Phadnis- Oak Samvad

Shri Prabhakar Phadnis writes…

“You have not contradicted that Bheeshma died on the day of winter solstice or at best a day later. So it is fixed.”

My response…

I am not only not contradicting Bhishma Nrivana = day of winter solstice, I am insisting on it.  The problem with all previous Mahabharata researchers (excluding none! ) is that their ‘Say- Do’ ratio on Bhishma Nirvana is pathetic.

They claim certain parameters, based on Mahabharata text references, to be must for Bhishma Nirvana but then fail to show this to be the case for their own proposed timing of Bhishma Nirvana (Vartak, Holay, Gupta, Sengupta, Anand Sharan, Karandikar, Ketkar, Mirashi, R N Iyengar, Srinivas Raghanvan, Narahari Achar, Panchwagh, Velandi Aiyer, Shaligram, Daftari, Shastri, Siddharth, Vaidya, Abhyankar…list is as long as the tail of Hanuman!).

Shri Prabhakar Phadnis writes…

“You are stretching the commencement of war, way back prior to Autumnal Equinox, that is, within the rainy season. This does not stand the test of practicality.”

My response…

This accusation would be similar to if someone claimed that I am stretching the Mahabharata war to 18 days.

21 chronological and astronomy references , in turn further corroborated by 200+ astronomy references (all from Mahabharata text) compel one to realize that Bhishma was on the bed of arrows for >92 days….NO IFS and BUTS, unless of course someone shows with rational arguments and evidence, futility of these 21 references.

This time duration may not stand the test of practicality, per war experts, however it stands the scrutiny of Mahabharata evidence.

Shri Prabhakar Phadnis writes…

“No war with Rathas, Elephants, and a very large army could be conceived to have occurred before rains ended and ground dried up.”

My response…

I am no war expert and still I may sympathize with the problem of war during rainy time, raised above.  So I will have to address it.  For now, I address it by simply stating that the specific comment of Krishna (to Karna) ‘about no mud, ample grass and clean water’ does conflict with my proposed timing for Krishna-Karna dialogue.

What this does, in scientific language, is testing/validation of my theory do have non-zero value for Ct-F (a),

Vs (a) = Ct-T (a) – Ct-F (a),

Vs(a) = verisimilitude or truthlikeness of theory(a)

Ct-T (a) = measure of the truth content of (a)

Ct-F (a) = falsity content of (a)

(A slightly more complicated but in some respects more preferred definitions have also evolved, but we will do with this one for now).

And what is it that made Ct-F(a) non zero?

Answer: Following assertion of Shri Prabhakar Phadnis, which is corroborated by statement of Krishna to Karna…

“Krishna clearly stated that such a season had in fact arrived, when he invited Karna to meet at Kurukshetra and fight.”

This means my theory is not perfect (no theory is perfect).  However that conflict does not do anything to the status (and claim) of my theory to be the better theory from all that is available.

Shri Prabhakar Phadnis writes…

“The war thus must have started some 20 days, minimum, after Autumnal Equinox and Winter Solstice was obviously only 68 -70 days away. This position is irrespective of whatever year the war took place,”

My response…

Although one may be curious to know how one arrived at a certain theory/proposal, it is only a curiosity. What matters in scientific investigation is how a certain theory and its subsequent consequences compare against the actual evidence.

There is nothing in the above description of Shri Phadnis that can be critically analyzed unless a specific timeline (and year) is proposed. There are more than 130+ different proposals for timing of Mahabharata War and many of those proposals may (or not) satisfy constraints stated by Shri Phadnis.  Even then, I don’t know of a single proposal that has withstood the scrutiny of Mahabharata evidence which also claims to be better than year 5561 BCE.

Shri Prabhakar Phadnis writes…

“No number of astronomical references can change ground reality. This is my reason for rejecting your conclusion of 98 days. It has nothing to do with leap years, Julian Calendar or Gregorian Correction.”

My response…

The fact Krishna’s statement to Karna contradicts/conflicts with my proposed timeline based on astronomy evidence of Mahabharata means my theory/proposal is contradicted by certain statements of Mahabharata text.  This is a trivially true statement.  I may add few other statements that also conflict with my timeline/theory – (1) Start/stop nakshatras of Balarama Tirthayatra, (2) Mention of Moon in Vishakha on 17th day of War, (3) Late moonrise on the 14th day of the War. Adding Krishna’s statement to these 3 makes Ct-F (a) = 4 for my theory.

In that case,

Vs (a) = Ct-T (a) – Ct-F (a) = Ct-T (a) – 4

would be the ‘verisimilitude’ or ‘Truthlikeness’ of my theory/proposal.

That still puts my theory/proposal ahead of next best theory/proposal (Vartak) by 50+ points, and hence a better theory.

This will be defined, built, explained and elaborated in my upcoming book , ‘The Truth – Meauring, Analyzing and Comparing’ with Mahabharata War as in illustration.

Since Shri Phadnis rejects my conclusion of Bhishma on bed of arrows for >92 days (98 days for year 5561 BCE),onus is on him to provide alternate explanation for 21 specific references of Bhishma Nirvana.

My write up on leap years, Julian and Gregorian calenders had nothing to do with comments or arguments of Shri Prabhakar Phadnis.  It had everything to do with work of Dr. Vartak and I was showing that even without realizing, Dr. Vartak had come close to the solution of >92 (or 98 days for 5561 BCE) days for Bhishma Nirvana.  However, his (Vartak) false assertion for day of Winter solstice (i.e. claim for 22 December 5561 BCE as the day of winter solstice) prevented him from recognizing/reaching the correct solution.

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