Karmic Astrology鈥攁 Study
by Sunita Anant Chavan | 2017 | 68,707 words
This page relates 鈥楯yotihshastra in the Brahmana Period鈥� 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 鈥渁ction according to Vedic injunction鈥� such as the performance of meritorious sacrificial work.
Go directly to: Footnotes.
Part 2.2 - Jyoti岣ヅ浤乻tra in the Br膩hma峁嘺 Period
i. Divisions of Time
Time being considered as one of the important factor in the correctness of sacrifices, the development of 闯测辞迟颈峁 occurs in this sense. The 艢膩t. Br膩.I.7.3.3 mentions Time as 鈥榩roper time鈥�. 笔谤补箩腻辫补迟颈, the deity equated with 厂补峁僾补迟蝉补谤补 in the 叠谤腻丑尘补峁嘺蝉 during creation said to arose out of a golden egg which swam about an year (艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 XI.1.61.).
The term 痴补谤峁 occurs in 艢at Br膩. (2.2.3) and in the 叠谤腻丑尘补峁嘺蝉 is calculated of 360 days or 720 days and nights together.[1]
The 叠谤腻丑尘补峁嘺蝉 name months with 狈补办峁迟谤补蝉. Earlier in 罢补颈迟迟颈谤墨测补-蝉补峁僪颈迟腻 the names of months occur as Madhu, 惭腻诲丑补惫补 and such being twelve distributed amongst six seasons.[2] A thirteenth month is also referred.[3]
The seasons vary in number in the 叠谤腻丑尘补峁嘺蝉.[4] The Tai Br膩. (I.1.2.6.) places Vasanta as the first of seasons. An important feature of the 叠谤腻丑尘补峁嘺蝉 in relation with seasons is that they label Vasanta, 骋谤墨峁补 and 痴补谤峁Ｄ� together as the 峁歵us for the gods.[5]
Ayana as Sun鈥檚 passage in the Northern and Southern hemisphere for six months each is recognised as being in the gods and fathers.[6] The Sun stands still is also an observation in the Kau峁taki-产谤腻丑尘补峁嘺 19.3.
叠谤腻丑尘补峁嘺蝉 record months ending with Full Moon and addressed from 狈补办峁迟谤补蝉.[7] The bright half of the month is said to be the time for the gods.[8]
Amongst the phases of Moon, the New Moon and the Full Moon receive proper names[9] which occur as names of deities in the 厂补峁僪颈迟腻蝉.[10] The term 础尘腻惫腻蝉测补 finds an explanation in the 艢补迟补辫补迟丑补 Br膩hma峁嘺 (I. 6.4.5.) where Moon is expressed as the food of the gods and is also said as entering the water and the herbs whereas the Aitareya Br膩hma峁嘺 (40.5) mentions the Moon entering the Sun on 础尘腻惫腻蝉测补. The word tithi finds mention in the 叠谤腻丑尘补峁嘺蝉[11] in connection with a specific rite associated with a particular tithi. Also the division of day in three parts and five parts are mentioned.[12] 惭耻丑奴谤迟补 as small divisions of the day occur in the 叠谤腻丑尘补峁嘺蝉.[13] A day named Vi艣uva or Vi峁wat placed in the middle of the sacrificial year is found out in the 叠谤腻丑尘补峁嘺蝉 when the days and nights are of equal length.[14]
Divisions of time thereby occur in the sense of specific time for performance of rituals.
ii. Divinations
The 叠谤腻丑尘补峁嘺蝉 connect Vi峁wat with countermeasures for eclipses.[15] Darkness continue to be condemned, effort for restoration of light of the Sun is mentioned in 笔补帽肠补惫颈峁兣沘-产谤腻丑尘补峁嘺 VI.6.8. Purity is associated with ordeals related to fire. (笔补帽肠补惫颈峁兣沘-产谤腻丑尘补峁嘺 XIV.6.8, Jaimin墨ya-产谤腻丑尘补峁嘺 111.233f, 艢膩t.Br膩.I.9.3.2.)
