Yoga Principles Underlying Indian Astronomy

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Yoga Principles Underlying Indian Astronomy K. Chandra Hari⊥ 1. Introduction Indian Astronomy had its genesis and evolution in two stages that have come to be known as Ved nga Jyotisa1 and Siddh nta Jyotisa2. Early observational astronomy that we find reflected in the Vedic hymns generally dated to 1500 BC based on the Naksatra Cakra or lunar mansions evolved into an ecliptic based mathematical astronomy over a period of one millennium and this development in later years blossomed to form the Siddh ntic astronomy which we find completely developed around 500 AD in the works like Pañcasiddh ntik , S ryasiddh nta and ryabhat ya3. Mathematical and geometrical conceptualization underlying these works have been under study since 19th century and to a great extent we have succeeded in understanding the ancient thinking underlying such formulations. But still a few cannons of the Siddh ntic works stand apart in our minds as strange, defying our capacity to understand the rationale completely. Two such important formulations are: 1. Conception of an extra-long sidereal year of 365.25875 days and accordingly a sidereal or anomalistic conception of solar movement and zodiac.4 2. The above sidereal conception is strangely associated with the contradictory notions of a tropical or seasonal zodiac, as we find in Pañcasiddh ntik and S ryasiddh nta5: (a) Pañcasiddh ntik

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(b) S ryasiddh nta – .10) Astronomy of both the treatises belie the above statements because of the explicit contradictions between the year-length and the tropical zodiac reflected in the above verses. Astronomers who created the treatises could have been well aware of the difference between the sidereal and tropical zodiacs by observation of the daylight variation relative to lunar months tied to the fixed stars. For example, identification of the equinoxes and solstices in terms of varying zodiacal degrees well attested in Babylonian astronomy. S ryasiddh nta (12.54_55) gives a detailed exposition of the variation of daylight in terms of the solar sojourn in the north and south hemisphere:6

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“In the half of Gods beginning with Aries, there is an increasing excess of daylight to the north and decrease of night. The opposite happens with the half of Asuras. In the half beginning with Libra, the day and nights increase and decrease in the opposite manner to the above. As said earlier, the above variation can be ascertained based on location of the place and declination of sun”

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2 We may note here the observations of Rev. E. Burgess7 in respect of the treatment of this topic in S ryasiddh nta – “This detailed exposition of the varying relations of day and night in different parts of the globe is quite creditable to the ingenuity and the distinctness of apprehension of those by whom it was drawn out. It is for the most part so clearly expressed as to need no additional explanation” Further, in explaining the defect of Romaka siddh nta, Var hamihira has said in Pañcasiddh ntik that – 8

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“This work had deviated from the tradition and its fall is not that far. In 6855 of its years, the sun and moon computed of the ahargana shall reveal its defect by placing the full moon of Caitra on the naksatra of navam ” Detailed comments on these verses are available in Pañcasiddh ntik critically edited with translation by TSK Sastry and KV Sarma. It is amply clear that the siddh ntic astronomers of the period 200 – 500 AD were well aware of the implications of year length vis-à-vis ahargana on the computation of longitudes. How could then such explicit references that mistake the “anomalistic” zodiac to be tropical enter in to the treatises on siddh ntic astronomy? 2. Elements of Yoga (/Tantra) in Indian Astronomy A plausible explanation for the above said peculiar contradiction in Indian astronomy can be traced to the incorporation or mutual exchange of ideas between a growing science of astronomy and the occult astronomical speculations of the different schools of Yoga – all of which formed a single class of wisdom denoted by the generic name Tantra. When we look for similar conceptions prevailing in Yoga and ancient astronomy, which in India received the name Jyotih stra, it can be found that – 1. Tantra postulated a symbolic correspondence between Pind nd and Brahm nda and a midway abstraction of both centered upon the luni-solar orbits formed the basic construct of theorization or modeling in both Jyotisa and Tantra. Mah k la Tantra (I.3) describes the macrocosm embedded in microcosm in the following verses - 9

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“In the lotus of Brahma, on earth are the humans who in themselves are Universes which hold the 14 worlds – the seven upper ones and seven netherworlds. Devi, every body is a Universe – no doubt” 2. Physical basis that guided the modeling was the effect or impetus felt of primarily eclipses and secondarily the new moon and full moon on the Yoga akti, Kundalin , which Avlon called as the serpent power.

3 3. Also, it can be understood from the Tantra literature that the ‘Pr n y ma’ or breathing exercise of the Yogis had to be in correlation with the luni-solar phenomena (including the rotation of earth) and prescribed rules existed for the purpose. 4. Much of T ntrik anatomy is regarded as speculations but given the evidence of yogasiddhi (extraordinary abilities achieved through Yoga), we need to give t ntrik anatomy as a modeling of the various bodily forces activated as a result of Yoga. To explain the matter further – (a) Pr na and Ap na of Tantra is the bipolar kinetic form of energy operating in a human body having a symbolic resemblance to Sun and Moon because of say some reasons which are yet to be explored or ascertained. (b) Philosophical speculations, which probably had their origin in Yoga, consider sun as the symbol of tma and Moon as Mind and this conception had its genesis in the influence of new moon and full moon on yogas dhan . (c) Influence of eclipses guided the discovery of the Nodes of Moon – the serpent of time – the north node or R hu became the symbol of birth and ikhi became the symbol of death/liberation/mukti while the luni-solar phenomena symbolized man’s spiritual pursuits. Matrk bheda Tantra explains the significance of R hu and ikhi in the following dialogue between iva and akti who are representations of Sun and Moon:10

