Concluding Remarks

Saṃhitā Period

Observation of nature for inferring human future is a common practice in the Saṃhitā period. Light and nature deities constitute the chief cosmic forms in this period especially the early Ṛgveda-saṃhitā, whose qualities and actions are an amalgamation of human nature and actions. Certain cosmic actions are deemed inauspicious pertaining to which countermeasures are employed. However, the study of cosmic characteristics and cosmic order brought forth by the heavenly bodies and arranging ritual actions on cosmic time is the primary aspect of the correlation of Jyotiṣa and Karma of the Saṃhitā period.

The idea of survival of human existence after physical death exists and actions in present life decide the future discourse or after life is believed in the Saṃhitās pertaining to which cosmic divisions as heaven as well as hell appear in the literature. Exploration of the cosmic screen to this effect also occurs as a part of the correlation in the later Ṛgveda-saṃhitā

Ideal future pertained to the path of light. Darkness being a condemned idea calculation of time on the motion of Sun and Moon and arrangement of sacrificial actions for the obtainment of such a future leading to the path of light necessitated the fusion of Jyotiṣa and Karma in the Saṃhitās in accordance with which a systematic and organized worship of nature is formulated and continues till the end of the Saṃhitā period.

Brāhmaṇa Period

The study of natural characteristics and actions continue in the Brāhmaṇas. Human actions are performed for material joys also belief in the existence of heaven as a place for rewards of sacrificial works where as hell as darkness where the evil doers are punished sustain in this period.

Ritual actions performed in present were deemed essential for creation of future of man. Long life, heaven and immortality continued to be desired by man for which actions based on the order of heavenly bodies were arranged. Proper time derived by the actions of luminaries is associated with rituals though there is not much Astronomy in the Brāhmaṇas Nakṣatras are connected to deities which play a subordinate role in the Brāhmaṇas compared to the Saṃhitās.

Sacrificial act being principle, the central role of Agni as a connecting medium between man and nature continues. Worship is yet natural as stars are still believed as the temples in which gods reside (Taittirīya-brāhmaṇa I.2.5.11, Śatapatha-brāhmaṇa XIV.3.2.). The chief form of worship is of the single creator god Prajāpati in whom all deities are unified since Ṛgveda-saṃhitā X.121. Time is equated with Prajāpati and actions are arranged on his joints which are cosmic points created by the motion of Sun and Moon. Equally important is the beginning of the Nakṣatra System marked in the Kṛttikās observed as never swerving from the East. Viṣuva as the middle of the sacrificial sattra and Sun being in the zone of the gods and the fathers indicate that sacrificial actions arranged on the cosmic order served an intellectual basis to the explanatory and mythological character of the Brāhmaṇas.

Ṛta, the order of heavenly light bodies has come as Satya in the Brāhmaṇas which is equated with the sacrifices. The moral nature of Varuṇa celebrated by Prajāpati in this period also reflects in sacrificial actions as morality yet coincides with ritual works. The effort to provide a physical natural basis to time and desire in the form of Prajāpati is also an important development as well as a practice. These instances and such statements as the knowledge of time makes one sinless, or leads one to heaven displays that the following of cosmic actions through rituals was an intentional business, carried on to subserve a definite purpose related to human for which the correlation worked.

Upaniṣad Period

In an effort to expose the nature of the cosmos and man’s place in it, the correlation in the Upaniṣads chiefly worked to make understand the nature of the abstract principle Ātman behind the visible workings of the universe. Ātman being of the nature of light, visible light forms served as symbols to the understanding of the nature of the supreme principle in this period.

Being an unchangeable principle expressed by the term Satya as eternal, the correlation proceeds to explain the original principle by the theory of name, form and action. The visible activity a representation of the immortal principle being covered by the reality of names and forms is also a vision of the ordered activity of Brahman by means of ‘time’ displayed by the order of the cosmic light forms work on which is a way to Brahman.

The projection of a sphere beyond time is also a subject matter of the Upaniṣads, the correlation extends to explain the qualityless Brahman, its light form visualized in a dream.

The Upaniṣads with the concept of rebirth and transmigration led the correlation of Jyotiṣa and Karman to the theory of Karmavipāka as to the vision of the past actions. As also the realization of Brahman for the unity of the Brahman Ātman connected the correlation of perception to the activity to knowledge.

Vedāṅga Period

Jyotiṣa was a subject of considerable respect (Gautama Dharmasutra XI. 1213, 15-16) in the Vedāṅga period whereas Karma was emerging as a doctrine of human ethics and the duties concerned with it. The correlation of Jyotiṣa and Karman of this period is relevant with deriving times for rituals and with the vision of past actions of man and his probable future. More so post-Upaniṣads it is connected with the evaluation of human actions, physical as well as moral on the cosmic background. A focus on the present birth of man as a manifested link to his past actions and thereby his future is evident, for which the teachings of the culture in the form of Dharma to be followed inclusive of work on time for certain rectificatory and essential actions constitute the chief form of the correlation of this period.

Varāha Period

Natural cosmic action connected to the past actions of man is evident in the Varāha-period. Genethlialogy connected to the daiva aspect of Karma is a regular practice as also Karma and Punarjanma linked by means of horoscopy are the most salient features of the Varāha period.