Karmic Astrology—a Study

by Sunita Anant Chavan | 2017 | 68,707 words

This page relates ‘Karma in the Brahmana 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 2.3 - Karma in the Brāhmaṇa Period

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i. As Sacrifice

Nature of Karma in the Brāhmaṇas is chiefly in the form of sacrifices.^[1] Sacrifice is termed as the greatest of Karmas.^[2] There are prayers for happiness, prosperity and good fortune.^[3] A man was believed to shape up his future^[4] with the aid of ritual works especially sacrifices. Ritual actions for long life and joys of the heaven continued in the Brāhmaṇas. Sacred works also made attainable immortality.^[5]

The fate of man after death depended on his deeds. A sort of ordeal by means of judging his good and evil deed decided the future cosmos of man (Śatapatha-brāhmaṇa XI.2.7.33.). the act of Agnihotra was said to save from an evil-fate. (Jaiminīya-brāhmaṇa 1.42-44.). The performance of Agnihotra served as a boat to heaven (Śatapatha-brāhmaṇa II.3.3.15.).

Whereas in the Saṃhitās sacrifices served as a means of an expression of devotion for the deities, the offerings made to appear them or to win their favours for desire fulfillment, in the Brāhmaṇas the sacrificial altar takes a central position the sacrificial act a magical technique for the production of the desired results.

Yet cosmic actions continue as a fundamental concept in the sacrifice, though deities have become subordinate in this period. The symbolic significance between act of sacrifice and natural event continued and often sacrifices copied the several aspects of nature.

ii. As Order

Karma also occurs as order in the Brāhmaṇas. The order in the sacrifice is in communion with the order or action in nature, the commencement and the renewal of sacrifices with aid of Prajāpati equated with Saṃvatsara. The correctness and superiority in the performance of sacrifice were equally rendered important for which knowledge of sacrifice was essential to fulfill the aim of sacrifices.(Taittirīya-brāhmaṇa II.1.1.1.)

Removal of sin was also one of the intentions behind sacrifices. Śatapatha-brāhmaṇa II. 5.2.25 proclaims the performance of Yajña for counteracting sins. Ritual error is also considered a type of sin during rectification. Thus, removal of sin was by ritual practices as any evil act borne punishment (Śatapatha-brāhmaṇa XII.9.1.1).

Karma in the form of Śānti rites to appease the angry deities (Aitareya-brāhmaṇa 3.2.) also occur in the Brāhmaṇas.

iii. As Vidyā

Karma is sacrifice and appears distinguished from Vidyā (knowledge) in Śatapatha-brāhmaṇa X.4.3.4-10. The term knowledge pertains to the exactness in sacrifices which appears as Satya or the prior Ṛta and also as Tapas.