Part 2.3 - The Extended Areas of Jyotiḥśāstra

The classification reveals the extensive compass of Jyotiḥśāstra in the literature and the Jātaka and the Saṃhitā branch exerted a vast influence especially on the Dharmaśāstra.

Though the traditional classification limits itself to three branches of Jyotiḥśāstra, many branches of Jyotiḥśāstra might have independently existed and perhaps were in operation at some point of time in the culture which either gelled with the present classification or lost their connecting links with Jyotiḥśāstra and flourished separately.

Prominent of these is Nakṣatravidyā which existed as a separate branch of study mentioned in the Chāndogya Upaniṣad (VII. 1.2, 7.1.). Manusmṛti VI. 50., along with Nakṣatravidyā enumerates Aṅgavidyā, Utpāta, and Nimitta as well which presently form a part of the Saṃhitā branch.

Amongst the ones which chipped of their links with Jyotiḥśāstra are the Śulbasūtras which provided rules related to geometry for the construction of the fire altars.^[1] Even Mathematics which intermingled with Astronomy and Astrology severed connections with Jyotiḥśāstra and presently exists as an independent subject.^[2] One more is Vedāntaśāstra, a combination of which with Jyotiḥśāstra occurs in a remnant form in few passages of the Brāhmaṇas.^[3] Perhaps independent treatises related to these existed in the culture in the earlier times.

Persons specialized in various areas of Jyotiḥśāstra existed in the culture. Reference to Gaṇaka and Nakṣatradarśa occur very early in the literature.^[4] In the Sūtra period, information related to (the precise time of) the parvan (New Moon and Full Moon) was to be gathered from those who knew it.^[5] The Gautama Dharmasūtra XI. 15-16, refers to daivotpātacintaka whose advice was to be followed for the welfare of the king and the country. Even Arthaśāstra (I.9.) advices a king to appoint a priest who has studied Daiva, Nimitta along with the Vedas, the Vedāṅgas and other subjects.

The above instances show that Jyotiḥśāstra held a respectable position and was quiet established in the routine life of the culture though it perhaps carried some restricted quarters. An excessive reliance on the portents of stars was prohibited and Kauṭilya considered the desire to search any auspicious Tithi and Nakṣatra as an obstacle.^[6] Also earning of livelihood by practicing of Nakṣatravidyā, Utpāta, Aṅgavidyā and such branches of Jyotiḥśāstra is repeatedly condemned in the literature especially in the Dharmaśāstra texts^[7] which excessively rely on the Saṃhitā and the Jātaka branch. Yet the above branches show inclusion in the later systematized classification of Jyotiḥśāstra and there by were considerable from other angles perhaps serving some higher purpose.

Also maintaining oneself by the practice of Astrology though blamed yet the mere study of Nakṣatravidyā, Daiva, Utpātas was allowed by the culture. Such reference show that Jyotiḥśāstra was highly valued and perhaps also involved some unexposed quarters and goals which do not surface or stand out in the present facade of Jyotiḥśāstra.

Footnotes and references:

[1]:

Pingree includes Śulbasutras in his list of topics related to Jyotiḥśāstra. Jyotiḥśāstra, p. 3. 71

[2]:

Jyotiḥśāstra, p.2, 56. Earlier Mathematics was connected to Jyotiḥśāstra, and most Mathematician were Astrologers.

[3]:

Dikshit mentions this connection from a passage in Taittirīya-brāhmaṇa 3.10.9. Bhāratīya Jyotiṣaśāstra,, p. 69.

[4]:

Vājasaneya-saṃhitā XXX. 10, 20;Taittirīya-brāhmaṇa IV. 5.

[5]:

Gobhila Gṛhyasutra I.5.13.

[6]:

Arthaśāstra VI. 4.

[7]:

Enumerated on p. 527, History of Dharmaśāstra V.1