Part 5.4 - Correlation of Jyotiṣa and Karma in the Varāha period

i. Divinations

Divinations form a part of the correlation of this period. The meaning of Śakuna as forewarning of the impending events conveyed by prognostications from birds and other means is a common practice. Such prognosticators as the falling of lizards, movements of body parts, dreams, sign while on journey or invasions, sorts of Utpātas are interpreted in the literature of this period.^[1] The causes of earthquakes are studied.^[2] Also Śakunas are viewed as a means of knowledge of actions of past life.^[3]

ii. Characteristics of an Individual

Reading of the characteristics of an individual from the Rāśi at birth and his future by means of Horoscopes is a common trait of the correlation of this period.

Nakṣatras and their characteristics are also a topic of study to understand the characteristics of an individual as also for the performance of ritual actions. The study of parvans is also of significance.^[4]

ii. Relative Time Planes

Seemingly as a representation of the activity of the qualityful Brahman the relative calculations of time find mention. The time calculations related to human, pitṛs as also divine are expressed. Conversions of Manvantaras into Kalpa equivalent to a day of Brahma occur.^[5] Time is defined with the theories of Yuga also the idea of Timelessness of the universe simultaneously exist.^[6] The two forms of time, subtle as well as great find mention of which the latter is measured by the motion o the Planets in this period.^[7] Various aspects of Planets connected with Astrology were studied and held an applicatory value, inclusive of their forms and characteristics correlating with the individual.^[8]

iv. Daiva and Puruṣakāra

Karma bears two forms in this period thereby the co-relation with Jyotiṣa occurs in two ways. Daiva and Puruṣakāra are equally powerful in deciding the life span of an individual. Karma is the prime cause of origin and existence of living beings and diseases in this period.^[9] The factor of Daiva is dealt with the Jyotiṣa texts as the vision of the past actions.

As of Puruṣakāra, Sun worship remains prominent in this period.^[10] Rituals related to Sun and Śāntihomas were fixed on the parvans.^[11] Actions on the lords of Tithis, Nakṣatras and Months were arranged for Saṃskara rites.^[12] Rectificatory actions were arranged on specific times to avoid the evil influence of Planets,^[13] Śañti rites for various sorts of Śakunas as Utpāta and Nimitta also occur. The Viṣnudharmottara record predictions related to eclipses.^[14] Actions related  Saṃskāras and Śānti rites prominently occur in this period.

Footnotes and references:

[1]:

Vasantarāja Śakuna Chap. 17, verses 1-22., Bṛhadyogayātra XIII. 110; Mārkaṇḍeya Purāṇa 40. 1-33. Caraka Saṃhitā Chap. 12.

[2]:

Brahma Purāṇa 21. 23-24.

[3]:

Adbhutasāgara I. 6., Vasantarāja Śakuna 20.7., Nimitta of Bhadrabāhu Chap. XIV., Bṛhadyogayātra 23.1. 136

[4]:

Viṣṇu Purāṇa III. 11. 118-119 define parvans, also Bṛhat-saṃhitā of Varāhamihira ii. 113 on astrological portents of parvans.

[5]:

Viṣnupurāṇa VI. 3. 11-12.

[6]:

History of Dharmaśāstra V. 1. p. 693, 695; Time reckonings in the Nārada Saṃhitā III. 1-2; Also commentary of Śaṅkarācarya on Vedāntasūtra II. 1.36.

[7]:

Viṣṇudharmottara Puraṇa I. 72.7.

[8]:

Sārāvali X. 116., Bṛhat-jātaka of Varāhamihira II. 5-7, 8-11, 12, 14.

[9]:

Caraka Saṃhitā I. 25. 1-15, III. 3.29.; IV. 1.116.

[10]:

Brahma Purāṇa 29.61.

[11]:

Viṣṇudharmottara Purāṇa 71.86.

[12]:

Bṛhat-saṃhitā of Varāhamihira Chap. 98., Nārada Purāṇa I. 56.133-135., Bṛhadyogayātra III. 1., Ratnamāla II. 7-9., XIII. 2.

[13]:

Ratnamāla X. 15.

[14]:

I. 85.56.