Karmic Astrology—a Study
by Sunita Anant Chavan | 2017 | 68,707 words
This page relates ‘Correlation of Jyotisha and 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 2.4 - Correlation of Jyotiṣa and Karma in the Brāhmaṇa Period
i. Practice of Rituals
The practice of rituals is an obligation in the Brāhmaṇas. It carries the sense of Vrata.[1] Vrata necessitated natural and moral order which equated with the correct order of sacrifices in the Brāhmaṇas. The correlation chiefly comes in sense of connection of proper time and sacrifices. Present sacrificial or ritual actions resulted in future rewards extending to after life was also an aspect of the correlation. Long life was considered necessary for performance of rituals, the more the offerings made in present life, longer would be the stay in next world (Śatapatha-brāhmaṇa X.1.5.4)
Brāhmaṇas explain the connection of the rite with the heavenly body or else the time and its reward. The insertion of Pravargya rite after a Soma sacrifice, which unites the gods with a new body for the sacrificer,[2] or Darśapūrṇamāseṣṭi performed by the gods to compel the Asuras to give up the half month of the waning Moon[3] are instances of the explanatory nature of Brāhmaṇas in connection with the correlation. Ritual actions performed for rectifying the parvans of Prajāpati is also a chief illustration. Sacrifices mainly depended on the phases of Moon[4], the Adhimāsa[5] is connected with Śunāsīrīya sacrifice.[6] Deities are affiliated to years[7] and are associated with the Cāturmāsyas. Certain seasons were deemed proper for Agnyādhāna. Śukra finds mention in connection with Agniṣṭoma.[8] Occasionally a deity finds mention in connection with a certain offering in a rite made at a certain time. (Śatapatha-brāhmaṇa 1.7.3.3.). Vasanta already declared as the first of the seasons (Taittirīya-brāhmaṇa 1.1.2.6.) is appropriated for the consecration of the sacred fires for a specific caste.(Śatapatha-brāhmaṇa II.1.3.1-5.).
ii. Nakṣatra and Ritual Actions
Nakṣatra in the Brāhmaṇas are of ritualistic significance. Several rites and sacrifices were performed on particular Nakṣatra, Yoga or specific time.[9] Nakṣatra were chiefly connected with rites as Agnyādhāna (Śatapatha-brāhmaṇa II.1.2.),[10] with negations on certain Nakṣatra (Taittirīya-brāhmaṇa 1.1.2.8.).[11] Nakṣatras were connected with actions for fulfillment of certain desires.[12] Certain individual acts were prescribed on specific Nakṣatras.[13] Also birth on a specific Nakṣatra for instance Mūla was considered favourable (Taittirīya-brāhmaṇa 3.1.2.).[14] Taittirīya-brāhmaṇa III.1.refers to a Nakṣatreṣṭi concerned with offerings to Nakṣatras and their deities.[15]
iii. Mythological Connection of Nakṣatras and Actions
The mythological character of the Brāhmaṇas associate Nakṣatras with actions performed on them in the past. Thereby Punarvasu is the Nakṣatra on which gods performed sacrifice for re-establishment (Taittirīya-brāhmaṇa 1.1.2), or Jyeṣṭhā on which the demon Jyeṣṭha was killed (Taittirīya-brāhmaṇa 1.5.2). Also the Nakṣatras Rohiṇī and Mṛga are referred with Prajāpati depicting a star picture.[16] A myth of Soma carried by an eagle (Aitareya-brāhmaṇa 3.25) is also detailed in the Brāhmaṇas
iv. Prajāpati equated with Yajña
The construction of the form of Prajāpati as a representation of the cosmos and arrangement of sacrificial actions on various time divisions displayed as the body parts of the cosmic Prajāpati is the prime aspect of the correlation in the Brāhmaṇas, Prajāpati equates with cosmic time and order brought forth by the heavenly light bodies and through the medium of sacrifice he has a centralized form of the desires and immortality.[17]
On the ordered ‘timed form’ of Prajāpati comes the order of sacrifices. Prajāpati is identified with Saṃvatsara (year).[18] Sacrificial actions are arranged on the parvans of Prajāpati, Agnihotra on the two joints of Ahorātra, Paurṇimāsesti and Darśeṣṭi on Paurṇamāsi and Amāvāsya and Cāturmāsyajña on the Ṛtusandhis (Śat. Brā.1.6.3). Actions are also arranged on the joints of the five divisions of the day.[19] Sacrificial actions on the divisions of time are said to rearrange or rectify the parvans of Prājāpati, working on the idea of the exhaustion of Prājāpati on creation and his renewal by sacrifices. The renewal or reconstruction of Prājāpati is brought about in a ritual form in the shape of a fire altar equating Prājāpati with the sacrifice.
