Holy Week and Ganesha Chaturthi

Over the last one week, ever since I stepped foot in Còrdoba last Friday, I’ve been exposed to Semana Santa (Holy Week) processions of different sorts, shapes, and sizes. Most of these have been observed in Sevilla and Malaga, which I visited for three days each earlier this week, and one small one in Còrdoba.

Based on my reading about this phenomenon (sometimes when stuck in traffic jams caused due to such processions), I understand that each such procession is undertaken by a “fraternity” and goes through the city before ending up at the fraternity’s church.

There are basically two floats that are carried – one depicting the Passion of Christ (with a statue of Christ carrying a cross, and a few others. The first such float I saw I wasn’t sure if it was a statue of Christ or an actor playing the role) and a more sober one with Mary and some candles. Then there is a bunch of people wearing some conical caps that cover their heads (with holes for eyes) who march along with the floats. And there is also a marching band (which played fairly robust tunes in Malaga, though the tunes I heard in Sevilla were more sober) according to which the float marches.

Walking just ahead of one such procession in Malaga (which finally ended up close to the apartment where we were staying), the similarities between these processions and the Ganesha Chaturthi processions back in India were hard to miss.

There were a few important differences – the Ganesha Chaturthi processions happen AFTER the festival, as the idols are immersed in water bodies, while the Semana Santa processions happen in the lead-up to Easter. More importantly, most Ganesha Chaturthi processions use motorised means (such as tractors and trucks) to move the idols, while Semana Santa floats are actually carried by large groups of volunteers (thus necessitating the band, to whose tunes they march).

The similarities are hard to miss – in both cases, there are large numbers of fraternities or groups that organise their own processions, and different groups organise their processions on different days. The processions go along predetermined routes through residential localities, whose residents come out to pay obeisance to the processions.

Most fascinatingly, as the Semana Santa made slow progress (given that floats are heavy and carried by humans, frequent stops are imperative) behind us, we noticed something markedly similar to what would happen with processions in India. Each time the procession stopped, some incense would be lit (like camphor in India), and bells would be rung (identical to the Indian case). And then a short rest and the procession would move on.

It is incredible how different religions in different locations have co-evolved and come to influence each other over time. In a way, this reinforces my belief that religion and religious practices are memes.

Mythology, writing and evolution: Exodus edition

I watched half of Exodus: Gods and Kings last night (I’d DVRd it a few days back seeing it’s by Ridley Scott). The movie started alright, and the story was well told. Of Moses’s fight with Rameses, of Moses being found out, of his exile and struggle and love story and finding god on a mountain. All very nice and well within the realms of good mythology.

And then Moses decides to hear god’s word and goes to Memphis to free his fellow Hebrews. There’s a conspiracy hatched. Sabotage begins. Standard guerrilla stuff that slaves ought to do to revolt against their masters. Up to that point in time I’d classified Exodus as a good movie.

And then things started getting bad. God told Moses that the latter wasn’t “doing enough” and god would do things his way. And so the Nile got polluted. Plants died. Animals died. Insects attacked. Birds attacked (like in that Hitchcock movie).  What had been shaping up to be a good slave-revolt story suddenly went awry. The entire movie could be described by this one scene in Indiana Jones and Raiders of the Lost Ark:

When you see the guy twirling the sword, you set yourself up for a good fight. And then Indiana just pulls out a gun and shoots him! As a subplot in that movie, it was rather funny. But if the entire plot of a movie centres around one such incident (god sending the plague to Egypt, in this case), it’s hard to continue watching.

Checking out the movie on IMDB, I realised that it has a pretty low rating and didn’t recover its investment. While this is surprising given the reputation of Scott, and how the first part of the movie is set up and made, looking at the overall plot it isn’t that surprising. The problem with the movie is that it builds on an inherently weak plot, so the failure is not unexpected.

It did not help that I was reading mythology, or a realistic mythological interpretation, earlier in the day – the English translation of SL Bhyrappa’s Parva. In that, Bhyrappa has taken an already complex epic, and added his own degrees of complexity to it by seeking to remove all divinity and humanise the characters. Each major character has a long monologue (I’m about a third into the book), which explores deep philosophical matters such as “what is Dharma”, etc.

While moving directly from humanised philosophical myth to unabashedly religious story might have prevented me from appreciating the latter, it still doesn’t absolve the rather simplistic nature of the latter myth. I admit I’m generalising based on one data point, not having read any Christian myth, but from this one data point, it seems Christian myth seems rather weak compared to Hindu or Greek or Roman myth.