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“Everywhere R hu is famous as Cand la, O’ Great Lord. How then his conjunction with Sun leads to auspicious times? Same with the Moon as well; please elaborate this aspect first and the rest later”

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4 Last verses are allegorical and has hidden meanings1. But it’s undoubtedly sure that the eclipse times were in use in the realization of Yoga akti and thus astronomical development received great sponsoring in ancient societies. (d) Human body is described in Tantra with astronomical terminology – as for example, in P rn nanda’s r tattvacint mani, we can find: 11

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On the periphery of Meru at the left and right are the two veins, a i and Mihira (moon & sun). In the middle is placed Susumna possessed of the three qualities and the of form of moon, sun and ' agni'- extending from the middle of Kanda to the Head like a string of pomegranate flowers - holds inside the shining Vajra-n d from the genitals to the head Here the vertebral column is equated with Meru, the axis of earth and the lunar and solar orbits have been made equivalent to the two n d s Id and Pi gal which respectively carry the pr na and ap na. Above the Meru is Dhruva and as equivalent Tantra defines Dv da nta above the sphere of Moon and its orifice – the sahasr ra or brain. (e) Evolution of the celestial sphere and earth is described in terms of the Pañcabh tas in Pañcasiddh ntik – 12

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In the stellar cage constituted of the five great elements, earth stands like iron supported by magnetic force. In more figurative language but essentially the same s gkhy concept of origin of the universe can be seen in S ryasiddh nta too from verses XII.12 - 23. Verse 23 speaks about the origin of the five elements -

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(f) It is said in the gamas that the various calendar events relating to macrocosm as given below correspond to various yogic experiences:13

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R hu (ascending node of Moon) is popular as of mean caste but then how is it that its contact with Sun and Moon is considered as auspicious times (for t ntrik worship/ practice) – O’ Lord, please clear this doubt before deliberating on other aspects. O’ Dev , eclipses are highly auspicious – eclipses are of three kinds: of the Moon, Sun and the Fire. On the forehead eye of the t ntrik resides the Fire, in the left eye Moon and the Sun in the right eye. Eclipse induces the play of ambhu and Devi in the t ntrik and iva unites with akti – the three eyes left, right and the forehead ones respectively responds to the the three occult powers of the t ntrik represented by the Sun, Moon and the invisible Fire. R hu is well known as iva and the epitome of the three gunas and eclipses mean the togetherness of iva and akti in ecstacy.

5 “Pr na has ten manifestations in the body that correlates to the 10 external astronomical occurrences samkr nti, visu (equinoxes), day, night, winter & summer solstices, intercalary months tithis reckoned and un-reckoned….Breath through Id on the left is Uttar yana and through Pi gala is Daksin yana – through both Id & Pi gal or Susumn is Visu…retention of breath at An hata is the eclipse of moon while that 12 digits above the crest is solar eclipse…” Roughly this is the meaning of the verses. It can be certain that the verses have its genesis from the effects of these astronomical occurrences over the Yogic body. For example the time of eclipses may be the best occasion for practicing Kumbaka, day for controlling pr na and night for ap na. We see in the above the existence of a bio-cosmic time, celestial rhythms influencing the human body in a special way, a specific geometry to the circannual rhythm – the symbolic equivalence of the microcosm with macrocosm in a demonstrable way. (g) We can find a mention of the link between time and Yoga in K lam dhava by Vidy rany where it is said that -14

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“It is said in Yoga stra that the Yogis attain the knowledge of past and future through such practices as dh ran , dhy na and sam dhi…” (h) In terms of the role of time in Jyotih

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“Time as God - as the cause of manifestation and dissolution of the world - gets expressed in Jyotisa in terms of the naksatras and grahas” (i) Above aspects which attests the preoccupation of Indian minds with the mystery of time and the efforts to utilize and comprehend time through Yoga led to the formulation of the life cycle or sams racakra as R hu- ikhi Cakra and an early epoch of formulation had the new moon coinciding with M l (λ-Scorpii) – the role of which has undergone detailed exposition in some of the earlier papers (I have tried to place my view without entering into any controversy on chronology). In other words the impact of celestial rhythms over a yogic body suggested a specific geometry to the circannual rhythms – i.e., it suggested a specific sidereal luni-solar calendar having the star Mûla (λ-Scorpii) as reference. T ntric sidereal zodiac had its signs relative to this stellar reference that became famous as Mûladharam (Mûla, the fiducial) and on the Yogic body it marked the position of genitals and bottom of the cerebro-spinal axis. In legends this supreme secret got personified as Mahakala or Great Time and it got scripted into ancient traditions as genital worship of time. When ever the solar transit over Mûla coincided with the eclipses such epochs had greater significance to the t ntrik cults and this is reflected in the personification of the lunar nodes as the serpent of time adorned by Mah k la, a cryptic synonym of Mûla star. 3. Cultural Evidence for M l dhara Cakra India today has a way of life carrying the signatures of the old Ages where Tantra or Saiv gama had its sway over the society and most of the ancient Indian sciences had their origin in the t ntric

