Damodar Dharmananda Kosambi

D. D. Kosambi
Born 31 July 1907
Kosben, Portuguese India (present-day Goa, India)
Died 29 June 1966 (1966-06-30) (aged 58)
Pune, Maharashtra, India
Occupation Mathematician and Marxist historian
Relatives Dharmanand Kosambi (father)
Meera Kosambi (daughter)
Not to be confused with his father and Buddhist scholar Dharmananda Damodar Kosambi.

Damodar Dharmananda Kosambi (31 July 1907 – 29 June 1966) was an Indian mathematician, statistician, historian and polymath who contributed to genetics by introducing Kosambi's map function. He is well known for his work in numismatics and for compiling critical editions of ancient Sanskrit texts. His father, Dharmananda Damodar Kosambi, had studied ancient Indian texts with a particular emphasis on Buddhism and its literature in the Pali language. Damodar Kosambi emulated him by developing a keen interest in his country's ancient history. Kosambi was also a Marxist[1] historian specialising in ancient India who employed the historical materialist approach in his work. He is particularly known for his classic work An Introduction to the Study of Indian History. He is described as "the patriarch of the Marxist school of Indian historiography".[1] Kosambi was critical of the policies of then prime minister Jawaharlal Nehru, which, according to him, promoted capitalism in the guise of democratic socialism. He was an enthusiast of the Chinese revolution and its ideals, and, in addition, a leading activist in the World Peace Movement. In the opinion of the historian Irfan Habib, "D. D. Kosambi and R.S. Sharma, together with Daniel Thorner, brought peasants into the study of Indian history for the first time."[2]

Early life

After a few years of schooling in India, in 1918, Damodar and his elder sister, Manik travelled to Cambridge, Massachusetts with their father, the eminent Buddhist and Pali scholar, Dharmananda Damodar Kosambi. The latter was tasked by Professor Charles Rockwell Lanman of Harvard University to complete compiling a critical edition of Visuddhimagga, a book on Buddhist philosophy, which was originally started by Henry Clarke Warren. Therethe young Damodar spent a year in a Grammar school and then was admitted to the Cambridge High and Latin School in 1920. He became a member of the Cambridge branch of American Boy Scouts.

It was in Cambridge that he befriended another prodigy of the time, Norbert Wiener, whose father Leo Wiener was the elder Kosambi's colleague at Harvard University.

Kosambi excelled in his final school examination and was one of the few candidates who was exempt on the basis of merit from necessarily passing an entrance examination essential at the time to gain admission to Harvard University. He enrolled in Harvard in 1924, but eventually postponed his studies, and returned to India. He stayed with his father who was now working in the Gujarat University, and was in the close circles of Mahatma Gandhi.

In January 1926, Kosambi returned to the US with his father, who once again studied at Harvard University for a year and half. Kosambi studied mathematics under George David Birkhoff, who wanted him to concentrate on mathematics, but the ambitious Kosambi instead took many diverse courses excelling in each of them. In 1929, Harvard awarded him the Bachelor of Arts degree with a summa cum laude. He was also granted membership to the esteemed Phi Beta Kappa Society, the oldest undergraduate honours organisation in the United States. He returned to India soon after.

Banaras and Aligarh

He obtained the post of professor at the Banaras Hindu University (BHU), teaching German alongside mathematics. He struggled to pursue his research on his own, and published his first research paper, "Precessions of an Elliptic Orbit" in the Indian Journal of Physics in 1930.

In 1931, Kosambi married Nalini from the wealthy Madgaonkar family. It was in this year that he was hired by mathematician André Weil, then Professor of Mathematics at Aligarh Muslim University, to the post of lecturership in mathematics at Aligarh.[3] His other colleagues at Aligarh included Vijayraghavan. During his two years stay in Aligarh, he produced eight research papers in the general area of Differential Geometry and Path Spaces. His fluency in several European languages allowed him to publish some of his early papers in French, Italian and German journals in their respective languages.