My explanation for this is that unlike other myths, Christian myth didn’t have enough time to evolve before it was written down. While the oral tradition meant that much valuable human memory was wasted in mugging up stories and songs, and that transmission was never exact, it also meant that there was room for the stories to evolve. Having been transmitted through oral tradition for several centuries, Hindu, Greek and Roman stories were able to evolve and become stronger. Ultimately when they got written down, it was in much evolved “best of” form. In fact, some of these myths got written down in multiple forms which allowed them to evolve even after writing came by.

While writing saves human memory space and prevents distortions, it leaves no room for variations or improvisation. Since there is now an “original book”, and such books are determined to be “words of God”, there is no room for improvisation or reinterpretation. So we are left with the same simplistic story that we started of with. I hope this explains why Exodus, despite a stud director, is a weak movie.

Vaastu Shaastra

My apartment has allegedly been built according to the principles of Vaastu Shaastra. I wasn’t particularly particular about this – in fact, I wouldn’t have minded my apartment NOT following the Vaastu Shaastra if that meant I could get it for cheaper. One such apartment wasn’t available, though, (I presume that market is illiquid), so I settled on this one.

There are several aspects to Vaastu Shastra, at least a subset of which has been followed while designing my apartment, but I will focus on one – the position of the master bedroom. Vaastu Shaastra dictates that the master bedroom be in the south-west corner. I can think of a few practical reasons for this, such as not being woken up with the first rays of sun, and getting the South-Westerly monsoon breeze.

The problem, however, is that the Southwest monsoon is now over and the North-East monsoon has begun. And my bedroom is insanely hot. Irrespective of what windows I open, the South-Westerly location means that most of the time the room is deprived of the cool rain-bearing wind blowing over Bangalore from the North-Easterly direction! From a practical standpoint, the design is not great.

While I believe that most of our “traditions” and “customs” have some scientific backing, my problem is with blind implementation – reading the letter of the ancient rule rather than with the spirit.

And with Vaastu Shaastra, based on the wind patterns here, my sense is that it was not designed for Bangalore, and we have just followed the rules here without analysing their merits. The Vaastu Shaastras, I suspect, were developed somewhere up north (in the Swat Valley, perhaps?), where there was no North-East monsoon. Hence these cool rainbearing winds have been completely left out from the calculations.

And our builders, in their infinite wisdom and guided by televangelists, have decided to adopt these Shaastras by the letter without suitably modifying them for local conditions.

Woresht.

PS: Thinking about it, the Vaastu fascination is to cut decision fatigue when it comes to designing residences. It provides automatic formulae to lay out the house, so you can mindlessly design it and not feel bad about not consulting an architect.

vaDe for meat and tithi ooTas

The story goes that the humble medu vaDe was invented a couple of millennia back when Brahmins went veggie (to compete with Buddhism and Jainism), and needed a source of protein to replace meat. The vaDe, packed with urad dal and deep fried, can perhaps be described as the perfect keto snack, especially considering that it’s eaten with coconut chutney.

So the humble vaDe is a fixture at lunch during death ceremonies. A standard feature of Kannadiga Brahmin death ceremonies is the “feeding of the brahmins”. These are no ordinary brahmins – they are special brahmins who are part of the ceremony where one represents God and the other represents the deceased in whose name the death ceremony (colloquially called ‘tithi’) is being performed.

Given that these brahmins have fasted before the meal and will fast the rest of the day (this is all in theory, of course), they need to be fed nutritious meals, and what is a better source of long-lasting nutrition than the humble vaDe? The vaDe has become so synonymous with tithis that in Karnataka it is symbolic of death ceremonies, and not prepared on auspicious occasions. The phrase “I’ll eat vaDe in your name” can be considered as a mild death threat, for example.

Right from childhood I’ve always wanted some crunchy stuff to eat with my rice. Back then, my parents would ensure that our house was well-stocked with crunchies such as Congress peanuts, nippaT, mixture, etc., which I would eat along with my rice. Occasionally my mother would make happaLa (fried paapaD). Back when was at IITM, I would make the decision on whether to eat chapati or rice for lunch based on the availability of happaLa – I’m such a sucker for crunchies with rice.

Death ceremonies being solemn occasions, however, crunchies aren’t made. It’s taboo to serve happaLa during these kind of ceremonies (despite the protein that packs, too). The occasional lunch can be eaten without crunchies, but if you have to eat tithi ooTa on a regular basis, some “adjustment” has to be made?