6 paradigm of life. One of the hallmarks of this ancient civilization as can be gleaned from ancient literature that have survived the onslaught of time had been an obsession with time as to worship it as a Great God – Mah k la of the ancient Tantra, as mentioned above a personification of the stellar reference (Star M la) of the computation of time vis-à-vis the marker of the New Year. According to the modern Christian calendar Sun transits over this point around 16th of December which is nearly 43 solar days before the D pavali celebrations of 2002 and this difference is a consequence of the loss of the true rationale of the festival as well as the luni-solar calendar. D p vali originally had its rationale from the new moon and the first tithi of the bright half that coincided with the solar transit over M la, which marked the New Year epoch of the worshippers of Lord Siva and sidereal luni-solar calendar. End of the year on K rttika Krishna 30 and New Year of M rgas rsha sukla-pratipada marked the Solar transit over the M l dh ra of K lapurusha – the seat of the occult power “Jyoti” (light) or “Mah kundalini” of the Universe. It is this basic astro-t ntrik rationale that led to the celebration of the New Year by lighting lamps. 00 sura arose out of the identification of the K rttika Krishna The D p vli legends such as that of Narak 30 with M la star as lord of death Yama or Narak sura meaning the Asura of the netherworld where Yama is seated - identity of Narakasura as the son of Earth point towards a distant epoch of 4137 BC when the equator was coinciding with M la. Skandapur na prescribes lighting of lamps for the dogs of Yama on K rttika krsna (14) and such customs have meaning only with a t ntrik origin od D p vali. The following Vedic hymns renders evidence in support of the above interpretation of D p vali.

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From the above discussion it is apparent that the sidereal zodiac was conceived in pursuance of the Yogic feel of the geometry of circannual rhythms of luni-solar phenomena including the eclipses and this discovery lies at the bottom of the doctrines of Saiv gama as is evident from the following cultural remnants. 1. Siva or Time personified receives the appellation Gang dhara and this is a pointer towards the year beginning or year marker situated at the point where Ak sagang cuts the ecliptic. 2. While doing pradaksina in a Siva temple there is injunction against the crossing of Ganga, which is at 2/3rds of the periphery. 3. Over the zodiac M la marked the expiry of life – death – a reflection of the year ending. 4. “Jyoti” of Jyotihs stra is in fact the flame of Kundalin – Jyotih in terms of celestial lights and their rhythms

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5. 2400 and the M la star also signify the abode of all spirituality and the source of Kundalini – Man’s transcendence of disease and death as Yogi, Pasupati, Mrtyunjaya. 6. Evidences supporting the antiquity of the worship of M la star as Siva include the worship of time as genitals and astronomical interpretation of Sivas iconography that survived the eons of time. •

It is worth noting that at Pr g- Jyotishpura or K m khya – in the city of Narak sura – Devi is worshipped as genitals installed on the banks of Ak sa Ganga.

7 • In the nava-graha temple at K m khy , all the planets are worshipped as Li ga. • As is the case with the Navagraha worship of Pragjyotishapura, in K lahasti the serpent of time R hu or the R hu-Sikhi Chakra is worshipped as Linga. • In the nava-graha temples of the Karaikal – Kumbakonam area too Li ga is the prime deity along with the graha concerned. All these are remnants of the t ntrik tradition, which sponsored Yoga, and the development of various other sciences like linguistics, N tya, Sang tam etc whose genesis is attributed to iva, the Yogi and Guru par excellence of the Indian tradition. 4. Interrelationship of Yoga and Jyotih

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(a) Yoga basis of the Indian Zodiac In India Zodiac (mathematical abstraction of the ecliptic as a circle of 3600 and 21600’) is known by different names as K lacakra, R icakra, Jyoti cakra etc and explanations are available for each name. Looking at the astronomical works, we can see in S ryasiddh nta:16

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“Time is the destroyer of the worlds; another is the computed intervals. The latter is gross and minute or conceivable and inconceivable. Time in units of pr na is real and experienced and those like truti are imaginary. Six pr nas make a vin d , sixty of which is a n d “ Here we see the most fundamental Hindu conceptions of Time based on the duration of breath viz., Pr na during which the earth/celestial sphere was imagined to revolve through one minute of arc and thus the wheel of time was abstracted into 21600 minutes of arc or Pr na. It is said in G tik 6 of ryabhat ya too - E : , + i.e., the earth rotates one minute of arc in one breath of a man, of course of a Yogi. Pauli a siddh nta too aired the same notion as is evident from Alberuni17. It is apparent from the above that we have the conception of a human being of 21600 Pr na a day or 360 Pr na in 1N d or 900 Pr na in one hour – a being in tune with the sidereal rotation of earth. From sunrise to sunrise, Hindus observed the day and breath exercise or ‘pr n y ma’ had been a routine matter of the lives of ancient people as may be understood from the ancient literature. To further understand the interrelationship as well as mutual sharing of conceptions, we need to have a peep into some works on Yoga that deal with the breathing patterns. ivasvarodaya18 is perhaps the only work that is available now in print and in that we find: 1. Breaths move in the fashion of ‘Hamsa’ (Hathayogaprad pik -verse 1.10)

