Part 4.1 - Cosmic Actions: The Substratum of Jyotiṣa

[Full title: Vedāṅga Jyotiṣa and Karman (1): Cosmic Actions: The Substratum of Jyotiṣa]

In relation with Jyotiṣa, Karma carries a comprehensive meaning. In contrast to its later sense as restricted to the acts of human beings, with the entire form of Jyotiṣa it is related to the overall cosmic activity, the action and reaction in the happenings of the cosmos, inclusive of physical and moral things, the living nonliving things and perceptible and imperceptible objects. Elsewhere in the literature this broader sense of Karman occurs in the Vaiśeṣika darśana and also seen in the Bhagavadgītā.^[1] The correlation comes chiefly in two sorts, firstly it includes the study and interpretation of the natural cosmic activity and secondly it works to provide proper times from the cosmic activity for the performance of voluntary actions of human beings.

With Karma as natural cosmic actions, Vedāṅga Jyotiṣa in alliance with Karma deals with the study of the nature and the light objects and the phenomena dealt with it. It included the study of divinations, the voluntary and involuntary natural actions for the interpretation of human future. Also the learning of the regularity of the cosmic process depicted by the animated nature gods and the application of the orderly motion of the luminaries and the heavenly bodies for performance of prescribed human actions. The sattra (yearly session) was arranged on the course of the Sun. Most of the later rites were based on the position of the Moon in the divisions of the sky, the acts in accordance with the characteristics of the Nakṣatras in which the Moon was situated.

As daiva came to be regarded as good and bad actions of the previous births of human^[2] Vedāṅga Jyotiṣa provided a substratum for the reading of the past actions. Daiva and its synonyms^[3] came to be regarded as divine will,^[4] its course coming from the gods or operated by the agency of the gods with the common expression as the fruits of (one’s own) actions coming from the gods.^[5] Daivabalapravṛtta^[6] included lightning and natural disorders along with curses, wraths of demons directly related to the gods with human at the receiving end.

The perceptive cosmos served as a base for the ideological implementation of the culture. Worshipping the rising and the setting Sun was said to deliver from the sins (Kauṣitaki Upaniṣad 2.7). It also worked as a live screen for the happenings or myths in the past exhibited in the form of impressions to present vision. Allied with this the stars visible in the sky were the lights of the virtuous men in the past (Taittirīya-saṃhitā 5.4.1.3) due to their chaste deeds were raised to stars. Also were informative the star clusters in examples like the Orion myth which showed the desirous Prajapati and the consequence of his actions. These messages served as way a sort of evidence of the results of good and bad actions and were obviously utilized for the future designing of man.

In connection with Karma through the cosmic activity Vedāṅga Jyotiṣa came to be considered a Cakṣu (eye) for the vision and an insight for shaping of future and also provided a look-out for the past actions. Actively pursued human actions in present retained its importance through out, adverse daiva could be unwind by self effort was believed, yet there was a dependency on cosmic activity as amongst the two destinies (vidhāne) ordained for men one was brought about by the gods and also the fruits of Karma depended upon daiva and the effects of the past, present and future along with human efforts.^[7]

Footnotes and references:

[1]:

Gītā VIII. 3.

[2]:

Yogayātra 1.3.

[3]:

Niyati, diṣṭa, bhāgya, vidhi. Amarkośa 1.4.28.

[4]:

Relating to Gods, Apte, V.S. p.261.

[5]:

Vedāntasūtra 3.2.41. Śāṅkarabhāṣya on this explains that the fruit come from the gods in accordance with the acts done by the individual.

[6]:

Suśṛta Saṃhitā 1.24.7., or daivakṛta. Rāmāyaṇa. 2.19.16, 6.98.23.

[7]:

Matsya Purāṇa 221. 1-12.