Dream state was connected with the soul wandering with free will (艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 XIV.7.1.12), the existence of the fathers was dream like (艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 XII.9.2.2).
iii. Luminaries
厂奴谤测补 as a celestial body is well recognized in the Br膩hma峁嘺 literature. Sun as the cause of seasons, winds, planets and existence is mentioned in the Aitareya Br膩hma峁嘺 (2.7).the rise and set of Sun as a mere appearance and the explanation behind the process is provided in the Aitareya Br膩hma峁嘺 (111.41)
Moon on the physical side is connected with rain (Aitareya-产谤腻丑尘补峁嘺 VIII.28.15.), with the tides and especially with the plant life,[16] whereas mystically as Soma is connected with the fathers.[17] The crater on the Moon as a dark part on the Moon is observed[18] and the hare shape is recognized with Yama in the Jaimin墨ya Br膩hma峁嘺 (1.2.8).
iv. 狈补办峁迟谤补蝉
A fully developed 狈补办峁迟谤补 system appears in the 叠谤腻丑尘补峁嘺蝉. The 狈补办峁迟谤补蝉 begin with 碍峁泃迟颈办腻 with an explanation provided for 碍峁泃迟颈办腻 as the beginning point.[19] 罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 2.7.18.3 provides their derivation. They appear with their deities (罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 3.1.4.5) and number of stars.(罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 1.5.). The method to mark 狈补办峁迟谤补蝉 was known in this period and were involved with the religious rites. 狈补办峁迟谤补蝉 were divided as 辫耻峁噛补 and 辫腻辫补 (罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 I. 5.2, III. 1.2.8). A division of 狈补办峁迟谤补蝉 as Deva 狈补办峁迟谤补蝉 and Yama 狈补办峁迟谤补蝉 also appear (罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 3.1).
v. Deities
笔谤补箩腻辫补迟颈
笔谤补箩腻辫补迟颈 is the prime deity of the 叠谤腻丑尘补峁嘺蝉. The creator god, 痴颈艣惫补办补谤尘补苍 of 峁欢惫别诲补-蝉补峁僪颈迟腻 (X.81, 82.) is associated with 笔谤补箩腻辫补迟颈 in the 艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 8.2.1.10.and Ait Br膩. 4.22. 笔谤补箩腻辫补迟颈 also sucks in the metaphysical nature of 痴补谤耻峁嘺 and is made the king of the gods, 痴补谤耻峁嘺 is equated with 笔谤补箩腻辫补迟颈 as he possessed the form (谤奴辫补) of 笔谤补箩腻辫补迟颈.[20] The association of the heavenly light forms 膧诲颈迟测补, 颁腻苍诲谤补尘补蝉 and also Agni with 笔谤补箩腻辫补迟颈 often occurs in the 叠谤腻丑尘补峁嘺蝉.[21] More importantly he is the cosmic form of desire made physical to connect with ritual actions.
笔谤补箩腻辫补迟颈 is also given a physical basis with the aid of the 狈补办峁迟谤补蝉. 狈补办峁迟谤补蝉 associated with the body parts of 笔谤补箩腻辫补迟颈 appear in the 罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺[22]
笔谤补箩腻辫补迟颈 is also made representation of Time and its divisions in the 叠谤腻丑尘补峁嘺蝉. 厂补峁僾补迟蝉补谤补 (year) is identified with 笔谤补箩腻辫补迟颈 (艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 1.6.3.), 础尘腻惫腻蝉测腻, 笔补耻谤峁嘺尘腻蝉墨 and the joining points of day and nights also the beginnings of the seasons are made the joints of 笔谤补箩腻辫补迟颈 (厂补峁僾补迟蝉补谤补).[23]
Agni
Agni is equally important in the 叠谤腻丑尘补峁嘺蝉 as representation of the sacrificial fire. Atharvaveda (1.1.8.) mentions Agni as ruling the sacrifice. In addition the 艢补迟补辫补迟丑补 Br膩hma峁嘺 X.4.3.9 identifies Agni altar with rituals or holy works as well as knowledge (痴颈诲测腻). In the 峁欢惫别诲补 (VII.93.7, IV.10.7,12.4) he is invoked to pardon sins, addressed as 鈥�闯腻迟补惫别诲补鈥�, (峁欢惫别诲补-蝉补峁僪颈迟腻 6.15.13) explain him as the knower of all generations, in the 叠谤腻丑尘补峁嘺蝉, he frees oneself form the guilt of one鈥檚 parents. (罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 3.7.12.3-4). Tai Br膩.2.4.1.6 projects Agni as the path which leads to the gods through which one may reach heaven. In the rituals the Southern Agni represents the region of the fathers, it also carries a cosmic significance of the position of the Sun at the winter solstice about to die indicating an end of a specific activity.(艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 IV. 6.6.1.)