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‘Ha’k ra is famous as Sun and ‘Sa’k ra is Moon. Hak ra is exhalation and Sak ra is inhalation and thus the breathing is famous as Hamsa. All human beings chant the & ' 0 mantra 21600 times a day and it is this phenomenon that inspired the T ntriks to divide the path of Sun and Moon into 21600 kal s. It cannot be otherwise -the design that made on the sky had as its basis an earthly experience. 2. It’s well known that the Hamsa stride over the n dis Id (Moon) and Pi gal (Sun) about which we can find in ivasvarodaya:19

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Id and Pi gal also are known as Candra and S rya n dis and the same is described as aligned along the route of Pr na. 3. In verses 48 – 52 we can find explanation as to ‘Sa’ being breathing-in and akti and ‘Ha’ means breathing-out and iva respectively controlled by Moon and Sun. An explicit correlation between the pattern of breathing and the Sun and Moon? We need to look further into the work. 4. In verse 62, it’s said:20

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“On the first day of the bright fortnight Id is more active while for the first day of the dark fortnight, the Pi gal is more active. They remain powerful as described especially for the first three days of each fortnight” 5. In the 63rd verse the daily breathing pattern of the fortnights are described as:

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9 control over the process and the desired pattern – one who has control over the two n dis Id and Pi gal is a Yogi. We can also see the unit of Hor or Hour here – 2.5n d s – the alternate intervals of sun and moon over day and night. K lahor s too derive its existence from the same and is the basis of weekdays. The zodiac divisions of the name ‘Hor ’ – half of each sign owned by sun and moon – is an adaptation of the above said pattern of n d s. 6. The interrelationship of the breaths and the external luni-solar cycles is clearly stated in verses 67- 68 as:

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“The sun is in control of the s rya-svara and moon is linked to the Candra-svara. One who knows the maintenance of this rhythm can conquer the world in no time. Rising of Sun in Candra-svara and setting in S rya-svara keeps one in the best of qualities and the opposite is to be avoided” 7. Rationale of the weekdays is explained as:

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“On the days of Moon, Jupiter, Mercury and Venus, especially in the bright fortnight and on the days of Sun, Mars and Saturn especially on the dark fortnight, the left and right n d are auspicious for undertaking all works” 8. Year beginning and the solstices

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“On the morning of Caitra ukla-pratipada and the Daksin yana and Uttar yana, the adept Yogi must observe the flow of pañcabh tas to understand the nature of time ahead” We thus find a description of the various elements of the luni-solar calendar in relation to the breathing phenomenon of the human body. Extreme importance attached to astronomy in the ancient civilizations and Hindu way of life now allows a better comprehension. Id , Pi gal and Susumn were known all through out the ancient world as is evident from the following: 9. Greek Legend of Aesculapius

10 Aesculapius was the son of Apollo, the God of prophecy and healing -the equivalent of the Siva of Hindus. Aesculapius was tutored in medicine by Centaur (Chiron - the Sagittarius $ ) and became very proficient and got killed by Jupiter on the request of Hades (Yama) who feared that Aesculapius would make all immortal. Winged staff and the serpent was obviously the symbol of such healers who had the t ntrik power with them. A single serpent represented the Agnin d (Susumn ) or Kundalin while two intertwined were Id and Pi gal - there' s no conflict as some people tries to make out that the staff of Aesculapius had only one serpent. He chose to represent as his symbol the Susumn or the active Kundalin FG -or , 8 - instead of the two n d s QFG h$noIJ of Caduceus. Winged Staff as the symbol of healing and the association of Sagittarius with the God of healing reminds us of -who brought forth immortality c from the the Hindu conception of Dhanvantar * Milky Way c 2 . The inter-relationship of Tantra & Jyotisa is thus apparent even in the Greek legends. 5. Yoga Basis of M l dh ra at 2400 Only Yoga stra is able to explain the rationale of a sidereal fixed zodiac and its reference point at 2400. Basic axioms of Yoga relevant to the context are: 1. Yoga ikhopanisad describes the human body or the Pind nda as iv layam or the Temple of iva and identifies the seat of divinity as M l dh ram in verses 1.138 & 5:521 -

0 a , ? ,; " %! A3 !bc 1 ? _E# “In the J var pam or J vapurusa, the abode of iva is the triangular shaped M l dh ram placed between the anus and the genitals” 2. Uttarag t 22 says > 5 D FG&' T and presents a description of the body in terms of various geographical locations. It places the seven P t las below M l dh ram and the seven upper worlds above. J va is said to be in the form of a coiled serpent like earth’s equator around the genitals, which mark the earth. Tantra terminology takes La ka as M l dh ram where Kundalin , the consort of iva resides. K m khy giri is genitals while V ran s (between the eyebrows Varuna and As ) and Kuruksetram represents the bhr cakra –

