Part 3.2 - Jyotiṣa and Karman: Heaven and Sattva form

[Full title: The Knowledge and Derivation of Form (2): Jyotiṣa and Karman: Heaven and Sattva form]

i. Actions determine Future

Performance of actions was deemed essential for the determination of future since early times. Actions were supposed to create certain potency which produced results in a distant future after the death of the body. Atharvaveda refers to the soul following iṣṭāpūrta in heaven.^[1] The Upaniṣads believed in the role of desire, will and actions in the formulation of future of man.^[2] Bṛhadāraṇyaka-upaniṣad (4.4.5.) mentions the becoming of an individual dependant on his actions. The Chāndogya-upaniṣad III. 14.1. explains that future is in accordance with the determination (Kratu) of man. Later to the Upaniṣads the thought prevailed that man’s own actions, his work and conduct led him to his future existence in the form of rebirth. The transmigration of Jīva individuated in accordance with the quality of the desire. Actions thereby produced results both ways as auspicious or inauspicious being decisive in determining the further motion.^[3] The motion or gati following dharma or adharma differentiated on account of the quality of the ‘Adrṣṭa’.^[4] Whereas earlier the existence surviving after the bodily death was believed to keep on moving by its inherent power (Svadhā),^[5] later the force of man’s own past actions came to be believed as the source of his link with future.

ii. Karma as Puruṣārtha

Action is principle in the culture. The term Karma chiefly comes in the sense of actions prescribed by the Veda and the related authoritative texts. Prescribed actions are ‘actions proper’.^[6] Initially, the sacrifices became a source of such actions. In the Brāhmaṇās, Yajñakarma was declared as the highest form of Karma (act).^[7] Sacrifices promised longevity, immortality in heaven (Śatapatha-brāhmaṇa XI.6.2.5.). Reward of religious works was heaven,^[8] an abode shared in union with the gods, who were believed to reach immortality by the aid of building up a fire altar.^[9] Agnihotra on specific times was a required Karman.^[10] Sacred works were essential for casting off Punarmṛtyu.^[11] They were believed to change the course of nature,^[12] and were rectificatory resources as well.^[13] Ritual actions for release from Karman were also employed.^[14] Other than sacrifices Veda prescribes actions in the form of prayers and oblations, śāntis, vratas also moral deeds all as meritorious actions. Prescribed actions are primarily categorized in two divisions, action as Karma which keep in the chain of creation and action as knowledge which leads to release.^[15]

iii. Actions on the Order of Times

Prescribed actions were arranged on the order of cosmic time brought forth by the order of cosmic forms. Sacrifices were arranged on the motion and positions of Sun and Moon in specific Nakṣatra. Ṛta displayed the cosmic order of forms, Agni as Vratapati,^[16] Varuṇa as the guardian of Ṛta and thereby of the cosmic and the moral order or the order of the qualityful Brahman represented in the order of cosmic light bodies, these and such instances demonstrated the study of knowledge of the order of the forms brought forth by cosmic time. Whereas statements such as the motion of Moon in the circle of the Nakṣatras^[17] certain Nakṣatras and seasons deemed fit for ritual actions,^[18] or sacrifices being arranged on the body parts of Prajāpati equalled with Saṃvatsara, exhibit the importance of the knowledge of the practical utility of time, specific actions performed on which were deemed favourble for human future.

iv. Kāla and the potency of Karma

The actions performed on specific times created a potency which fructified by the motion of Kāla. The reference to creation from sacrifice or attainment of desired things by means of action comes from this corner. The potency ‘Apūrva’ is said to reside in the individual, its fructification occurring after a lapse of time. The action leading to such a potency comes from ‘Am{W©^mdZm’^[19] inclusive of the idea of Swarga brought into being by means of performance of sacrifice. Actions here in form of sacrifice though principle and Swarga though the reward of sacrifice, the lapse of time lying between the performance of action and its result and that which necessitated the introduction of Apūrva^[20] is an equally important factor. Kāla is the force connected with the fruition of action, manifesting it at a distant future and therefore represents a verifiable link between Karma and its consequences. Therefore, the injunction of Veda, ‘one desirous of heaven should perform sacrifice’,^[21] is inclusive of the role of Time in bringing the idea in actual practice of which ‘performance of sacrifices’ on the ‘order of times’ is one part.

