Karmic Astrology—a Study

by Sunita Anant Chavan | 2017 | 68,707 words

This page relates ‘Karma in the Upanishad 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 3.3 - Karma in the Upaniṣad Period

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i. Ṛta and Sacrifices

The earlier concept of Karma as Ṛta prevalent in the Ṛgveda continue in the Upaniṣads. Karma in the sense of Ṛta is referred to in the Kathopaniṣad 1.3.1. and Maitrī Upaniṣad 2.6.6.

Sacrifices exist in the Upaniṣads. The reward of sacrificial performance was securing a place in the world of the fathers (Bṛhadāraṇyaka-upaniṣad I.5.16.). Sacrificial offerings amongst other rituals were considered as a sukṛta, a meritorious act which made achievable the Brahmaloka.^[1] Sacrificial fire is still supposed to put an end to evil action.^[2] Such connections of ritual actions with morality is one of the remarkable feature of the Upaniṣads.

Yet apart from sacrifices being valued^[3] in this phase a confined utility of sacrifices as rotation in the cycle of rebirths is expressed.^[4] With such an allocation, sacrifices are only a bridge to Brahman.^[5]

ii. Karma as Cosmic Activity

The process of conversion of initially undifferentiated universe into a differentiated one into names and forms resulting from Brahman as the cause of creation as well as destruction is the nature of the cosmic activity in the Upaniṣads.^[6]

Also such references as the structure of the universe evolved from the Ātman, by the process of unfolding (Sat) (Taittirīya-upaniṣad II.6,7.) or Ātman attributed the creation of elements (Taittirīya-upaniṣad II.1.) also occur. Bṛhadāraṇyaka-upaniṣad (II.1.20.) explain the process of creation comparing fire and sparks springing forth from it to the Ātman and thereby the emerging forth of cosmic activity.

The cosmic activity as connected with Brahman and Ātman the interaction of man with cosmos became cosmogonist where ritual actions turned into allegoric acts explaining acts as Aśvamedha gained through the realization of parts of the sacrifice and the universe.^[7]

The material or ‘external’ form of sacrifice was substituted by ‘internal’ sacrifice for instance the ritual of Agnihotra to such extent is converted into Prāṇāgnihotram [prāṇāgnihotra]. (Bṛhadāraṇyaka-upaniṣad I.5.23, Chāndogya-upaniṣad 5.19.24).

iii. Moral Aspect of Karman

The chief nature of Karma in Upaniṣads is moral. They transform ritual Karma into ethically retributive Karma. Whereas the concept of sukṛta and duṣkṛta existed in the Saṃhitās, which later was mainly confined to the correctness or errors in the sacrifices in the Brāhmaṇas, Karma in the Upaniṣads explain the becoming of man according to his deeds, distinguishing between good and sinful acts. Man possessed will (Chāndogya-upaniṣad III.2.13.), his behaviour either good or bad transformed him accordingly,^[8] depending upon his desires and actions.

Karma as a retributive force became the cause of happiness and suffering. Earlier this idea is expressed in the Taittirīya-brāhmaṇa III.11.1. showing the fate of actions while Śvetāṣvatara Upaniṣad V.7 extends the importance of conduct explaining the consequence of actions acquired by the doer in accordance with their nature.

iv. Karma as Daiva

Karma being causal in nature, every action is connected by a causal link to some previous action. Simultaneously, the nature of present action determinative of the future discourse the concept of Karma provide a consequential chain to the established order of things.

The retributive force of Karman connects transmigration to the theory. With puṇya and pāpa appearing in a clearly ethical sense in the Upaniṣads and rebirth as a consequence of willful acts performed in some remote past, manifesting in the form of sufferings and happiness thereby reflecting an inequality^[9] in present birth amongst human forms constitute the angle of Daiva in the Upaniṣads. Daiva carries the sense of divine will thereby the fruits to be received are from the gods and occur with the passage of Time. These factors carried a relevancy with the rebirths of the soul.

v. Karma as Vidyā

Apart from actions resulting form desire and will of man, the inclination of Upaniṣadic thought to project Karma as Vidya (Knowledge) is generally prevalent.

Also the nature of Brahman Ātman in the sense of non-action as being contradictory to action, Karma as Knowledge is a means to understand the Ultimate Principle. In this sense Bṛhadāraṇyaka-upaniṣad distinguish Karma as ritual actions and Vidyā as well.^[10] In a somewhat similar sense, the Kena Upaniṣad IV. 8. expresses Brahman as resting upon austerities, self control and Karma (as work or action).

The concept of relative ethics in the sense of knowledge of good and evil and action arranged accordingly for the achievement of release is one way of thought in this period whereas embodied life and present birth amongst the cycle of rebirths itself being considered evil, bringing an end to embodiment and to achieve deliverance, form another way of thought in the sense of absolute ethics. The knower of Brahman, being free from good and evil,^[11] or the world of Brahman being without evil.^[12] chastity in thoughts and deeds appears to be the prime requisite of this period.

Desire being the seed behind the above traits, also it being considered as a fetter and not action (proper) itself, the knowledge, that rebirth results from desires and ignorance being acquired, transcending the human seed with the aid of desirelessness and acquiring of true knowledge is a suggested solution.^[13]