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– it is apparent that the places were named after the development of Tantra – and these place names and the great rivers Ga g , Yamun and Sarasvat named after the n d s Id , Pi gal , Susumn are a pointer towards the great antiquity of T ntrik conceptions. In this context, it is interesting to note the following comments of Avlon: "The three are also known as Ga g , Yamun and Sarasvat after the names of the three sacred rivers of India. The M l dh ra is the meeting place of the three "rivers" and hence is called Yukta-triven ZB -" Avlon certainly had oversight - the n d s were not at all named after the rivers and on the contrary the rivers and places of India were named after the tantrik conceptions as is evident from the missing Triven of Prayag. We have become foolish enough to look for

11 Triven and the ' underground'Sarasvati at Prayag (Allahabad) as we have forgotten the t ntrik origin of the way of life. Related to Ga g and Yamun is the matsya - one of the five ' ma' k ras of Tantra. The two fishes of Ga g and Yamun biting each other' s tails represent the breathing process and is the symbolism of M na r i or zodiacal sign Pisces. Original Triven s are at M l dh ram and jñ cakra (Yukta and Mukta) and are the confluence of the three N d s said above. Further, Avlon has quoted Y mala important n d s:23

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"On its (i.e. Meru' s) left and right are Id and Pi gal . These two go straight up, alternating from left to right and right to left and having thus gone round all the Lotuses, these auspicious ones proceed to the nostrils" These sun and moon n d s thus form along with the Agni n d and jñ cakra form the Caduceus of Mercury - the prehistoric symbol of immortality. According to Greeks, the Caduceus is the magic staff of Hermes with which he tranquilized two warring serpents that got entwined on his staff forming what is called the caduceus, a symbol of opposing forces held in balance. It is used as a symbol of healing since prehistoric times and represents the polarity of the Universe and the union of opposites as in the case of the inhaling and exhaling currents of breath. 3. Pr n y ma is a popular breathing exercise involving exhalation, inhalation and retention of breath.

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“By Pr n y ma is meant the equilibrium of Pr na and Ap na achieved through breath control via exhalation, inhalation and holding of the breath” In G t we can find:24

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“Adepts in Pr n y ma, a few sacrifice Pr na in Ap na and others Ap na in Pr na for regulating Pr na and Ap na” The need for regulating Pr na and Ap na is evident in:

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“Mind and the V yus (most importantly Pr na and Ap na) are analogous to a mix of milk and water in flow – wherever the V yu is mind attends to it and where the mind is V yu will be there” Also we can find in Yoga ikhopanisad 1.59 - 60 & 1.56 that the control of the mind is possible only through the control of pr na and pr na is controlled by equalizing the polarity of sun and moon existing in the body. 25

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It is apparent from the above that the aim of Yoga was mind control that was possible only through the control of Pr na with help of various practices like M l bandha. 4. M labandha26

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“There is no doubt that by practicing M labandha, Pr na/Ap na and N da/Bindu get united and Yogasiddhi is attained”

1g +0 13 IJ Q d 5 h# 0 51 ; ! < ; ! # “Pressing the perineum/vagina with the heel and contracting the rectum, make Ap na rise upwards in successive steps” 5. Kundalin and Kula-devat The influence of Yoga/Tantra on the Indian tradition is evident from the analogy between Kundalin and Kuladevat – M l dh ram represented the Kulam, the abode of the Yogis.

, +; ! + ! +,&' 0 0 F IJ " _/ IJ 3 " ! 1 ;0 " IJ , 3/? => ; !Ri A $3 Aj ; ,; !# 3 _+L 0 !: “Near to the Svayambh li ga is the golden region called Kula where Dviranda and Dev D kin are found. At the center of that lotus is the Yoni where Kundalin resides and above which circles the lustrous K mab jam. The wise who always contemplates on this M l dh ra obtains D rdur siddhi (frog jump) and further…”

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“There (at the M l dh ram) is Kundalin , the supreme deity of a being, coiled three and a half rounds situated at the mouth of susumn . She is creation in form and always creative, she is the deity of speech who is beyond speech and greeted by other Gods”. 6. Extent of Yogan d s

5 => ; ![ , , )* k MN )* 5/ " , !! /? “Above this ( jñ cakra) at the base of the palate is the 1000-petalled lotus which holds the root of the Susumn and the orifice”

13

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“From the base of the palate to M l dh ra and the genitals extends Susumn downwards and all N d s stands linked to it. These N d s are the source of “tattvas” and leads one to the path of Brahm ” In these verses we find the significance of M l dh ram beyond any doubt and also the extent of the N d system that enabled man to become god through the path of Yoga. Jyotisa served to provide the time indications that achieved synchronicity of the microcosm with macrocosm – the geometry of the bio-cosmic energy field and use of time element to tap it. All these descriptions of t ntrik anatomy, point towards the importance M l dh ram had in the practice and realization of Yoga akti. It is quite likely that with the not only the terminology is synonymous between Yoga and Jyotisa [‘s rya, candra, n d , yoga, bhukti, bhoga, k la, preceptors iva and akti, Jyoti, Kundalin , J va, bhuja, bhuja ga (R hu& ikhi)] but also the conceptions do share a parallelism and correlation. When we look into the efforts to conceive time in terms of astronomy and mathematics (Ganita), we find (quoted in K lam dhava of Vidy ranya) –