Of the other part of role of time of bringing the consequences of actions in manifestation, which is a sector of Karmavipāka, the term manifestation or perception sometimes comes in a restricted context as to limited to the human perceptive faculty of the organs of sense. This development presumably post-Vedic brought forth the role of time connected with the vision of the ‘pūrvakarma’ the past actions of man. Also, time as the force connected with the fruition of actions, is a cause for the manifestation of the present form, where the motion of time is the manifesting force whereas the quality of the actions is responsible for the form. Since the performed actions in the form of a potency has a tendency to retain in the individual, any manifested form is an admixture of variety of actions of the past which presently have come to fruition. Thereby alongwith ‘Apūrva’ the potency restricted to Yajñakarma, the Systems also mention ‘Adrṣṭa’ which is complex of both dharma and adharma and which together constitute the Karmāśaya of which Prārabdhakarma is connected to the present form.

v. The Quality of Jyotiṣa

As a means for release from the Karmāśaya, Patañjali’s Yogasūtras suggests the performance of proper actions at ones own free will performed in present to destroy the sorrows surfacing in the future.^[22] This expression is in continuation with the concept of future exhibited by the Veda. Veda prescribes actions for the fulfilment of desires^[23] to be performed in present, which fructify in a later period of time and nonfulfillment of which may lead to sufferings in the future.

Whereas in the post-Vedic period, Jyotiṣa is instrumental to assume the past actions and the relative future from the presently perceptive form of an individual, in the Veda proper prescribed actions on specific times performed in the present is mentioned as to lead to a desired future, whose fruition for instance in case of heaven and immortality is an action potential fructifying in a different ‘time’ and ‘plane’ of existence than the present one while the actions are performed. Jyotiṣa, as a Vedāṅga, as the eye of the body of the Veda along with providing presently perceptive time points derived from the motion of the light bodies to perform actions also provide a vision of the imperceptible planes to some extent through the anthropomorphic forms. But what really establishes Jyotiṣa as a Vedāṅga is that it created an awareness amongst the culture regarding the ‘importance of actions performed in the present’ their future recompenses as acquisition of Swarga and the rest though on an assumptive basis yet carried the authority of the Veda. More so along with the force of the motion of time according to the Upaniṣads existence travelled in accordance with the ‘quality’ of the deeds^[24] on which depended his manifestation in various planes in the future which is a derivation in practice earlier. Veda akin to this line of thought based on specific times derived from the cosmic design as to leading to such paths and planes which defined the quality of ‘Sattva’. Actions performed on which in due course led to the manifestation of the existence in the ‘Sattva plane’ of cosmos than entitled as Swarga.

vi. Sattva: The Form and the Plane of the Deities

In bringing the ideology in practice for reaching the plane of Swarga, actions were arranged on the motion of light bodies specifying the form of deities who were assumed to reach the plane earlier. The (apparent) motion of the Sun showed the path to the gods and heaven.^[25] The two paths bifurcated on reaching the Moon (Chāndogya-upaniṣad V. 10.2,4,5), the performers of sacrificial actions went by the path of the gods.^[26] The thought is expressed later in Gītā (IX.25) that those who praise the deities merge in them. The motion of the Devanakṣatras also specify the path from South to North.^[27] Moon well posited in the Nakṣatras is an important criteria for the performance of ritual actions.^[28] Gargasaṃhitā mentions actions to be undertaken at specific times.^[29] That these actions though varied lay prominence on Sattva, the predominance of which claimed birth amongst the gods in the heaven.^[30] This coincides with the earlier idea of pious men of this world becoming Nakṣatras in the heaven and where Sattva equates with ‘Puṇya’.^[31] Swarga and immortality, the spheres of Sattva or light being achieved by the deities specifying light^[32] are to be accomplished by means of prescribed actions. Swarga is reached after such actions.^[33] There are prayers for immortality,^[34] the ultimate form designating brilliance^[35] blending with which gelled the idea of light and immortality.^[36]

Out of the two paths, release is only by the path of light, the Devayāna, which

is lighted throughout and is attained gradually.^[37]

vii. Sattva: the Inborn Disposition

As to why the Sattva forms of cosmos were being selected by the culture to subserve the ideology of Swarga and immortality, Sattva is declared as being, nature, natural character or the inborn disposition.^[38] The Sāṃkhyas while explaining the fundamentals of the universe explain Sattva as being light and buoyant.^[39] The light forms in the nature are thereby the symbolic representations of the Sattva quality in the cosmos.^[40] Sāttvika state is believed to be the most perfect state of Prakṛti and alongwith representing the quality of light the ‘order’ of the visible cosmic light forms is also a representation of the ‘order or discipline’ as a quality of Sattva.^[41] Along with the study of the cosmic light forms, the order of the light forms is also a subject matter of Jyotiṣa.^[42] Actions arranged on time points defining the Sattva in the cosmos and its order can thereby be assumed as the ones leading to the Sattva planes.

