Karmic Astrology—a Study

by Sunita Anant Chavan | 2017 | 68,707 words

This page relates ‘Jyotihshastra in the Samhita Period’ 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 1.2 - Jyotiḥśāstra in the Saṃhitā Period

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A prime aspect of Jyotiṣa of the Saṃhitā period was to provide visible expressions to the ideology of the Vedic man. Regarding the ideas of light and darkness the physical sun as the natural source of visible light and that the removal of the darkness by his light which caused day and night is recorded in Ṛgveda-saṃhitā (X.37.4), the Moon and his phases were observed, also the epithet of Soma plant as indu (bright drop) applied to Moon, with reference to its celestial counterpart on account of its bright and luminous nature provided a source of visible light displaying the quality.

i. Divinations

The divinations recorded in this period also reflect the ideas of auspiciousness and inauspiciousness in terms of light and darkness. The birds of omen mainly black or dark or with frightful appearances such as crow, pigeon and owl were deemed inauspicious.^[1] Natural phenomenon as eclipses find reference in early Ṛgveda-saṃhitā (V.40), the cause of the darkness eclipsing the Sun was ascribed to Svarbhānu who was defeated by Indra and Atri, the restorers of the light of the Sun.

End of evil also find an expression in the phenomenon of lightening mythologically expressed as the Vajra of Indra. Though spontaneity in any cosmic event is not a general acceptance, such instances in the sky were in continuous scrutiny of the Vedic man of Ṛgveda. They were termed as adbhuta in the very sense of the novelty of these events inclusive of celestial events expounded as the phenomenal works of the deities in this period. These events were essentially portentous and constituted the divination branch of the Saṃhitā Skandha in the later period.

ii. Observance of Cosmic Order

The observance of cosmic order seems to prevail, and along with luminaries as the direct sources of bringing forth this order, the Sun and the Moon also displayed the anatomical qualities of the abstract nature forms and their order. Sun is commonly termed as the eye of the gods,^[2] and both Sun and Moon are the two bright eyes of the abstract Varuṇa^[3] or else Sun and Moon are the soul and the mind of the Kālapuruṣa (Ṛgveda-saṃhitā X.90) or Sūrya is the soul of the universe.

A tendency to connect these visible forms to human life also occurs in the Saṃhitās. Sun was connected with longevity (Ṛgveda-saṃhitā VIII.48.7).The phenomenon of night enclosed between the Sunset and Sunrise (Ṛgveda-saṃhitā V.81.4) and such references reflect in later Ṛgveda in the form of a simile to human life, death and immortality. Even day and night are contrasted as death and immortality (Ṛgveda-saṃhitā X.129).

Existence retained in some unmanifest form after the disappearance of the physical body after death was usually believed in this period. Thereby the cosmic screen exhibited the impressions of virtuous men of the past in the form of stars in the sky.^[4] Stars and Moon were supposed to be the dwelling places of man after physical death.

Certain surface markings in the sky depicted the future or after life of man. The highest point of the Sun in the sky denoted the abode of the fathers.^[5] Sun also indicated the closing of the sky and was a point to reach by religious men desirous of immortality (Ṛgveda-saṃhitā IX.113.8). Also the (apparent) motion of the Sun specified the path of the solar abode seemingly connected with the path of immortality bestowed by Yama. (Ṛgveda-saṃhitā I.163.2.).

iii. Regions of Brightness

Saṃhitās record the three regions of the universe (heaven and earth) and the third (aerial) placed in between the two. Pṛthvi, Antarikṣa and Dyaus are mentioned while explaining the deeds of Indra (Ṛgveda-saṃhitā II.12.1).These are specifically spoken of as the three Dyaus whereas their locations in reference with deities are also mentioned.^[6]

Jyotiṣa of this period records the three brilliant light forms in the three regions, Sūrya, Soma and Agni, in the celestial, aerial and terrestrial regions respectively. Owing to their physical presence they are less anthropomorphized and are more often the visible operating devices of the abstract anthropomorphic deities.

iv. Sun and Moon

Sūrya or the material Sun is made an instrument used by the gods to measure and establish the world. Varuṇa measures the earth with the aid of Sun also Indṛa measures the regions with the Sun.^[7] Sūrya representing in the form of fetishes as a wheel the in Vājapeya sacrifice or as a chariot is an early practice which continues in the Saṃhitās.^[8] Either as a measuring instrument or a wheel fetish, in simple terms, due to the constant visibility and the regular motion Sūrya is chiefly a device of time and its divisions.