Apart from the above chief deities specifically connected with ritual actions mention of 叠峁沨补蝉辫补迟颈 appear in the Tai Br膩.3.1.1.5. in connection with the 狈补办峁迟谤补 罢颈峁补 which in later literature appears as the Planet Jupiter though in the 叠谤腻丑尘补峁嘺蝉 its specification as a Planet is obscure.
Footnotes and references:
[1]:
艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 IX. 1.1.43, Aitareya-产谤腻丑尘补峁嘺 VII. 7.
[2]:
IV. 4.11.1. 128
[3]:
As an unfavourable period. Aitareya-产谤腻丑尘补峁嘺 III. 1.; of thirty five (艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 IX. 1.1.43) or thirty six days (艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 X. 5.4.5).
[4]:
艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 II. 13.16 (six 峁歵us), three and six 峁歵us (艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 XII. 8.2.33, five 峁歵us (Ait. Br膩. I. 1.).
[5]:
[...] 艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 II. 1.3.1.
[6]:
[...] 艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 II. 3.2.3.
[7]:
History of 顿丑补谤尘补艣腻蝉迟谤补 V. 1 p. 659.
[8]:
[9]:
[10]:
Sin墨v膩墨 (峁欢惫别诲补-蝉补峁僪颈迟腻 II. 32.6-7, 痴腻箩补蝉补苍别测补-蝉补峁僪颈迟腻 34.10, Atharvaveda VII. 46.1-2). 碍耻丑奴 (Atharvaveda VII. 47.1.). Anumati (峁欢惫别诲补-蝉补峁僪颈迟腻 X. 59.6, X. 167.3). 搁腻办腻 (峁欢惫别诲补-蝉补峁僪颈迟腻 II.32.7, V. 42.12). These four as reciptents of caru in 罢补颈迟迟颈谤墨测补-蝉补峁僪颈迟腻 1.8.8.1. and 艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 IX. 5.1.38.
[11]:
Aitareya-产谤腻丑尘补峁嘺 32.9.
[12]:
Five parts of a day. 艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 II. 3.2.9.
[13]:
艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 X. 4.2.18, XII. 3.2.5. Names of fifteen 惭耻丑奴谤迟补s of the day in 罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 III. 10.1. 1-3.
[14]:
[...] Aitareya-产谤腻丑尘补峁嘺 IV. 18. Also 罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 1.2.3.
[15]:
[16]:
Ait Br膩. VII. 11.
[17]:
艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 2.6.1.4., Kau峁taki-产谤腻丑尘补峁嘺 1.2, 艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 2.4.2.2.
[18]:
艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 1.2.5.8.; V膩j Sa峁�. 1.28.
[19]:
[...] {Xe铆脌鈥榙脻Vo 艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 II. 1.2.2-3.
[20]:
Jaimin墨ya-产谤腻丑尘补峁嘺 3.152.
[21]:
艢补迟补辫补迟丑补-产谤腻丑尘补峁嘺 VI. 1.2.15, Kau峁taki-产谤腻丑尘补峁嘺 VI. 1, 罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 II. 3.6.1. 129
[22]:
罢补颈迟迟颈谤墨测补-产谤腻丑尘补峁嘺 I. 5.2-7.; Sw膩ti as the heart does not match with the present sky. Bh膩rat墨ya 闯测辞迟颈峁艣膩stra p. 60.
[23]:
[...]