KALIDAS

The scientific genius of Kalidas
By NR Waradpande

The phenomenon of day and night was well understood even in the days of the Rigveda. Hymn 1138 of the Rigveda speaks of the messengers of Vrtra wheering round the parinaha or the globe of the earth. The Aitareya Brahman affirms that the Sun neither sets nor rises, He takes a turn and causes day and night.

KALIDAS flourished at the court of Agnimitra Shunga of Vidisha as is clear from the Bharatavakya of the play Malavikagnimitra which says that when Agnimitra is ruling the subjects feel secure from calamities. The Bharatavakya is not a part of the play. It is sung after the play is over and even those characters which are dead in the play participate in it as actors and not as characters. So Agnimitra is not praised here by the characters but by living actors who have just performed the play.

This proves beyond doubt that Kalidas flourished at the time of Agnimitra Shunga in 150 BC. There are other arguments supporting this view but this is not the place to go into them. It is necessary to bear in mind the date of Kalidas for viewing the scientific statements of Kalidas in the background of science that is known to have existed in 150 BC.

Imagination is necessary for the poet as well as the scientist, but the poet and the scientist use their imagination for different purposes. The poet uses it for creating beauty while the scientist uses it for describing natural phenomena in a way which helps in predicting and even controlling it. But the two types of imaginations are seldom found in the same person. Kalidas is such a rare person.

The phenomenon of day and night was well understood even in the days of the Rigveda. Hymn 1138 of the Rigveda speaks of the messengers of Vrtra wheering round the parinaha or the globe of the earth. The Aitareya Brahman affirms that the Sun neither sets nor rises, He takes a turn and causes day and night.

Kalidas knows in addition to this that the movement takes place around the Meru or the North pole. I was surprised to note that even some students of Sanskrit do not know that Meru is the name of the North Pole though Bhaskaracharya clearly mentions it while explaining the day and night phenomenon at the poles and even Apte’s dictionary clearly mentions that Meru is the name of the north pole.

Kalidas recalls all this while describing the circumlocution of Aja and Indumati around the fire as a part of their marriage rite. The verse says: "The couple circumlocuting hand in hand around the fire whose flames were ascending, looked like the day and night circumlocuting the high peaked Meru with their limits marked by a common line.

Kalidas says that it is the day and night that rotate around the earth and not vice versa as Aryabhatta said in the fifth century. In this he was following science contemporary to him. But his genius lies in visualising how the phenomenon would appear to an observer outside the earth when he is stationary in relation to the Sun. I have met people who are incapable of visualising that to those who land on the moon, the earth will appear above them and not below.

Kalidas however anticipates science in places. In the 14th canto of the Raghuvansha Rama says about the calumny that befell Seeta: "Calumny is irresitible. Even the moon can not escape it. What is merely the earth’s shadow is proclaimed as a stain by all and sundry".

This statement is often mistaken to refer to the shadow of the eclipse. But the shadow of the eclipse is transitory. Again it is not regarded as a permanent stain on the moon. Moon’s escape from the shadow of the eclipse is celebrated.

The stain on the other hand is permanent and is widely described as a stain. It is undeniable that Kalidas regards the stain as the shadow of the earth and is NOT referring to the phenomenon of the eclipse.

This shows how apt the simile is and speaks for the poetic genius of Kalidas. But in addition to poetic fancy the simile is a scientist’s theorising which later on resulted in the astronomy of the eclipse. There is no evidence that the astronomy of the eclipse was understood in 150 BC. SB Deelhit’s History of Indian Astronomy does not refer to any astronomy of the eclipse before the period of Aryabhatta, which is 5th century AD.

The above quoted verse indicates how the imagination of Kalidas worked with heavenly phenomena. But heavenly phenomena engaged the human mind in the remotest of periods. Man took interest in things remotest far earlier than in things nearest i.e his own body and mind. Ancient man’s concern with his own soul should not be cited against this statement because this concern was more imaginative and emotional than scientific. But Kalidas displayed the capacity of understanding the phenomenon of perception on the lines of the Physics of light. Note the following verse in the Shakuntalam. The poet is describing the speed with which the chariot of Dushyanta was being driven.

"What is really curved is being seen as straight".

In order to have such an experience one must move with a speed of at least 50 miles per hour. Such speed was not possible in the days of Kalidas.

A little explanation of how such a perception occurs will not be out of place. This is the result of binocular vision. Two rays coming from the object seen to the two eyes make an angle. The nearer the thing the greater the angle. Points on a curved line are at different distances and therefore make different angles at different times in the movement whereas points on a straight line are at the same distance from the observer at different times in the movement. When the difference in the angle is noticed the thing is seen as curved, when it is not noticed it is seen as straight.

As in the psychology of vision Kalidas displays his insight in psychology of the unconcious also. Psychologists did not talk of the unconscious mind before Freud. That was in the twentieth century. But Kalidas not only had a grasp of this idea, he has even used it for dramatic purposes. Dushanta of the Mahabharata is an unprincipled womaniser who uses an innocent maiden just to satisfy his lust and feigns ignorance of the whole affair when called upon to take the responsibility of his own deed. Kalidas and the principles of Dramaturgy in his days did not allow such a "hero". He has therefore employed the sage Durvasa so that Dramaturgy is not violated and at the same time a very powerful and tragic dramatic scene could be presented. It is the curse of Durvsa to Shakuntala that makes Dushyanta forget Shakuntala. The curse erases the memory of Shakuntala but leaves intact all the emotions that could be revived by remembering her.

When he was sunk in such a blank past he heard one of his queens Hanspadika sing the following song:

‘Oh you droning bee, having kissed the mango blossoms with hasty flight you are now perched on the lotus, clean forgetting the blossoms.!

Polygamous husbands are habituated to such taunts but on this occasion Dushyanta felt he is being stung on a soft spot. This made him restless. He tried to pacify himself by the thought that some event in his past birth is throwing up these emotions without reviving the memory of those events.

This is anticipation of Freud two thousand years ago.