Fergusson College, Pune

Marxism cannot, even on the grounds of political expediency or party solidarity, be reduced to a rigid formalism like mathematics. Nor can it be treated as a standard technique such as work on an automatic lathe. The material, when it is present in human society, has endless variations; the observer is himself part of the observed population, with which he interacts strongly and reciprocally. This means that the successful application of the theory needs the development of analytical power, the ability to pick out the essential factors in a given situation. This cannot be learned from books alone. The one way to learn it is by constant contact with the major sections of the people. For an intellectual, this means at least a few months spent in manual labour, to earn his livelihood as a member of the working class; not as a superior being, nor as a reformist, nor as a sentimental "progressive" visitor to the slums. The experience gained from living with worker and peasant, as one of them, has then to be consistently refreshed and regularly evaluated in the light of one's reading. For those who are prepared to do this, these essays might provide some encouragement, and food for thought.

 — From Exasperating Essays: Exercises in Dialectical Method (1957)

In 1933, he joined the Deccan Education Society's Fergusson College in Pune, where he taught mathematics for the next 12 years. In 1935, his eldest daughter, Maya was born, while in 1939, the youngest, Meera.

In Pune, while teaching mathematics and conducting research in the field, he started his interdisciplinary pursuit. In 1944 he published a small article of 4 pages titled 'The Estimation of Map Distance from Recombination Values' in Annals of Eugenics, in which he introduced what later came to be known as Kosambi's map function.

One of the most important contributions of Kosambi to statistics is the widely known technique called proper orthogonal decomposition (POD). Although it was originally developed by Kosambi in 1943, it is now referred to as the Karhunen–Loève expansion. In the 1943 paper entitled 'Statistics in Function Space' presented in the Journal of the Indian Mathematical Society, Kosambi presented the Proper Orthogonal Decomposition some years before Karhunen (1945) and Loeve (1948). This tool has found application to such diverse fields as image processing, signal processing, data compression, oceanography, chemical engineering and fluid mechanics. Unfortunately this most important contribution of his is barely acknowledged in most papers that utilise the POD method. In recent years though, some authors have indeed referred to it as the Kosambi-Karhunen-Loeve decomposition.[4]

It was his studies in numismatics that initiated him into the field of historical research. He did extensive research in difficult science of numismatics. His evaluation of data was by modern statistical methods.[5] He made a thorough study of Sanskrit and ancient literature, and he started his classic work on the ancient poet Bhartṛhari. He published his critical editions of Bhartrihari's Śatakatraya and Subhashitas during 1945–1948.

It was during this period that he started his political activism, coming close to the radical streams in the ongoing Independence movement, especially the Communist Party of India. He became an outspoken Marxist and wrote some political articles.

Tata Institute of Fundamental Research

In 1945, Homi J. Bhabha invited Kosambi to join the Tata Institute of Fundamental Research (TIFR) as Professor of Mathematics, which he accepted. After independence, in 1948–49 he was sent to England and to the USA as a UNESCO Fellow to study the theoretical and technical aspects of computing machines. In London, he started his long-lasting friendship with Indologist and historian A.L. Basham. In the spring semester of 1949, he was a visiting professor of geometry in the Mathematics Department at the University of Chicago, where his colleague from his Harvard days, Marshall Harvey Stone, was the chair. In April–May 1949, he spent nearly two months at the Institute for Advanced Study in Princeton, New Jersey, discussing with such illustrious physicists and mathematicians as J. Robert Oppenheimer, Hermann Weyl, John von Neumann, Marston Morse, Oswald Veblen and Carl Ludwig Siegel amongst others.

After his return to India, in the Cold War circumstances, he was increasingly drawn into the World Peace Movement and served as a Member of the World Peace Council. He became a tireless crusader for peace, campaigning against the nuclearisation of the world. Kosambi's solution to India's energy needs was in sharp conflict with the ambitions of the Indian ruling class. He proposed alternative energy sources, like solar power. His activism in the peace movement took him to Beijing, Helsinki and Moscow. However, during this period he relentlessly pursued his diverse research interests, too. Most importantly, he worked on his Marxist rewriting of ancient Indian history, which culminated in his book, An Introduction to the Study of Indian History (1956).