The epiphany happened on the 13th of April 2007, at Paschimavaahini near Mysore. My father had passed away two days earlier after a prolonged illness, and after having cremated his remains, we had gone to Paschimavaahini to dunk his ashes in the Kaveri. This was my first exposure to performing death ceremonies, and I found it so unpleasant that I only performed a limited subset of them when my mother passed away in 2009, and gave up altogether on performing my parents’ annual death ceremonies in 2012 after a series of unpleasant experiences.

That day in 2007, however, was when I discovered the utility of the vaDe as the crunchy during tithi ooTas (ooTa is Kannada for meal). Chutney had also been served, and some vaDes were served at the beginning of the meal along with the rice. You break off a piece of vaDe, dip it in the chutney, and then pick it up with a morsel of huLianna (sambar rice) or saaranna (rasam rice), and you get both crunchies and enhanced taste. And that has formed my template for tithi ooTas (which I’m forced to occasionally attend, though I don’t perform tithis myself) ever since.

Yet another epiphany happened last month, when I was at one such tithi ooTa (in memory of my cousin’s grandmother). Sometime between the initial epiphany and this, I had started eating meat, and this was a key component going into this epiphany.

As I was polishing off huLianna with vaDe and chutney at my cousin’s grandmother’s tithi, the process seemed rather familiar. Considering that I don’t eat too many tithi ooTas, this was surprising. And then it struck me that the way I was eating was exactly the same as the way one eats meat with rice (while eating with fingers in South Indian style). You break off the piece of meat, and pick it up with a morsel of rice (mixed with whatever), and put them together into your mouth.

That was when I got reminded of the vaDe replacing meat in the Brahmin diet. It all seemed to fit in now. Even the way it is traditionally consumed (nothing gets more traditional than a tithi ooTa) is the same!

Tailpiece: Speaking of tithi ooTas, there’s a saying that goes “tie up the cat and perform the tithi”. So I was quite amused when I saw a cat polish off a rather large mound of rice outside a “tithi hotel” yesterday. The rice had been put out on a plantain leaf, evidently deliberately for the cat. From getting tied up during tithis to getting mounds of rice, the cat has come a long way.

Tasting Gods’ food

The norm during festivals and other “happy occasions” when food is “offered to the Gods” is that the food is not tasted during preparation. For tasting thus would contaminate it, and make it impure for the God. Thus, the first time a human will taste such food is when it is offered as “God’s offering” after the rituals are over.

While there might be good reason for doing so (food thus prepared is distributed to a lot of people and you don’t want to contaminate it and so on), the problem is that if the food is not accurately prepared, it cannot be corrected. By the time someone figures out something is not right, “the God would have tasted it”, and if the food hasn’t been accurately prepared, you would have ended up serving the Gods bad food! Which can only bring ruin upon you.

Let me draw an analogy. Instead of food, let’s assume that you’re offering God a computer program that you’ve prepared. You’ve got the best team of programmers in the world and written a kickass algorithm and got these programmers to code it, and you offer the program to God. And what happens when he tries to “consume” it by running it? Most likely, a stack overflow or some such error.

Would you let that happen? Even when you’ve got a kickass algorithm and a kickass team of coders to code it in, it’s not guaranteed that the code will perform as it should on its first running. Irrespective of how good the code is, it needs to be tested, to make sure it is doing what it’s doing before the user sees it. Especially if it’s an “all-important” user such as a God.

If you were to do that for code, why should food be different? Why would you want to “cook blindfold” by not ta(/e)sting it adequately, and making sure that it’s as perfect as you want it to be? After all, you’re offering it to a God!

Bah, these silly rituals!

The Ramayana and the Mahabharata principles

An army of monkeys can’t win you a complex war like the Mahabharata. For that you need a clever charioteer.

A business development meeting didn’t go well. The potential client indicated his preference for a different kind of organisation to solve his problem. I was about to say “why would you go for an army of monkeys to solve this problem when you can.. ” but I couldn’t think of a clever end to the sentence. So I ended up not saying it.

Later on I was thinking of the line and good ways to end it. The mind went back to Hindu mythology. The Ramayana war was won with an army of monkeys, of course. The Mahabharata war was won with the support of a clever and skilled consultant (Krishna didn’t actually fight the war, did he?). “Why would you go for an army of monkeys to solve this problem when you can hire a studmax charioteer”, I phrased. Still doesn’t have that ring. But it’s a useful concept anyway.

