Karmic Astrology—a Study
by Sunita Anant Chavan | 2017 | 68,707 words
This page relates ‘Concept of Surya (the Sun)’ of the study on Karmic Astrology and its presentation in Vedic and the later Sanskrit literature. Astrology (in Sanskrit: Jyotish-shastra) is based upon perceptive natural phenomenon of cosmic light forms while the Concept of Karman basically means “action according to Vedic injunction” such as the performance of meritorious sacrificial work.
Part 2.1.1 - Concept of Sūrya (the Sun)
[Full title: Sources of Light in the Literature (1): Sūrya]
The initial light forms in the literature primarily observed due to their physical light nature in the sky are Sūrya, Candra and the Nakṣatras. Along with their appearances and character, they have a practical utility in the culture.
Sūrya is the material Sun and is marked by his effulgence in the sky. Sūrya is generated from the (brilliant) dawn (Ṛgveda-saṃhitā VII.63.3), he shines forth and moves in the highest region of the Dyaus (Ṛgveda-saṃhitā I.50.11) in a singular path (Ṛgveda-saṃhitā I. 164.14) is observed in the Ṛgveda.
The chief action of Sūrya is his shining for all the world (Ṛgveda-saṃhitā VII. 63.1), he is the dispeller of darkness due to his light (Ṛgveda-saṃhitā X. 37.4) and is considered as the support of the world (Ṛgveda-saṃhitā I 164.14).
Sūrya is attributed the quality of vision in the literature and is described as far seeing (Ṛgveda-saṃhitā VII. 35.8, Ṛgveda-saṃhitā X. 37.1), with his eye he views the world (Ṛgveda-saṃhitā I 50.2). On account of such a characterization he is a prime light form. He is the eye of Medhya Aśva (sacrificial horse) (Taittirīya-saṃhitā VII.5.25.) and of various gods like Agni (Ṛgveda-saṃhitā I. 15.1), Mitra and Varuṇa (Ṛgveda-saṃhitā I.115.1, X.37.1, VII.61.1). In connection with human, the eye of man after death goes to Sūrya (Ṛgveda-saṃhitā X. 16.3).
Being a prominently perceptible light form, the movement of Sūrya in the various divisions of the sky is observed in the culture and is made an instrument to measure the world.[1] Sūrya never really rises or sets but due to its motion produces (the division of) day and night is mentioned in the Aitareya Brāhmaṇa (14.6). Saṃvatsara or Varṣa is a solar division in the Veda. Sūrya is the cause of Ṛtus (seasons) (Ṛgveda-saṃhitā I. 95.3) is known, they being five (Maitrāyaṇī-saṃhitā I.7.3) or six (Śatapatha-brāhmaṇa II.1.3.16, Atharvaveda VI.55.2) find mention in the literature.
The apparent motion of Sūrya in the Northern and the Southern hemisphere for six months each is observed[2] and the movement of Sūrya along with Candra in the twenty seven Nakṣatras and later the twelve Rāśi divisions is the basis of Jyotiḥśāstra as far as its practical utility is concerned.
The Ṛgveda[3] declares the highest point of the Sun as the abode of the fathers. Sūrya is made a distinct mark to differentiate time with and without parts. An effort to connect Sūrya as the soul of all that moves and rests is observed in Ṛgveda-saṃhitā I.115.1 and in connection with the Brahman world Sūrya does not (really) rises or sets but remains established in himself is mentioned in the Chāndogya Upaniṣad (III. 11.1,2). Thereby apart from the perceptible material form Sūrya was also viewed from an ideological perspective by the culture.
Footnotes and references:
[1]:
Measures the days (Ṛgveda-saṃhitā I. 50.7.), prolongs life (Ṛgveda-saṃhitā VIII. 48.7.), life as the count of Sunrise (Ṛgveda-saṃhitā IV. 25.1, VI. 52.5.).
[2]:
As Āditya (Bṛhadāraṇyaka-upaniṣad VI. 2.15, 16.).
[3]:
Ṛgveda-saṃhitā IX. 113.9.