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Origin and Growth of Astronomy in India

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Origin and Growth of Astronomy in India Metadata of the chapter that will be visualized online Series Title Chapter Title The Origin and Growth of Astronomy, as Viewed from an Indian Context Chapter SubTitle Copyright Year 2011 Copyright Holder Springer Science+Business Media, LLC Corresponding Author Family Name Vahia Particle Given Name M. N. Suffix Division Organization Tata Institute of Fundamental Research Address Mumbai, India Email [email protected] Author Family Name Yadav Particle Given Name Nisha Suffix Division Organization Address Email Abstract We attempt to create a comprehensive model for the origin and growth of astronomy in a culture. We show that it primarily follows four distinct phases that we classify as the initial, settlement, civilization and technology-based phases. Using examples from the Indian prehistory and history we show that these phases mark distinct steps in the growth of astronomy in a culture. While the examples are taken from Indian culture, we suggest that it also should be possible to identify these phases in other cultures. Keywords (separated by Astronomy - Origin and growth - Phases - Indian astronomy - Cultures '-') The Origin and Growth of Astronomy, 1 as Viewed from an Indian Context 2 [AU1] M.N. Vahia and Nisha Yadav 3 Abstract We attempt to create a comprehensive model for the origin and growth of 4 astronomy in a culture. We show that it primarily follows four distinct phases that 5 we classify as the initial, settlement, civilization and technology-based phases. 6 Using examples from the Indian prehistory and history we show that these phases 7 mark distinct steps in the growth of astronomy in a culture. While the examples are 8 taken from Indian culture, we suggest that it also should be possible to identify these 9 phases in other cultures. 10 Keywords Astronomy • Origin and growth • Phases • Indian astronomy 11 • Cultures 12 1 Introduction 13 We are what we are because our ancestors were who they were. Their attitudes and 14 approach to problems relating to the existence and understanding of the Universe 15 shaped not only their present and future but deeply affected the course of history. Hence, 16 a study of our ancestors is a study about ourselves in the deepest sense of the word. 17 Normally such a study is done using archaeology. However, archaeology depends 18 essentially on human remains and residues of ancient life. These may contain some 19 well-preserved examples but largely they are the remains of routine life of ancient 20 people. Therefore they are more representative of their lifestyle and hence of the 21 technologicalUncorrected skills. They give few clues to their intellectual Proof growth and hence pro- 22 vide only a limited access to our past since many intellectual developments are not 23 directly related to technology. The purpose of developing a specific technology and 24 the solution they may have applied for a particular problem are profoundly interest- 25 ing in their own right but the intellectual needs that drove the development of ideas 26 M.N. Vahia (*) Tata Institute of Fundamental Research, Mumbai, India e-mail: [email protected] W. Orchiston et al. (eds.), Highlighting the History of Astronomy in the Asia-Pacific Region, Astrophysics and Space Science Proceedings, DOI 10.1007/978-1-4419-8161-5_5, © Springer Science+Business Media, LLC 2011 M.N. Vahia and N. Yadav 27 and technologies are also of great interest. One such purpose is astronomy, where 28 technology, mythology and science all merge. In the present paper, we attempt to 29 create a map of how astronomy evolves over time in any culture. For a general dis- 30 cussion on archaeoastronomy and enthnoastronomy see for example Baity (1973), 31 and for a broad summary of growth of astronomy in India see Kaye (1924). 32 2 Astronomy and Myths 33 Attempts made by humans in trying to understand the heavens are of profound 34 interest and importance. Astronomy is such a field, which at one level is highly utili- 35 tarian because of its ability to predict weather, and at another level is completely 36 abstract in that it relates to the place of humans in the vastness of the Universe. At 37 one level, rain, thunder, lightning and other extraordinary events provided a source 38 of life. At another level, the steady and unaffected movement of stars and the seren- 39 ity of heavens on a clear night must always have fascinated humans. Completely 40 arbitrary but spectacular events such as the appearance of comets and meteor show- 41 ers would have a profound impact on the human psyche. The study of astronomy 42 therefore must have attracted the attention of some of the best minds of that time. 43 It must have also profoundly affected the growth of mathematics as humans tried to 44 keep track of these complex, if subtle, movements of heavenly objects. 