Extending the analogy, the Ramayana was was different from the Mahabharata war. In the former, the enemy was a ten-headed demon who had abducted the hero’s wife. Despite what alternate retellings say, it was all mostly black and white. A simple war made complex with the special prowess of the enemy (ten heads, special weaponry, etc.). The army of monkeys proved decisive, and the war was won.

The Mahabharata war was, on the other hand, much more complex. Even mainstream retellings talk about the “shades of grey” in the war, and both sides had their share of pluses and minuses. The enemy here was a bunch of cousins, who had snatched away the protagonists’ kingdom. Special weaponry existed on both sides. Sheer brute force, however, wouldn’t do. The Mahabharata war couldn’t be won with an army of monkeys. Its complexity meant it needed was skilled strategic guidance, and a bit of cunning, which is what Krishna provided when he was hired by Arjuna ostensibly as a charioteer. Krishna’s entire army (highly trained and skilled, but footsoldiers mostly) fought on opposite side, but couldn’t influence the outcome.

So when the problem at hand is simple, and the only complexity is in size or volume or complexity of the enemy, you will do well to hire an army of monkeys. They’ll work best for you there. But when faced with a complex situation and complexity that goes well beyond the enemy’s prowess, you need a charioteer. So make the choice based on the kind of problem you are facing.

 

Why Bharadwajs are so numerous

This morning I was at the faculty lounge at IIMB, drinking coffee and conversing with a few professors. Soon, the discussion moved to Bharadwaj gotra and related stuff. And something a professor (who is a Bharadwaj) said explained very well as to why the gotra is so prolific.

So he said that the Bharadwaj ashram was quite well known in its ancient times for the quality of its food. Another professor related an anecdote about how Rama, on his flight back from Lanka made a detour to eat at the Bharadwaj ashram, even as his subjects back in Ayodhya were waiting fervently for him. Food at the Bharadwaj ashram was so good, he said.

Now there are two ways in which this explains why Bharadwajs are so numerous. Firstly, the quality of the food in the ashram meant that Bharadwaj’s children and grandchildren and other descendants were all very well fed. Now, considering that these were times much before the industrial revolution and there was generally a shortage of food, this meant that infant and child mortality rates were generally high. But not in the Bharadwaj ashram, thanks to the food there!

So that meant that the Bharadwajs grew up fitter and healthier than descendants of other rishis, and thus lived longer and were able to procreate more. The bullwhip effect caused due to enhanced longevity and fitness of the early Bharadwajs has resulted in the proliferation of Bharadwajs today.

The other explanation is that the superior quality of food at the Bharadwaj ashram attracted more people into the ashram, and these people would yearn to become part of the “family” (I’ll spare you the gory details here). That meant that Bharadwaj and his immediate male descendants had much more access to furthering their lineage compared to competing gotras. And hence you have so many Bharadwajs today.

In fact we might have had several more Bharadwajs but for the fact that the gotra system is designed such that no one gotra ever gets to big. That two people from the same gotra are not allowed to marry each other naturally keeps the size of a particular gotra in check.

Let’s say for example that more than half the Brahmins were Bharadwajs. Considering that a Bharadwaj can only marry a non-Bharadwaj, that would leave a number of Bharadwajs being unable to marry, which means that the number of Bharadwajs in the next generation would be lower!

It is interesting, though, that everything can be explained through food!

Good things do happen to those who wait

So once again I’ve taken myself off Twitter and Facebook. After a three-month sabbatical which ended a month back, I was back on these two social networks in a “limited basis” – I had not installed the apps on my phone and would use them exclusively from my computer. But as days went by, I realised I was getting addicted once again, and losing plenty of time just checking if someone had replied to any of the wisecracks I had put on some of those. So I’ve taken myself off once again, this time for at least one month.

This post is about the last of my wisecracks on facebook before I left it. A facebook friend had put an update that said “good things do happen to those who wait”. I was in a particularly snarky mood, and decided to call out the fallacy and left the comment below.

Good things

In hindsight I’m not sure if it was a great decision – perhaps something good had happened to the poor guy after a really long time, and he had decided to celebrate it by means of putting this cryptic message. And I, in my finite wisdom, had decided to prick his balloon by spouting gyaan. Just before I logged out of facebook this morning, though, I checked and found that he had liked my comment, though I don’t know what to make of it.

