Part 4.1 - Ideology in the Vedāṅga Period

Later to the Upaniṣads, Jyotiṣa appears in the post Vedic literature which is inclusive of the Vedāṅgas and the Dharmaśāstra texts. Jyotiṣa comprised as one of the six Vedāṅgas (limbs of the Veda) is a development of this period. Practically utilized for proper sacrificial and other rituals employed from the Veda is the chief identity of Jyotiṣa expressed in this period.

Karma in this period occurs chiefly in the systems expressing the man cosmos connectivity and also in the Heterodox works. The subject matter of this period being principally concerned with the teachings of the Veda, the correlation of Jyotiṣa and Karma coalesce the aspects dealt with earlier working on the exclusive authority of the Veda.

i. Idea of Saṃsāra

Rebirth or cycle of births and deaths which is one of the chief topics of the Upaniṣads is frequently addressed as Saṃsāra in the Dharmaśāstra. Whereas the Upaniṣads attempts to reach the endpoint of rebirth through knowledge and emancipation using of the term Saṃsāra, though not very often occurs in an adverse sense as an aftermath for an individual who fails to attain liberation^[1] which is a principle topic there. They also place the activities of mind at the root of Saṃsāra^[2] which worked against Release. Whereas in the Smṛti literature, whose foremost object pertains to the duties (Dharma) to be performed by different Varṇas and Āśramas actions come in a sense of obligation rather than of the nature of scrutiny as in the Upaniṣads. Here the word Saṃsāra carries the sense of gati or yoni^[3] and appears in an established way with an adaptability on part of the culture as a consequence to be faced its acceptance with a positive faith. Rebirth is yet believed an outcome of sin leading to birth in various forms and regions.^[4]

ii. Nature of Satya

Satya is eulogized even deified as Brahman, is believed as an ancient form of Dharma and appears in numerous aspects in this period.^[5]

iii. Sacrifices as Prakṛti and Vikṛti

Sacrifices come in the form of Prakṛtis as well as Vikṛtis, the basic model of Darśapūrṇamāsa sacrifice a model for similar type of iṣṭis in this period. Also the knowledge of parvan remain important in this period.^[6] The Polestar Dhruva is believed as an emblem of constancy the thought displays an utility in most of the Sūtras.198

Footnotes and references:

[1]:

Kaṭha Upaniṣad III. 7; Śvetāṣvatara-upaniṣad VI. 16.

[2]:

Muktikā Upaniṣad II. 37.

[3]:

Manusmṛti XII. 52, 54, 70.

[4]:

Manusmṛti XII. 54-59, Yājñavalkya-smṛti III. 131., 206-215.

[5]:

Śāntiparva. 162. 4,5,7-9.; Manusmṛti V. 106.

[6]:

Gobhilagṛhyasūtra I. 5.13. 133