On the other hand whereas Rajas and Tamas are mentioned as dissimilarities^[43] Sattva is equable, the natural disposition and thereby a permanent state. The Sun and the Moon, the cosmic forms of Sattva, thereby do not destroy in the pralayas, the cosmic construction and its reversal confined to the modifications and not to Sattva which is being^[44] is also on expression indicating the permanency of the quality of Sattva.

The plane of Sattva is permanent or imperishable compared to the perishable world of names and forms. The Sattva plane and the gods residing their already existed though in their primeval age while the manifested world (sat) emerged.^[45] Sat here meant ‘developed’ primordial to which is the Asat or ‘undeveloped’ though unmanifested or imperceptibe yet inclines ‘existence’ or ‘being’.^[46] Activity here is present in a dormant state which at a later point differentiates.^[47] Such instances expressed the quality existing in unmanifest form and manifesting on account of activity.

viii. Sattva as Knowledge and Light

Sattva is equaled with ‘knowledge’ as well as ‘light’^[48] and is thereby the plane or state of knowledge and light Sat is therefore permanent in the sense of ‘Knowledge’ or ‘Truth’ on the other hand Brahman, the source of beings, is selfillumined and the ultimate form of Knowledge.^[49] The Parābrahman is connected to the permanent plane and to some extent to the plane of Sattva in which reflects the initial concept of Swarga. The boundary bifurcating this plane from the perceptible

‘name and form’ world is declared to be the boundary of ‘desire’ or of ‘time’.^[50] Above this boundary is the Parābrahman which swallows or absorbs Kāla.^[51] Below which is the perceptible world in which the cosmic light forms initially anthropomorphize the deities and later represent the self-illumined Brahman.

ix. Sāttvika Actions and Heaven

Actions arranged by the Veda on their performance claim to transcend this boundary of desire and time leading from the visible perishable world to the more permanent plane of swarga. Prajāpati the cosmic form of desire as well as time was created for actions to fulfill desires by means of sacrifices. The Sun and the Moon on whose motion actions were arranged received their light from Brahman and were in the visible world representations of the non-visible Brahman.^[52] Rather in the later period, the objects of Sattva as the effects of Brahman come to be the possible projections of the intelligence of the Brahman on account of their light forms.^[53] Performance of ritual actions led to light.^[54] Such actions led to the predominance of Sattva which resulted in a rebirth connected with knowledge and purity,^[55] the state of Sattva as consequential to motion in higher plane for instance Swarga^[56] and above all knowledge arised from the quality of Sattva,^[57] with such expressions Sattva is believed the transmigrating element carrying to the plane of Swarga [svarga]. On this account perhaps actions are arranged on cosmic time specifying Sattva for a desire of heaven performance of which created an action potential the fruition of which was believed to manifest the existence in the plane (or state) of Sattva by the force of time.

x. Unit in human

If cosmic time is a cause for performance of actions connected with Sattva, it is the impressions of any such act which is allied with its fruition in future. The ‘impression’ coupled with ‘Time’ link the ‘actions with the result’. Creation of such impressions as implantation of Sattva with aid of actions and time is termed as ‘Saṃskāra’. It is a means employed by the culture to induce ‘Dharma’. Thus ‘Saṃskāra’ is defined as that which makes an object fit for a purpose.^[58] Also termed as Anuśaya or Vāsanā which is explained as the knowledge derived from memory.^[59] In this other sense Vāsanā or Saṃskāra is accumulated action believed to be the root of Bhava.^[60]

The object on which these impressions are inscribed is mentioned as ‘Citta’ by the literature.^[61] In human form the vibrations of the Citta are declared as decisive of his motion inclusive of transmigration and transformation.^[62]

xi. Sāttvika Citta

The inherent tendency of Citta being Sāttvika^[63] also on account of its quality to apprehend forms, actions on the cosmic light forms^[64] representing Sattva and its order can be said as a means to bring the contact (saṃyoga)^[65] of the Sattva in cosmos with the operating Citta of the seer. The qualities of knowledge and light which are the basic attributes of Citta due to its inherent Sattva form are enhanced, such repeated efforts ultimately lead to the state of Pratyāhār.^[66] Though here the organs of sense come in contact with the gross forms of nature. Eye, the principle behind forms (rūpa)^[67] as one of the five organs of knowledge or perception, the quality of which is apprehending rūpa or form is a product emerged out of the Sattva aspect of agni (rūpa-tanmātra).^[68] Eye becomes the cause for the apprehension of the cosmic satva forms heading to the impressions of Sattva on the Citta. Such a Sāttvika Citta is a means for achieving an auspicious form on account of its flow or rate of motion accelerated dut to the release of the inherent Sattva due to appropriate time and actions.^[69]