He visited China many times during 1952–62 and was able to watch the Chinese revolution very closely, making him critical of the way modernisation and development were envisaged and pursued by the Indian ruling classes. All these contributed to straining his relationship with the Indian government and Bhabha, eventually leading to Kosambi's exit from the Tata Institute of Fundamental Research in 1962.

Post-TIFR days

His exit from the TIFR gave Kosambi the opportunity to concentrate on his research in ancient Indian history culminating in his book, The Culture and Civilisation of Ancient India, which was published in 1965 by Routledge, Kegan & Paul. The book was translated into German, French and Japanese and was widely acclaimed. He also utilised his time in archaeological studies, and contributed in the field of statistics and number theory. His article on numismatics was published in February 1965 in Scientific American.

Due to the efforts of his friends and colleagues, in June 1964, Kosambi was appointed as a Scientist Emeritus of the Council of Scientific and Industrial Research (CSIR) affiliated with the Maharashtra Vidnyanvardhini in Pune. He pursued many historical, scientific and archaeological projects (even writing stories for children). But most works he produced in this period could not be published during his lifetime. On 29 June 1966, he died in Pune. He was posthumously decorated with the Hari Om Ashram Award by the government of India's University Grant Commission in 1980.

His friend A.L. Basham, a well-known indologist, wrote in his obituary:

At first it seemed that he had only three interests, which filled his life to the exclusion of all others — ancient India, in all its aspects, mathematics and the preservation of peace. For the last, as well as for his two intellectual interests, he worked hard and with devotion, according to his deep convictions. Yet as one grew to know him better one realized that the range of his heart and mind was very wide...In the later years of his life, when his attention turned increasingly to anthropology as a means of reconstructing the past, it became more than ever clear that he had a very deep feeling for the lives of the simple people of Maharashtra.[6]

Kosambi's historiography

Certain opponents of Marxism dismiss it as an outworn economic dogma based upon 19th century prejudices. Marxism never was a dogma. There is no reason why its formulation in the 19th century should make it obsolete and wrong, any more than the discoveries of Gauss, Faraday and Darwin, which have passed into the body of science... The defense generally given is that the Gita and the Upanishads are Indian; that foreign ideas like Marxism are objectionable. This is generally argued in English the foreign language common to educated Indians; and by persons who live under a mode of production (the bourgeois system forcibly introduced by the foreigner into India.) The objection, therefore seems less to the foreign origin than to the ideas themselves which might endanger class privilege. Marxism is said to be based upon violence, upon the class-war in which the very best people do not believe nowadays. They might as well proclaim that meteorology encourages storms by predicting them. No Marxist work contains incitement to war and specious arguments for senseless killing remotely comparable to those in the divine Gita.

 — From Exasperating Essays: Exercises in Dialectical Method (1957)

As a historian, Kosambi revolutionised Indian historiography with his realistic and scientific approach. He understood history in terms of the dynamics of socio-economic formations rather than just a chronological narration of "episodes" or the feats of a few great men – kings, warriors or saints. In the very first paragraph of his classic work, An Introduction to the Study of Indian History, he gives an insight into his methodology as a prelude to his life work on ancient Indian history:

"The light-hearted sneer “India has had some episodes, but no history“ is used to justify lack of study, grasp, intelligence on the part of foreign writers about India’s past. The considerations that follow will prove that it is precisely the episodes — lists of dynasties and kings, tales of war and battle spiced with anecdote, which fill school texts — that are missing from Indian records. Here, for the first time, we have to reconstruct a history without episodes, which means that it cannot be the same type of history as in the European tradition."[7]