Whereas Sūrya is a deity as well as a time measure in the Saṃhitās, Soma as moon is not revered in the form of a deity and appears as a clear measurer of time. The epithet soma applied to Moon is a development in the late Ṛgveda-saṃhitā,^[9] and in the Atharvaveda, soma is generally the name of Moon.^[10] The Maitrāyaṇi Saṃhitā (I.6.9) addresses Moon as retodhā, the epithet connecting it with the quality of fertilization.

Amongst the phases of Moon, Paurṇamāsī (Full Moon) was already of prime importance in the period of the Atharvaveda.^[11] The derivation of the word Amāvāsya (New Moon) also occurs in the Atharvaveda (VII.79(84)1-4.) where as the eighth lunar day Lafter the Full Moon (Aṣṭakā) was employed for the purpose of offerings to the pitṛs. Though the word Tithi is not mentioned in the Saṃhitās.

Whereas the observations of the changing phases of the Moon were in the process of development, the connection of Moon with the Nakṣatras was already established in the Saṃhitā period. Soma placed in between the Nakṣatras was an observation of the Ṛgveda (X.85.2), the divisions of Nakṣatras on the track of the Moon and according them with appropriate deities was already complete in this period.^[12]

v. Divisions of Time

Calculations of time and its divisions from the orderly motion of luminaries to arrange ritual actions is an important aspect of Jyotiṣa of this period.

Sun being a natural source of time is a primary time measurer. Ṛgveda-saṃhitā V.8.1. records Sun as a maker of time. The time periods recorded by means of the Sun in the Saṃhitās are the Ṛtus (seasons), Varṣa (year),Ayana (the winter and the summer solstices) and the Diwas (day).

Sun as the cause of seasons (Ṛtus) is known in the Ṛgveda (I.95.3) and the cycle of Ṛtus is already established in the Saṃhitās.^[13] Seasons are named,^[14] whereas 3, 5 or 6 seasons are mentioned in the Saṃhitās,^[15] six seasons are distributed in twelve months.^[16] Ṛtus constitute the most natural means of formation of an year. Year or Saṃvatsara^[17] is a solar division of time in the Saṃhitās. The term Varṣa occurs in Ṛgveda-saṃhitā V. 58.7, Atharvaveda 3.27.6 and Varṣā comes as one of the seasons^[18] indicating the season oriented terminology of Varṣa as year. The year also include an intercalary month.^[19]

The year is divided in two halves depending on the apparent motion of the Sun in the northern and the southern hemisphere occurs in the Taittirīya-Saṃhitā.^[20]

Day (Divas) is either from Sunrise to Sunset or from one Sunrise to the next one.^[21] Ṛgveda-saṃhitā VI.9.1 records the term ahaḥ to express both the dark and the bright parts of the day. Day is divided in 3 sections in Ṛgveda-saṃhitā^[22] and in 4 sections in the Atharvaveda 9.6.46. Day and night together constitute an Ahorātra (Ṛgveda-saṃhitā X.190.2.) which equaled with 30 Muhūrtas.

While year is solar, months are lunar in Vedic times. Months are addressed as mās or māsa, counted with the aid of movement of Moon, as the time period between two full or new moons. Months ending or beginning with full moon were preferred (Taittirīya-saṃhitā 7.5.3).^[23] On account of the unisolar calendar a thirteenth intercalary month (Adhimāsa) was calculated.^[24] Long durations for instance Yuga as a division of time also appears in the Saṃhitās.^[25]