The earlier idea of reaching the plane of the deities with the aid of sacrificial work on appropriate Time which held a moral angle in the Upaniṣads deciding the becoming of man in accordance with his deeds ultimately in the systems declare the functioning unit in man in which the potency of works resided and which provided the necessary motion which landed his existence in the higher plane. The physical nature of ritual actions while transformed into moral ones, the ‘planes’ acquired on account of actions converted into the ‘states’ of existence. This was an offshoot of the concept of ‘Rebirth’ of the Upaniṣads which landed the soul on the same plane to enjoy or to suffer the fruits of his merits or demerits of the earlier births. Later in the Systems this exchange of ‘planes’ into ‘states’ is a clear formulation. Thereby according to Śabara the word Swarga alludes to happiness.^[70]

Sāttvika Citta can be said to be an affair of Jyotiṣa on account of its inherent ‘light’ and ‘knowledge’ and due to its eligibility for transformation. In human form it ‘is to be acquired’ since human is an evolute of ‘Rajas’ in nature.^[71] On account of which desire born out of Rajoguṇa^[72] reside in the human apparatus constituting the senses, the mind and the reason. Desire is considered the root of activity,^[73] which makes action productive^[74] and further lead to their accumulation which retains in man in a seed form.^[75] Man originally belonging to the immortal world declined to the mortal world on account of desire is the foremost presumption of the culture. Subjective to this thought actions are arranged by the culture for the upliftment of man to his original abode and on which rests the Philosophy of the Veda and the later literature.

Jyotiṣa as a practically working system of the Veda carved the form of Prajāpati mentioned as the first seed in the Ṛgveda metaphorically representing ‘desire’ in the cosmos.^[76] Actions performed on which fulfilled the desire for heaven and for the immortal or light form.

Footnotes and references:

[1]:

Atharvaveda XVIII. 2.57.; Also Kāṭhaka Saṃhitā 40.103 and Vājasaneya-saṃhitā 18.60 refer to the region of supreme heaven reached by the performance of iṣṭāpūrta.

[2]:

Bṛhadāraṇyaka-upaniṣad IV. 4. 5-7.

[3]:

[...] Manusmṛti 12.3. Also [...] Manusmṛti 12.3. in a pleural sense.

[4]:

Manusmṛti 12.124.

[5]:

Ṛgveda-saṃhitā I. 164.30, 31, 38.

[6]:

Gītā IV. 16-18; Ṛgveda-saṃhitā I. 148.2.; Ṛgveda-saṃhitā VIII.36.7.

[7]:

[...] Śatapatha-brāhmaṇa 1.7.3.5.

[8]:

Ṛgveda-saṃhitā IX. 113.7-10, X. 16.4.

[9]:

Prajāpati, both mortal as well as immortal by Agnicayana became immortal. Śatapatha-brāhmaṇa X. 1.4.1.

[10]:

Śatapatha-brāhmaṇa II. 3.3.8-12.

[11]:

Śatapatha-brāhmaṇa X. 4.4.9, 10.

[12]:

Śatapatha-brāhmaṇa II. 3.1.5.

[13]:

Bhāratīya Jyotiṣaśāstra, p. 36.

[14]:

Jyotiṣṭomayajña, Gītā Rahasya, p. 402.

[15]:

Gītā Rahasya p. 400, 405-406. 186

[16]:

Agni and Sūrya as vratapāḥ, Ṛgveda-saṃhitā V. 2.8, X. 32.6; Ṛgveda-saṃhitā I. 83.5., Taittirīya-saṃhitā 1.3.4.3. quotes Agni as Vratapati.

[17]:

Kāṭhaka Saṃhitā XI. 3.

[18]:

Taittirīya-brāhmaṇa 1.1.2.6-7, Śatapatha-brāhmaṇa II. 1.2.

[19]:

Śabarabhāṣya on Pūrvamīmāṃsā-sūtra of Jaimini II. 1.1.

[20]:

as ‘transcendental’ result or ‘invisible effect’ Pūrvamīmāṃsā-sūtra of Jaimini IX. 1.14 and X. 3.4.

[21]:

[...] Śābarabhāṣya 1.1.2, 2.1.1

[22]:

[...] Patañjali’s Yogasūtras II. 16.

[23]:

Work on body parts of Prajāpati as a cosmic form of desire. Also kāmyakarmas as dharma.