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+28 29

“Brahma created the whole world and the year on the first day of Caitra and instituted the calendar with the conception of graha, n ga, rt , m sa, samvatsara and the lord of samvatsara” In the above two references we meet with the conception of calendar years beginning with Caitraukla-1 and also the r i Mesa as is the prevalent Vedic tradition. As is well known, Vidy ranya ventured to establish ) with the aid of his wholesome knowledge arising from the 18 Vidyas and 14 stras. But his dissertation is silent about the rationale with which the year beginning is fixed or in other words the co-ordinate geometry and spatial orientation. We can see this issue getting discussed in Da dhy y 2* -30 almost thousand years ago - much before Vidy ranya. • •

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How could ' Time'- an abstraction having neither a conceivable beginning nor a foreseeable end, which appears to be an incessant flow beyond the grasp of anyone be credited with a shape as "wheel of time'(K lacakra or R icakra) of geometrical and spatial manifestation over the ecliptic or appearance of r is and naksatras? How does the formless Time is credited with a form? Or how does the incomprehensible Time can be conceptualized or modeled? How the formless Time has been credited with a limb structure of

14 the spatial r scientific: •

is formed within the twenty-seven naksatras? Bhattatiri' s answer was certainly

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- "K lacakra is a modeling of time for predictive purpose…."28

But how and on what basis was this model created/conceptualization made? The ecliptic is a circle and scientifically speaking, on a circle every point is on a par with the other to be considered as the zero point. Under such a situation what is the rationale of the choice of the zero point? As we have already explained above, only Yoga stra answers this intricacy of Indian astronomy by the t ntrik conception of zodiac as M l dh ra R hu- ikhi Cakra. 6. K lapurusa Engaged in Pr n y ma (Yoga) – Sidereal Zodiac The parallelism and correlations between Yoga and Jyotih stra had as its basis the symbolic equivalence of J vapurusa (Yogi) and K l purusa (zodiacal man). Pr n y ma, the yogic inhalation and exhalation described in terms of the zodiac got ascribed to the Cosmic Man as well. As described in Svacchandatantra, the cosmic anatomy of the Yogi is –

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“From the heart to the beginning point of breath are placed the six r a gulas” In terms of these r

is over an extent of six

is the breathing is described as - 32

R' 0. 0 56 6 0. +FG yz o *0 Z , 0 5 $ + {f *E7yz o | - 0 5 $ + * 1 )u | /.0 5 # + 0 0 56 yz o FG &' +L 0 56 34 )0 6 0. + 0 % $ 8 $%&' 0 + FG # yz o 0 8 0 56 . $ + 2ZH * 0 56 m. 0 + N0 , . 0 5+ ) B &'-0( m 8+ “Exhalation originates with the transit of pr na into Makara (Capricorn) at the heart-lotus and after covering six a gulas, the pr na transits to Kumbha (Aquarius). On the neck after two a gulas the transit to M na (Pisces) takes place and Mesa is the six a gulas from the eyebrows to the tip of the nose. Six succeeding a gulas is Vrsa and at twelve a gulas from the nose-tip is the transit of pr na into Karka (Cancer) – the samkr nti that marks the end of Uttar yana and beginning of Daksin yana” In an analogous manner, the inhalation is described which constitutes Daksin yana. In terms of time each exhalation-inhalation is a year and a day is thus 21600 years for the Yogi. It is in this process of breath that the Visuva is permanently at Mes di and Tul di with the solstices at Makara and Kataka always. In AD 232 when the tropical and sidereal zodiac coincided, this was true for the external zodiac too but with the passage of time the macrocosmic zodiac of siddh ntic astronomy failed to be in conformity with the zodiac of microcosm due to precession. Measure of Time in Yoga

15 Much of the confusion in Indian chronology is due to a mix up of the different notions of time that existed in antiquity. What are M nusa and Daiva is well known through pur nic chronology: 1 Divine year = 360 human years This in fact has no source other than the superficial chronology available in Pur nas. On the contrary, the works on Tantra defines the ntara and B hya time scales as:

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Adhy tma 60 years = B hya 1 day or 10 revolution of sun Adhy tma 21600 years = B hya1 year or 3600 of sun Same up scaling is applied to get the relation 21600 B hya years = 1 Year of K lapurusa. What is being shown as the divine year has no gama authority as in the case of latter and is only a convenient explanation for the large periods used in Siddh ntic astronomical derivation of mean longitudes. Cardinal importance of the above concept in the Indian antiquity may be understood from the extreme significance attached to the observance of Makarasamkr nti, all over India. Further, in south India, the full moon accompanying or coinciding this transit is celebrated as the birthday of K rttikeya - the preceptor of Yoga and Jyotisa. Makara or Hrdpadmam is regarded as the seat of R hu and Dv da ntam is the seat of ikhi - pr na moves in between birth and liberation – and thus the Uttar yana belonged to humans and Daksin yana to Pitrs. Karkka am v sya is the most sought after time to give oblations for Pitrs and also for occult practices stipulated in Tantras. Iconography of K rttikeya depicts him riding over ikhi (Peacock) who is devouring the snake (k lasarpa = R hu- ikhi Cakra) or time and the Saiv gama works in Tamil credit him the seat in M l dh ram. Most of the T ntrik deities have their seats on hilltops as the hilltops represented the cerebrospinal axis or Meru. 7. Evidence of Siddh ntic Computational Elements Computational instrument of Siddh ntas was a model of time consisting of the Yugas. Basic unit of this model was the 21600 years – a concept borrowed from Yoga astra as explained above. K lapurusa of the Siddh ntas had a day of 21600 years as each year was an exhalation-inhalation sequence beginning with Makara-samkr nti. It’s this synonymy with breath that made the samkr ntis sacred occasions and the frame of observance was sidereal zodiac of Siddh ntas – with tropical zodiac synonymy as above was impossible with 21600 years. Extra-long year was a necessity to incorporate a full rotation of seasonal cycle in 21600 years or a day of K lapurusa. What is said above can be established astronomically using the siddh ntic length of year that is almost anomalistic. Simple arithmetic tells us that – 21600 siddh ntic years of 365.25875 = 21601 tropical years of 365.242 days i.e. 21600 siddh nta years = 21601 seasonal years (cycles of seasons) It is therefore evident that the basis of Siddh ntic astronomy was a precession cycle of 21600 years over an anomalistic zodiac requiring annual precession correction of the order of 9 seconds of arc in a year. This leads to 30 revolutions of the stellar cage in a caturyuga of 432,000,0 years, the same as that we find mentioned in S ryasiddh nta:

16

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(S ryasiddh nta: ΙΙΙ.9)34

“Wheel of stars make 30 revolutions to the east in a Yuga (of 432,000,0 years)” In fact with the year length exceeding the true sidereal value, the initial point advanced towards east by nine seconds of arc in a year and this became 540 in 21600 years and 30 revolutions in 432,000.0 years. loka means 30 revolutions of the initial point eastward very clearly but as the basis of such an interpretation could not be understood, a number of misinterpretations were invented to suit the known phenomena. Parame var c rya has discussed the verse with his interpretation aimed to suit the precession phenomenon as known to him. S ryasiddh nta attests this fact when we note that – 1. Mean sun of Kaliyug di (17/18 February 3102 BC) was nearly 3010 2. Precession arc between the tropical and the siddh ntic zodiac was nearly 500 in 3600 years 3. For the year length of S ryasiddh nta, the forward movement of the zero point in 3600 years was nearly 90 as mentioned above. 4. Above factors decided the zero in AD 500 as 301+50+9 = 360 (coinciding the zero point) 5. Precession correction to the zero point was negligible as long as the sidereal zodiac of fixed zero was in use in siddh ntic astronomy. 6. Above (5) underwent drastic change with the adoption of vernal equinox as a reference point – annual correction required increased to nearly fifty seconds (50”) from (-)9 seconds – necessitated a change of one minute or 60” in siddh ntic computations. 7. We can see the above confusion – ambiguity in respect of ayan m a – in the siddh ntas of the period since ryabhata and Var hamihira to the times of Mañjula across the period of Bh skara -Ι and Haridatta. ryabhata is silent – Mihira speaks of precession in Pañcasiddh ntik but he is silent about ayan m a – Bh skara is silent and only Mañjula had the conviction to redefine the value as nearly one minute of arc with reference to vernal equinox. 8. In AD 500, the Siddh nta Sun and Equinox coincided at 00. S ryasiddh nta computations imagine zero at Kaliyug di based on the 54-degree progression of zero point in 21600 years or 9 degree in 3600 years. Going back by 3600 years, in 3102 BC epoch we can see Sun at 3600–90 = 3510, 590 west of the Yug di equinox. No other precession cycle bridges the computation across 3600 years so well. Further, we may note that the smallest Yuga is the minimum period in which the zero point progresses eastward over complete revolutions. 540 in 21600 years means 3600 in 6.666 days of K lapurusa. To avoid the fraction of day in a Yuga, the Kaliyuga was defined as 3 times 6.666 or 20 days = 432000 years = 3 revolutions of the zero eastward. This meant 30 revolutions or 200 days of K lapurusa constituted a mah yuga. Multiples of the basic unit of 21600 was used conveniently in deriving the mean longitudes by framing up the concept of Yugas. Above discussion, satisfactorily answers the conceptual basis of the Siddh ntic sidereal zodiac of India and the ancient zodiac prevalent in Babylon. Computation was relative to sun and was based on synodic periods. Model conceived the precession cycle as 21600 years, each year representing a breath of the cosmic Man and the seasonal cycle a day which in demanded an extra-long sidereal year to meet the condition 21600 siddh ntic year = 21601 tropical years. Siddh ntic treatises and their zodiac cannot be fully understood without this basic conception.

