Part 2.1.5 - Concept of Graha (Planet)

[Full title: Sources of Light in the Literature (5): Graha (Planet)]

The term Graha broadly and prevalently denotes Planet in Jyotiḥśāstra. The body of Navagraha^[1] or Nine Planets is a conglomeration of Sun and Moon, the five Planets proper and Rāhu and Ketu.^[2] The Planetary system is commonly utilized for Jātaka purpose^[3] in present Jyotiḥśāstra and shows a blending of Indian and foreign elements.^[4]

Amongst the initial references to the probable Planets,^[5] Bṛhaspati appears in the most clear sense.^[6] The earliest mention of Planets occur in the Taittirīya Āraṇyaka^[7] Śani, Rāhu and Ketu are referred in Maitrāyaṇi Upaniṣad (VII.6). Baudhāyana Dharmasūtra (ii.5.99) mentions all the nine Planets.^[8] Mahābhārata (ii. 11.37) names them. Characteristics of Planets are mentioned in Bṛhat Jātaka. II., Arthaśāstra II. 24 connect Planets as predictive of natural events. The worship of planets is suggested by Yājñavalkyasmṛti (I. 307-308).

The motion of Planets was scientifically studied. The Vedāṅga Jyotiṣa records the motion and positions of Sun and Moon only and reference to the motions of other Planets occur from the period of the Siddhāntas.

Rāhu finds mention in the Atharvaveda (XIX. 9.10) but without an astronomical meaning is present also in the Chāndogya Upaniṣad (VIII.13) but not in the sense of a Planet. Both Rāhu and even Ketu, who is first mentioned in the Yājñavalkya, are Indian inclusions to the list of Planets and were understood as the head and tail respectively of the demon believed to be causing the eclipses.^[9] Bṛhat Saṃhitā includes a chapter (chap.V) on Rāhucāra (Rāhu’s course). tamāḥ (M) means Rāhu and one of the meanings of tamas is darkness.^[10] The legend^[11] explaining Rāhu being cut off from the trunk yet on account of the Amṛta (nectar) consumed by him continued alive and became a graha also connects Rāhu with immortality and thereby with light. If taken as an astronomical point, Rāhu can supposedly be explained as a cosmic area with a mixture of darkness and light as considered by the culture.

Also one of the meanings of ‘Graha’, the term applied to Planets in general in the later period is connected to grasping or eclipsing of Sun and Moon^[12] comes in association with Rāhu from the earliest times.^[13]

The term graha overall means ‘seizing’^[14] or seizer & comes in the sense of powers which hold the fates of men.^[15] Weber mentions the term to be of Astrological origin.^[16] Sun is addressed as a Graha in the sense of seizing in the Śatapatha-brāhmaṇa (IV.6.5.1.).

The Bṛhadāraṇyaka Upaniṣad (iii. 2.2-9.) addresses the organs as the grahas and the corresponding objects as the Atigrahas and with graha meaning seize Keith^[17] points out the possibility of the soul fettered by the organs and their activity thus adding a philosophical meaning to the term.

Through the horoscopy or Jātaka branch planets are also connected to the past actions (actions done in previous lives) of men.^[18] Thereby attributing the cause of rebirth and overall life to the past actions of men and not to the planets.

Footnotes and references:

[1]:

The nine planets with their various names are enumerated in Bṛhat Jātaka (II.2-3), Sārāvalī (IV.10-11).

[2]:

A planet is one of a body in space other than a comet, meteor or satellite / which revolve around the Sun of the Earth’s solar system / shining by reflected light from the Sun / any similar body revolving about a star. Webster’s Dictionary, p.768. In this sense Sun and Moon are not planets. Also Rāhu and Ketu do not fit the definition. They are the ascending and descending nodes of the orbit of the Moon (Pañcasiddhāntikā ix.6).

[3]:

For Horoscopy which is based on the system of bhāva, Rāsi divisions and Planets and which predicts life of an individual.

[4]:

Planet comes from a Greek word meaning ‘wanderer’ History of Dharmaśāstra V.1 p.570, Also horos (boundary) and other are Greek terms. History of Dharmaśāstra V.1.p.554, Preface to Bṛhat Saṃhitā p.28, Also Bṛhat Saṃhitā II. 15, History of Indian Literature, pp. 254-255.

[5]:

34 lights in Ṛgveda-saṃhitā X. 55.3 (Ludwig and Oldenberg), seven Ādityas in Ṛgveda-saṃhitā IX.114.3 (Oldenberg), five Adhvaryus in Ṛgveda-saṃhitā III.7.7 (Hillerbrandt) compiled in Hindu Astronomy p.34, History of Dharmaśāstra V. I. p. 494, Vena in Ṛgveda-saṃhitā X.123.2 is equated with Venus in Orion, p. 162.

[6]:

Ṛgveda-saṃhitā IV.50.4; Bṛhaṣpati is equated with Gurū or Jupiter in later literature, fn 1 above; also Jīvo jñanasukham Bṛhat. Jātaka. II.1.

[7]:

The History of Indian literature. p. 249. 65

[8]:

The genuineness of this portion of the text is questioned, Hindu Astronomy, p. 33,

[9]:

The History of Indian Literature. p. 250.

[10]:

Amarkośa 3.3.231.

[11]:

Bṛhat Saṃhitā chap. V.

[12]:

Amarkośa 3.3.236.

[13]:

Ṛgveda-saṃhitā V. 40.5

[14]:

Vedic Index, p. 243

[15]:

Hindu Astronomy, p. 36

[16]:

The History of Indian Literature, p. 250.

[17]:

The Religion and Philosophy of the Veda and Upaniṣads, p. 554.

[18]:

Bṛhajjātaka. I. 3.