45 The only activity comparable to acquiring astronomical knowledge was the 46 search to understand the relevance of human life within the context of nature 47 through the creation of myths. These fantastic complex stories of events past or yet 48 to come helped place human existence in perspective and have been used since 49 time immemorial in a variety of ways, from consoling people upon the death of 50 their dear ones to explaining irrational events as activities of mighty beings and 51 hidden variables that were introduced by the gods. In most cases, these myths 52 begin to formalize and revolve around a common, if complex, theme of supernatu- 53 ral powers and their relation to humans.2 Religion, in many ways was a natural 54 evolutionary outcome of myths. Each enriched the other, both for their breadth of 55 reach and the profound philosophy and symbolism that they provided. Just as 56 astronomy fed mathematics, myths and religion fed literature, and the human intel- 57 lect grew to reach far beyond where it was initially was designed to go and achieved 58 what it wasUncorrected never meant to achieve. Proof 59 Yet, at a more profound level, these two pillars of human intellectual growth, 60 astronomy and mythology, are deeply connected. The life-giving ability of the sky, 61 through rain and the Sun, to invigorate and fertilize the Earth must have been 62 noticed very early in human history. Most religions therefore begin with the concepts [AU2] 1 Initially the word ‘astronomy’ was used to indicate all events or objects above the Earth. It is only with the development of ideas and observations that the distinction arose between Earth-related events in the atmosphere, like rain, and heavenly phenomena. Today the word astronomy is restricted to the latter objects and events. 2 For a general discussion on the history of myths see Armstrong (2005). The Origin and Growth of Astronomy, as Viewed from an Indian Context of Mother Earth and Father Sky, where rain from Father Sky invigorates and 63 impregnates Mother Earth with new life. From this start to making the heavens an 64 abode of the gods would seem a linear progression. 65 The purpose of myths is manifold. These include giving a sense of purpose to life 66 giving meaning to life’s irrational experiences such as birth and death, or speculat- 67 ing on rebirth or a higher existence, and so on. In the original form of Hinduism, for 68 example, the structure of the religion is that of a tripartite relation between gods, 69 humans and ancestors (Jamison and Witzel 1992), where each appeases the others 70 by giving boon depending upon their powers, and receives favors in turn. Myths 71 also give a sense of purpose to life, especially by providing heroes whose examples 72 can be emulated by others; they also provide a yardstick by which actions of others 73 can be measured. Lastly, in many ways myths hold out a promise of manipulating 74 gods who control the cosmos so that humans can live under favorable conditions. 75 Myths therefore offer a sense of connectivity between humans and the magnificence 76 of nature, and provide a sense of belonging and proportion against this vast expanse 77 of the Universe which can often disorient human life. Like all human concepts, 78 myths also change and evolve with time as societies become more sophisticated. 79 In various ways, many cultures have seen life’s dramas being played out in the 80 heavens and have assigned revered stories to the various imagined patterns seen in 81 the sky. Myths and astronomy therefore have a closer relationship than we normally 82 appreciate. 83 Through Mother Earth and Father Sky the myths and the sky are interrelated to 84 an extent that most profound beings and gods have corresponding stellar associa- 85 tions, while special gods drive the wheel of life: time, the winds, the rains, the Sun, 86 the stars and everything magnificent. Thus, in many ways the heavens control human 87 life, and some of the most creative human arts explore these inter-relations. In 88 Figure 1 we present an example of such an intermix of images and ideas. The rock 89 Uncorrected Proof Fig. 1 Rock painting from Onake Kindi hill, Chikka Rampur, Raichur District, Karnataka (image by Erwin Neumayar reproduced in Moorti 1994). The picture shows a complex representation of a human burial with the Sun, the Moon and other complex images. M.N. Vahia and N. Yadav 90 art shown in this figure is found in a cave on Onake Kindi hill in Karnataka. 91 Its complex imagery includes a human figure with burial item in the center, with 92 waves coming out on the one side.
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