Earlier this year I had met an old friend for dinner, and as we finished and were walking back to the mall parking lot, he asked for my views on religion. I took a while to answer, for I hadn’t given thought to the topic for a while. And then it hit me, and I told him, “once I started appreciating that correlation doesn’t imply causation, it’s very hard for me to believe in religion”. Thinking about it now, a lot of other common practices, which go beyond religion, are tied to mistaking correlation for causation.

Take, for example, the subject of the post. “Good things happen to those who wait”, they say. It is basically intended as encouragement for people who don’t succeed in the first few attempts. What it doesn’t take care of it that the failures in the first few attempts might be “random”, or that even success when it does happen is the result of a random process.

Say, for example, you are trying to get a head upon the toss of a coin. You expect half a chance of a head the first time. It disappoints. You assume the second time the chances should be better, since it didn’t work out the first time (you don’t realise the events are independent), and are disappointed again. A few more tails and disappointment turns to disillusionment, and you start wondering if the coin is fair at all. Finally, when you get a head, you think it is divine retribution for having waited, and say that “good things happen to those who wait”.

In your happiness that you finally got a head, what you assume is that repeated failure on the first few counts actually push up your chance of getting your head, and that led to your success on the Nth attempt. What you fail to take into account is that there was an equal chance (assuming a fair coin) of getting a tail on the Nth attempt also (which you would have brushed off, since you were used to it).

In my comment above I’ve said “selection bias” but I’m not sure if that’s the right terminology – essentially when things go the way you want them to, you take notice and ascribe credit, but when things don’t go the way you want you don’t notice.

How many times have you heard people going through a happy experience saying they’re going through it “by God’s grace?”. How many times have you heard people curse God for not listening to their prayers when they’re going through a bad patch? Hardly? Instead, how many times have you heard people tell you that God is “testing them” when they’re going through a bad patch?

It’s the same concept of letting your priors (you see God as a good guy who will never harm you) affect the way you see a certain event. So in my friend’s case above, after a few “tails” he had convinced himself that “good things do happen to those who wait” and was waiting for a few more coin tosses until he finally sprang a head and announced it to the world!

Now I remember: I think it’s called confirmation bias.

Warming the house

Midway through my housewarming function on Sunday, I had a “Lawrence of Arabia” moment. In the movie, Lawrence, a reluctant soldier has to execute a guy named Gasim in the Arab army he is leading. Lawrence shoots Gasim, and then finds that he actually enjoys killing people. This is probably one of the pivotal moments in the story.

My day had begun badly, as the priests who were supposed to turn up by 5, did not make their appearance until a full hour later. What was interesting was that the photographer, who had been asked to turn up at 630 came in a full hour earlier. With the priests not coming in till it was close to 6, I was going bonkers, and declaring war on the priest community, and regretting that I had agreed for a religious ceremony at all.

They arrived soon, however, and off I went to change into a silk panche (not a great idea for summer). And I heard clapping and shouting outside. Three eunuchs had invaded the house and were refusing to leave until they had been paid Rs. 1100. I must mention this was the first time I had been so harassed. And these people were refusing to negotiate or bow to threats. Finally the demanded sum was paid and off they went. This transaction has been recorded in my housewarming ceremony income and expenses statement.

My official family priest, who was unable to make it thanks to an earlier booking, had mentioned that the complexities of handling a housewarming meant that we had to employ four priests. Any doubts of any value that multiple priests added were dispelled in the first few minutes of the ceremony beginning. One priest with a good voice chanting mantras can occasionally be pleasing to hear. But four priests singing in tandem, not all of them at the perfect pitch – which created a nice effect – and not all of them singing simultaneously, was phenomenal. Their chants reverberated off the walls of the empty house (not too many people want to turn up for a ceremony at 7 am on a Sunday, so we had spared most guests the moral agony and had invited them only for lunch), and when it was accompanied by the ringing of bells, as it was occasionally, it was absolutely mindblowing.

It was around this time that I had the Lawrence of Arabia moment. After all my protestations against religious ceremonies and suchlike, I discovered that I was actually enjoying the process. The sound was fantastic. With significant hand-holding from the priest what I had to do was also enjoyable – throw flowers into one area at irregular intervals. I could construct my own little games (not unlike Pee-ball) and it was a lot of fun.

After a short break for coffee and a longer one for breakfast (technically you are supposed to fast during such events but such rules have become flexible nowadays), it was time for the “homa” or throwing things into the ritual fire as an offering to the fire god Agni and his wife Swaha. I didn’t start the fire. It was initially lit using burning camphor by two aunts. It was fueled mostly by the priests (another time when multiple priests came in handy – two chanted the mantras while the other two kindled the fire).