17 8. Conclusions Attempt has been to present the interrelationship between the two ancient Indian sciences Yoga and Jyotisa that had its genesis in antiquity. Yoga is concerned with the occult power referred to as Kundalin while Jyotih stra use the same term to describe the mathematical picture of heavens at a moment. A comparison of the processes involved and theoretical conceptions also suggests a parallelism and correlation between the two in view of the principle of symbolic equivalence between microcosm and macrocosm (abstracted as the Yogi and the K lapurusa). It has been shown that – 1. The mathematical conception of the Zodiac was in tune with geometry of luni-solar rhythm that kindled and supported the power emerging in Yoga viz., Kundalin . 2. Division of the ecliptic circle in to 21600 minutes of arc meet with a correspondence with the number of pr na or breaths of a Yogi as per Yoga stra. 3. Choice of the fiducial point at 2400 also arose out of the significance of the point in Yoga as M l dh ram, the source of Kundalin . 4. The interweaving conceptions of Yoga and Jyotih stra, of which we find ample reflections in our cultural matrix vis-à-vis observances like genital worship, celebrations of D p vali and Samkr ntis etc stand to establish that the ancient zodiac was M l dh ra R hu- ikhi Cakra. 5. Role of eclipses in the practices of Yoga may be identified as the stimulus that paved the way for the development of Jyotih stra. 9. End Notes 1

Holay, PV., Vedic Astronomy, Babasaheb Apte Smaraka Samiti, Nagpur, 1986. A paper that highlights the truth of Holay’s interpretation is appearing in IJHS, June 2004, INSA, New Delhi.

2

Siddh nta Jyotisa – features may be understood from works like (i) Pañcasiddh ntik , Ed. TS Kuppanna Sastry and KV Sarma, PPST Foundation, Adyar, Madras, 1993

(ii) S ryasiddh nta, edited with translation and notes by Rev. E. Burgess, Chowkhamba Sanskrit Bhavan, Varanasi, India, 1977. 3

4

ryabhat ya, edited with translation and notes by Shukla, KS and Sarma, KV, INSA, New Delhi, 1976 Chandra Hari, K., Intricacy of the Extra-long Siddh ntic Solar Year. IJHS, INSA, New Delhi-2,

Discussion on the extra-long year length of S ryasiddh nta can be found here.

5

S ryasiddh nta, edited by KS Shukla and Ram Ballabh, Department of Mathematics and Astronomy, Lucknow University, 1957.

6

Ibid., page. 119.

7

Burgess, 2 (ii) above, p. 291

8

Pañcasiddh ntik 2 (i) above, p. 71-72

9

Mah k la Tantra (I.3), gama Prakashan, Ahmedabad. p.2

10

Matrk bheda Tantra, Bharatiya Vidya Prakashan, Delhi. p.23

11

P rn nanda, r tattvacint mani, Motilal Banarssidas, reprint, 1994, Delhi, p. 182

18

12

Pañcasiddh ntik 2 (i) above, p.248

13

r rad tri ati k lottar gama: 11:3-9 (Secondary source quotes without details of publication of the work)

14

Vidyaranya, K lamadhava, Chowkhamba Sanskrit Bhavan, Varanasi, India, 1989, p.12

15

Ibid, p.22

16

S ryasiddh nta, edited by KS Shukla and Ram Ballabh, Department of Mathematics and Astronomy, Lucknow University, 1957, p.2

17

Ghayasuddin, Var hamihira, The Best Sanskrit Source of Al-Biruni on Indian Jyotisa, IJHS 10(2), p.141

18

Svarodaya, Tantragranthamala No.1, Prachya Prakasan, Varanasi-2, 1997

19

Ibid, p.10, verses 38 – 41.

20

Ibid, p.15, verse 62

21

The Yoga Upanisads, Adyar Library and Research Centre, Madras, 1983, p.425 & 442

22

Uttarag t , with translation by Jn nananda Sarasvati, Anandakut ram, Kanyakumari.

23

Avlon, Arthur, Serpent Power, Ganesh & Co., Chennai

24

Bhagavad G ta, Yogada Satsang Society, Kolkatta, 2002, Vol.Ι, p.

25

The Yoga Upanisads, Adyar Library and Research Centre, Madras, 1983, p.402-403

26

Hathayoga Prad pik , Muktibodh nanda, Yoga Publications Trust, Munger, Bihar, 1993, p.340

27

P rn nanda, r tattvacint mani, Motilal Banarssidas, reprint, 1994, Delhi, p. 186

28

Vidyaranya, K lamadhava, Chowkhamba Sanskrit Bhavan, Varanasi, India, 1989, p.27

29

Ibid, p.28

30

Da dhy y , Commentary on Brhadjj taka, I.4 verse – “K l etc.

31

g ni var

gam nanamuro…”

r Svcchanda Tantra, Vol. ΙΙΙ, Samp rn nand Sanskrit University, Kasi, 1992, p.110.

32

Ibid. p.110-112

33

Ibid, p.101

34

S ryasiddh nta, as quoted in the History of Indian Astronomy -ΙΙ, SB Dikshit, Publication Division, GoI, Civil Lines, New Delhi. A variant of the above verse can be found in S ryasiddh nta, edited by KS Shukla and Ram Ballabh, Department of Mathematics and Astronomy, Lucknow University, 1957.

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