevant to note that attempts to produce rain by the
use of methods based on physical sciences have a probability of
success of less than fifty percent. Also, there are no methods in
physical sciences, yet, for the stopping of rain.
Some physical scientists and their followers object to these
methods, even if they have been shown to be successful
empirically, on the grounds that they cannot be explained on the
basis of principles of physical sciences. It is appropriate to
recall the quote from H. Bauer regarding the attitudes of
engineers versus those of physicists. “It is not uncommon for
engineers to accept the reality of phenomenon that is not yet
understood as it is very common for physicists to disbelieve the
reality of phenomenon that seems to contradict the contemporary
beliefs of physics”.
A word on health sciences is in order. There is a plethora of
healing techniques such as acupuncture, acupressure, naturopathy,
homeopathy and so on, having high rates of success under carefully
monitored conditions. Every one of these health sciences is well
founded on its own principles, its success demonstrable. But the
proponents of allopathic brush these away, as so much rubbish.
In the Rigveda, Ashvins are the divine physicians. There are many
references to their miraculous powers such as giving sight to the
blind, RV (1.117.17), restoring youth to the old, RV (1.117.13),
and so on. Of course, mere casual chanting of the verses cannot
invoke these powers of the Ashvins. Traditionalists claim
that, in addition to the chanting, some extra techniques called as
prayogās are needed. Unfortunately, most of the knowledge
of these prayogās has been washed away by the passage of
time. They have to be recovered by tapas.
The Rig vedic ideas on the birth of the universe, as
indicated in (10.190), is almost modern. It begins with Satya,
the Truth. RV sages believed that no manifestation at any
level, whether individual, societal or cosmic is possible, without
concerted effort, tapas. Hence tapa follows the
Truth. A proper translation for tapas is askesis
even though it is commonly rendered as penance; Then comes the
Night, the symbol for the step prior to manifestation. Then comes
Space and next, Time in its cyclic aspect samvatsara. Then
comes the sequence of sun, moon, heavens, the mid-region and
earth.
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