Karmic Astrology—a Study
by Sunita Anant Chavan | 2017 | 68,707 words
This page relates ‘Deities of light’ 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 “action according to Vedic injunction” such as the performance of meritorious sacrificial work.
Part 2.1.4 - Deities of light
[Full title: Sources of Light in the Literature (4): Deities of light]
The most prominent of the light forms in the initial literature are the deities on which rests perhaps the physical substrate as well as the moral character of the early Vedic culture. Vedic deities are anthropomorphized nature and light forms spread in the three regions viz, Celestial, Atmospheric or Aerial and Terrestrial areas of the cosmos.
Jyotiḥśāstra as the study of light constitute the study of the deities of light. Being anthropomorphized forms, the deities play a major role in explaining the nature and action of light in the early literature.
Celestial light forms
The parental celestial deity is Dyaus representing the actual or concrete sky in many places in the Ṛgveda-saṃhitā Dyaus goes back to the Indo-European period and the word is derived from the √div, ‘to shine’.[1]
The commonest light source appearing as a group of gods representing the celestial light is the Sun-god group.[2] Sūrya or Sun is the chief amongst these and closely associated to him are the Savitṛ, Mitra and the other Ādityas. The chief action of Sūrya is his shining for all the world,(Ṛgveda-saṃhitā VII.63.1), for gods and for men (Ṛgveda-saṃhitā I.50.5). Savitṛ again is a golden deity (Ṛgveda-saṃhitā I.35.8,9; Ṛgveda-saṃhitā VI.71.3) with a golden car (Ṛgveda-saṃhitā I.35.2,5) and the epithet Sūryaraśmi is exclusively addressed to Savitṛ in the Ṛgveda-saṃhitā (X.139.1). The Ādityas are styled so since their real character is that they are the gods of the light of the heaven.[3] Varuṇa is the chief of the Ādityas with a shining robe (Ṛgveda-saṃhitā I.25.18) and a shining car similar to the Sun (Ṛgveda-saṃhitā I.22). He is the one who spread the Sun in the heaven (Ṛgveda-saṃhitā V.85.2). Varuṇa is far sighted (Ṛgveda-saṃhitā I.25, VIII.90) with thousand eyes (Ṛgveda-saṃhitā VII. 34) and his viewing the world and mankind is connected to the moral aspect (Ṛgveda-saṃhitā I.50.6), his watching all deeds is mentioned in Ṛgveda-saṃhitā I.25.10,11. Varuṇa is the firmament and the physical Sun is the eye of Varuṇa and also Mitra (Ṛgveda-saṃhitā I. 115.1, Ṛgveda-saṃhitā I. 61.1), both are often associated with each other. Atharvaveda[4] connects Mitra and Varuṇa with day and night respectively.
Apart from the Sun god group and the most brilliant of the celestial light forms is Uśas (Dawn) derived from √ vas ‘to shine.’ Uśas is a dispeller of darkness (Ṛgveda-saṃhitā VI.64.3) while she arrives in her shining (Ṛgveda-saṃhitā VII.78.1) bright (Ṛgveda-saṃhitā III. 61.2) car. Uśas is closely allied with Sūrya, her shining associated with the light of Sūrya (Ṛgveda-saṃhitā I.113.9)
Frequently mentioned amongst the deitiees of light are the Aśvins. They are described as bright (Ṛgveda-saṃhitā VII. 68.1), brilliant (Ṛgveda-saṃhitā VIII. 8.2) and are addressed as the rulers of luster (Ṛgveda-saṃhitā X. 93.6). Aśvins often are associated with Sūrya.[5]
Among other celestial light deities are Viṣṇu whose three steps are the rising, culminating and setting course of the Sun.[6] Pūṣan is also connected to the Sun.[7] (Iśa. Up. 15,16) and Vivasvant, a representation of Sun or the rising Sun[8] in the post Vedic literature. In the Ṛgveda[9] Vivasvant is called as an Āditya and Śatapatha Brāhmaṇa[10] explains him to be the illuminer of day and night. Visvasvant is connected with the human race and men are said to be his off springs. (Taittirīya-saṃhitā 6.5.6.2, Śat Brā. 3.1.3.4.).
Atmospheric deities associated with light
The Atmospheric deities share the light nature to a lesser extent compared to the celestial deities. Worth mentioning are Indra and Marut amongst whom Indra is described as golden (Ṛgveda-saṃhitā I.7.2, Ṛgveda-saṃhitā VIII. 55.3), with golden arms (Ṛgveda-saṃhitā VII. 34.4). The Vajra of Indra is compared to the Sun (Ṛgveda-saṃhitā VIII. 59.2), he has a golden car (Ṛgveda-saṃhitā VI. 29.2) and is the winner of light (Ṛgveda-saṃhitā VIII.78.4). The troop of Maruts are said to be brilliant (Ṛgveda-saṃhitā I. 165.12), born from the laughter of lightning (Ṛgveda-saṃhitā I.23.12), they ride on golden cars (Ṛgveda-saṃhitā V. 57.1) which gleam with lightning (Ṛgveda-saṃhitā I.. 88.1, III. 54.13), they dispel darkness (Ṛgveda-saṃhitā VII.56.20) and produce light (Ṛgveda-saṃhitā I.86.10).They are said to prepare a path for the Sun (Ṛgveda-saṃhitā VIII. 7.8). They represent storm-gods in the Ṛgveda-saṃhitā and with √ mar, ‘to shine’ accord best with their description.[11]
Terrestrial light forms
Agni is the most important of the terrestrial light forms due to its association with the sacrifices which centered the Vedic cult. Agni holds a threefold character as a light form the terrestrial fire, the atmospheric lightning and the Sun in the celestial region or heaven.[12] He is threefold light is mentioned in early Ṛgveda-saṃhitā III.26.7, his shine is compared to the Sun (Ṛgveda-saṃhitā VII. 3.6). The descent of Agni from the heaven expressed in the form of lightening is personified as Mātariśvan.[13] As a terrestrial sacrificial fire he is designated with epithets which explain his bright form.[14]
An aspect of Agni is Bṛhaspati whose birth is from the light in the highest heaven (Ṛgveda-saṃhitā IV.50.4.) Bṛhaspati is connected with the constellation Tiṣya (Taittirīya-saṃhitā iv.4.10.1.) and later in post-Vedic with the planet Jupiter.
Footnotes and references:
[3]:
The Religion and Philosophy of the Veda and Upanishads p. 99.
[4]:
XIII. 3.13.; IX. 3.18.
[5]:
Hindu Astronomy, p. 104. 64
[6]:
Vedic Mythology, p. 38.
[8]:
The Religion and Philosophy of Veda and Upanishads p. 113.
[9]:
Ṛgveda-saṃhitā X. 39. 2.
[10]:
Śat, Brā. X. 5.2.4.
[11]:
Vedic Mythology, p.81.
[12]:
History of Sanskrit Literature, p.25.
[13]:
Vedic Mythology, p. 72.
[14]:
As golden (Ṛgveda-saṃhitā V.2.3) or golden form (Ṛgveda-saṃhitā IV.3.1), as bright flamed (Ṛgveda-saṃhitā VII.15.10), as brilliant history (Ṛgveda-saṃhitā II.10.2).