My role here was to occasionally pour in ghee using the small wooden ladle, and then later put in “modaks” (fried momos filled with coconut and sugar) into the fire. Again I invented my own little games. How do you throw the modak such that it immediately catches fire? How do you ensure the modak doesn’t bounce outside of the fire pot? Can you create patterns with the burning modaks?

Midway through this ritual I started imagining doing a barbecue on this ritual fire (this thought was fueled by a particular modak, which on partial burning, started looking like a piece of grilled chicken). A couple of days earlier I had imagined what would happen if illegal weeds were to be procured and added to the ritual fire. The wife and I had then thought that the original intended purpose of such rituals was communal bakery.

We had planned to finish the ceremonies by 9:30, so that we could prepare to receive guests who would arrive around 11. The problem is that if you are the only person(s) who know certain guests, they can get lost and bored if you are stuck in rituals. Hence we had planned the rituals such that we could be ready to receive guests by the time they arrived. We had built in an hour an a half of slack (9:30 to 11), and it came of good use as the rituals ceased at 10:30 (the hour’s delay being a function of the delay in priests’ arrival).

Guests came, saw, ate and went. Around 5 in the evening the wife started cleaning the house. By 8, there were no traces of a ceremony having happened there. And we went out.

Tradition demands you spend a night in the new house even if you don’t intend to move in immediately. We went to bed at 12, after having opened the presents. Initially sleep was good. Then we got woken up at 430 by a pack of dogs that were prowling the streets and fighting. Then we tried to get back to sleep, but were again woken up by the nearby mosque’s azaan. I hope this isn’t a sign of things to come once we move.

 

The moving solstice

Today is “Makara Sankranti”. If the name doesn’t already strike you, “Makara” is the Sanskrit name for “Capricorn”. The Makara Sankranti is supposed to represent the Winter Solstice in the Northern Hemisphere, or the day when the Sun is directly over the Tropic of Capricorn.

However, we know that the winter solstice falls on the 21st or 22nd of December every year. Then why is it that the Indian version of the Winter Solstice falls on 15th of January?

I’m not sure if you remember, but a few years back, Makara Sankranti would usually fall on the 14th of January. After some back-and-forth movements, it has now settled on the 15th of January. You might have already noticed that this is unlike other Indian festivals such as Deepavali or Ganesh Chaturthi, whose dates according to the Gregorian calendar move every year (typically in a -11, -11, +19 cycle) over three years). This is because unlike Deepavali or Ganesh Chaturthi, which are observed according to the Lunar calendar, Makara Sankranti follows the solar calendar!

I recently read a book called “Solstice at Panipat”, about the third battle of Panipat in 1761 (my review is here). The Marathas went to battle four days after celebrating the Winter Solstice. The battle was fought on the 14th of January 1761, which means the solstice was observed that year on the 10th of January. So you see that the solstice, which is supposed to be observed on the 21/22 of December, was observed on 10th of January in 1761, and on the 15th of January in 2014.

This shows that there is an error in the Indian solar calendar. This error amounts to about 20 minutes a year, which means that the rate at which we are going, about 10000 years from now the Makara Sankranti (“Winter Solstice”) will fall in June, the middle of the summer!

That we know that the error in the Hindu solar calendar is 20 minutes a year allows us to calculate the last time the calendar was calibrated – we can date it to around 285 AD. Back in 285 AD, the calendar was calculated accurately, with the Winter Solstice falling on the actual Winter Solstice. After that, the calendar has drifted, and one can say, so has Indian science.

I’m informed, however, that this 20 minute error in the Hindu solar calendar is deliberate, and that this has been put in place for astrological reasons. Apparently, astrology follows a 26400 year cycle, and for that to bear out accurately, our solar calendar needs to have a 20 minute per year error! So for the last 1700 or so years, we have been using a calendar that is accurate for astrological calculations but not to seasons! Thankfully, the lunar calendar, which has been calibrated to the movement of stars, captures seasons more accurately!

I’ll end this post with a twitter conversation (I’m off twitter now, btw) where I learnt about this inaccuracy :

Update: The link to the tweet doesn’t show the entire thread. See that here.

Update: Here is a piece by astrophysicist Jayant Narlikar on the Makara Sankranti. Basically due to a change in the earth’s axis, our divisions of the night sky into 12 constellations are not stationary, and hence the date when the sun moves from “Dhanur” to “Makara” is no longer the solstice date.