v. Yajña and the relation of Time
Sacrifices being arranged on the order of times, the Brāhmaṇas establish a relation between ordered sacrificial activity and the motion of time. The importance of action is already established in the Brāhmaṇas in the form of ritual actions where they show an inevitable connection with specific time. The effect of sacrifices performed in present are obtained at some distant point of future. Śatapatha-brāhmaṇa X. 4.4.9 mentions the effect to be obtained in next life after separation from the present body. This indicates that ritual action worked on its own simultaneously time becomes a witness to connect the present act with the future result. Also present ritual work with passage of time results in future making of man on the quality of his action[20] which is made prime, time being a secondary function.
vi. Sacrifices and the course of Nature
Sacrifices were considered all in all, being equated to a magical technique to produce results also they were regarded as the one’s able to change the course of nature. For instance, the fire sacrifice in the morning was connected with the rising of Sun (Śatapatha-brāhmaṇa II.3.1.5.). The fathers, by their hymns, gave rise to the dawn is an early idea being pursued later. The Aiṭareya Brāhmaṇa[21] mentions Ekaviṃśāha performed on the Viṣuvat the day in the mid of the sacrificial session. (Tāṇḍya Brāhmaṇa 13.4.16.) by the aid of which the gods raised Āditya to the heaven. Divākirtya sāma sung on the Viṣuvat was also said to remove the darkness caused by Svarbhānu (Tāṇḍya Brā. hmana).[22] The performance of Agnihotra prior to Sunrise and after Sunset retained the good deeds in the next world and helped avoidance of rebirth. (Śatapatha-brāhmaṇa II.3.3.8-12). Sacrifices were believed to change the course of natural events on their performance though the knowledge about days and nights (Ahorātra) was supposed to make a person sinless.[23]
vii. Divinations and Actions
Śānti rites for certain happenings occur in the Brāhmaṇas. Dreams were delivered to Trita Āptya (Śatapatha-brāhmaṇa 1.2.32,3.). The use of Apāmārga plant to wipe away bad dreams is also suggested in Śatapatha-brāhmaṇa XIII.8.4.4. Countermeasures for dreams also find mention in the Samvidhāna Brāhmaṇa 1.8.7-8.
Footnotes and references:
[1]:
[...] Śāṅkhāyana-brāhmaṇa VI. 6.
[2]:
Aitareya-brāhmaṇa I. 22.14, Kauṣ Brā VIII. 3-7.
[3]:
Śatapatha-brāhmaṇa I. 7.2.22; Taittirīya-brāhmaṇa I.5.6.3,4.
[4]:
Tāṇḍya Brā. 14.12.9, Śatapatha-brāhmaṇa 11.2.7.3, Gopatha-brāhmaṇa 5.23, Taittirīya-brāhmaṇa 1.6.8.3
[6]:
Kauṣitaki-brāhmaṇa V. 8.
[7]:
[...] Taittirīya-brāhmaṇa I. 4.10.1.
[8]:
Śatapatha-brāhmaṇa 4.2.1.1, 1.2.1.3, 5.1.4.2.
[9]:
Taittirīya-brāhmaṇa 1.1.4.8, 1.7.10.1, 1.5.10.7, 1.5.2.7, Śatapatha-brāhmaṇa 2.1.2.18, 10.4.4.2.
[10]:
Śatapatha-brāhmaṇa 2.1.2.
[11]:
Bhāratīya Jyotiṣaśāstra p. 38,39.
[12]:
[13]:
[...] Taittirīya-brāhmaṇa I. 8.4. Also Taittirīya-brāhmaṇa 1.5.2.; 1.1.2., 1.8.4.
[15]:
Taittirīya-brāhmaṇa III.1.
[16]:
Aitareya-brāhmaṇa 13.9 and Taittirīya-brāhmaṇa 1.1.10. Also Aitareya-brāhmaṇa 3.33 for an Astronomical Significance. 130
[17]:
[...] Kauṣitaki-brāhmaṇa XIII.1
[18]:
[...] Taittirīya-brāhmaṇa 3.10.1 gṃdËga Ed āOmn{V& Śatapatha-brāhmaṇa 1.6.3.
[19]:
Śatapatha-brāhmaṇa 1.6.3. Bhāratīya Jyotiṣaśāstra p. 49.
[21]:
[22]:
Tāṇḍya Brāhmaṇa IV. 6.3-13; IV. 7.1.
[23]:
Dikshit asserts the connection of Jyotiḥśāstra and Vedānta in this statement. Bhāratīya Jyotiṣaśāstra p. 69.