[24]:

Bṛhadāraṇyaka-upaniṣad IV. 4.5., History of Dharmaśāstra,V.2. p. 1574.

[25]:

Śatapatha-brāhmaṇa II. 3.2.3 employs the word Xodofw indicating the region.

[26]:

Bṛhadāraṇyaka-upaniṣad VI.2., Chāndogya-upaniṣad V. 3.2.

[27]:

Bhāratīya Jyotiṣaśāstra p. 145.

[28]:

Yajñavalkya Smṛti I. 79. Viṣnudharmottara Purāṇa I. 105.9, 10.

[29]:

Gargasaṃhitā Aṅga II (karmaguṇa) in Jyotiḥśāstra p. 69.

[30]:

Gītā XIV. 18.

[31]:

Bhāratīya Jyotiṣaśāstra p. 56.

[32]:

[...] from √ {Xd I. 4p. ‘to shine’

[33]:

Agnihotra as the boat to heaven, Śatapatha-brāhmaṇa II. 3.3.15.

[34]:

To Soma, Ṛgveda-saṃhitā IX. 138.8.

[35]:

Atharvaveda. 53.4.

[36]:

Religion and Philosophy of the Veda and Upani ads p. 275.

[37]:

Gītā Rahasya p. 409.

[38]:

Apte, V.S. p. 580.

[39]:

Gītā XIV. 22., gÎdṃ bKw āH meH {_ṅ_²& Sāṃkhyakārikā. 13

[40]:

Patañjali’s Yogasūtras II. 18.

[41]:

Gītā Rahasya p. 212,213, An Autobiography of a Yogi, p. 233.

[42]:

In the order of Ṛta, the deities and the luminaries.

[43]:

Caraka Saṃhitā IV. 2.36. 187

[44]:

Gītā Rahasya p. 265.

[45]:

Ṛgveda-saṃhitā X. 72.2.

[46]:

Asat or Avyakta Ṛgveda-saṃhitā X. 129.4., Chāndogya-upaniṣad III. 19.1.,Taittirīya-upaniṣad 2.7. explain imperceptible Brahman as the support out of which the named and formed visible world emerged, Śa karācārya on Vedāntasūtra I. 4.15 mention that non-existence is not absolute non-existence.

[47]:

Equates _hV of gmṃ»‘, Chān Up. 3.1-3. ‘Sat’. without a second later differentiated on account of Time.

[48]:

[...] Gītā XIV. 11.

[49]:

Śatapatha-brāhmaṇa XI.2.8.1,2.

[50]:

Vājasaneya-saṃhitā 33.74.; Ṛgveda-saṃhitā X.129.

[51]:

Maitrāyaṇi Upaniṣad 6.15.

[52]:

Muṇḍaka-upaniṣad 2.2.10.

[53]:

[...] Brahmasūtra 2.1.6.

[54]:

Pāñcāgnividyā Bṛ Up. VI.2.15.

[55]:

Gītā X IV. 14.

[56]:

Gītā X IV. 18.

[57]:

Gītā X IV. 17.

[58]:

Śabara on Pūrvamīmāṃsā-sūtra of Jaimini III. 1.3.

[59]:

Apte, V.S. p. 504.

[60]:

Doctrine of Karma, p.590.

[61]:

Patañjali’s Yogasūtras III. 18.

[62]:

Commentary of Kolhatkar on Patañjali’s Yogasūtras IV.2.

[63]:

Citta, on account of being part of AṃV…H aU, which is an evolute of sattva part of Pañcatanmātras amongst the twenty five principles classified by Sāṃkhyas.

[64]:

Commentary of Kolhatkar on Patañjali’s Yogasūtras I. 35.

[65]:

Patañjali’s Yogasūtras II.23.

[66]:

Patañjali’s Yogasūtras II. 54, II. 36., II.39.

[67]:

Bṛhadāraṇyaka-upaniṣad I.6.2.

[68]:

Dictionary of Advaita Vedānta p.32. 188

[69]:

Patañjali’s Yogasūtras II. 14.

[70]:

‘Pūrva Mimāṃsā, Apūrva of Ritual Acts’ p.284. and ‘Karma and Hindu Mythology’ p.336 in the Doctrine of Karma.

[71]:

Gītā XIV. 18.

[72]:

[...] Gītā III. 37.

[73]:

Yogasūtra IV. 18-21.

[74]:

Yogavāsiṣṭha Rāmāyaṇa III. 96.11.

[75]:

Buddhaghoṣa’s commentary on Kathāvatthu XV. 11(152).

[76]:

Vedic Mythology p. 14.