According to A. L. Basham, "An Introduction to the Study of Indian History is in many respects an epoch making work, containing brilliantly original ideas on almost every page; if it contains errors and misrepresentations, if now and then its author attempts to force his data into a rather doctrinaire pattern, this does not appreciably lessen the significance of this very exciting book, which has stimulated the thought of thousands of students throughout the world."[8]

Professor Sumit Sarkar says: "Indian Historiography, starting with D.D. Kosambi in the 1950s, is acknowledged the world over – wherever South Asian history is taught or studied – as quite on a par with or even superior to all that is produced abroad. And that is why Irfan Habib or Romila Thapar or R.S. Sharma are figures respected even in the most diehard anti-Communist American universities. They cannot be ignored if you are studying South Asian history."[9]

In his obituary of Kosambi published in Nature, J. D. Bernal had summed up Kosambi's talent as follows: "Kosambi introduced a new method into historical scholarship, essentially by application of modern mathematics. By statistical study of the weights of the coins, Kosambi was able to establish the amount of time that had elapsed while they were in circulation and so set them in order to give some idea of their respective ages."

Legacy

Kosambi is an inspiration to many across the world, especially to the Marxist scholars. No single writer after James Mill and Vincent Smith has so deeply influenced the writing of Indian history as Damodar Dharmanand Kosambi.[10] The Government of Goa has instituted the annual D.D. Kosambi Festival of Ideas since February 2008 to commemorate his birth centenary.[11]

Kosambi was an atheist.[12]

India Post issued a commemorative postage stamp on 31 July 2008 to honour Kosambi.[13][14]

See also

Books by D.D. Kosambi

Works on history and society

Edited works

Mathematical and scientific publications

In addition to the papers listed below, Kosambi wrote two books in mathematics, the manuscripts of which have not been traced. The first was a book on path geometry that was submitted to Marston Morse in the mid-1940s and the second was on prime numbers, submitted shortly before his death. Unfortunately, neither book was published. The list of articles below is complete but does not include his essays on science and scientists, some of which have appeared in the collection Science, Society, and Peace (People's Publishing House, 1995). Four articles (between 1962 and 1965) are written under the pseudonym S. Ducray.

Notes

  1. 1 2 Sreedharan, E. (2004). A Textbook of Historiography: 500 BC to AD 2000. Orient Blackswan. p. 469. ISBN 978-81-250-2657-0.
  2. ↑ Habib, Irfan (2007). Essays in Indian History (Seventh reprint). Tulika. p. 381 (at p 109). ISBN 978-81-85229-00-3.
  3. ↑ Weil, Andre. The Apprenticeship of a Mathematician. Berlin and Boston: Birkhauser. 1994.
  4. ↑ http://etd.lib.fsu.edu/theses/available/etd-07062009-230217/unrestricted/Steward_J_Thesis_2009r.pdf
  5. ↑ Sreedharan, E, "A Manual of Historical Research Methodology." Trivandrum, Centre for South Indian Studies, 2007, ISBN 978-81-905928-0-2
  6. ↑ A.L. Basham, "Baba: A Personal Tribute"
  7. ↑ An Introduction to the Study of Indian History, pp.1
  8. ↑ A.L. Basham, op cit
  9. ↑ "'Not a question of bias'". 17 – Issue 05. Frontline. 4–17 Mar 2000. Retrieved 2009-06-23.
  10. ↑ Sreedharan, E, "A Textbook of Historiography: 500 BC to AD 2000". New Delhi, Orient Black Swan, 2004, ISBN 81-250-2657-6
  11. ↑ http://www.hindu.com/2011/01/20/stories/2011012059660300.htm
  12. ↑ Padgaonkar, D. (2013). Kosambi’s uplifting idea Of India."Both were pious — his mother a Hindu, his father a Buddhist — while he himself remained an atheist."
  13. ↑ http://dnasyndication.com/dna/article/DNPUN8970
  14. ↑ "Archived copy". Archived from the original on 12 August 2013. Retrieved 2 August 2013.

Further reading

External links

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