Karmic Astrology—a Study
by Sunita Anant Chavan | 2017 | 68,707 words
This page relates ‘Muhurta (science of proper times) classification’ 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 2.2.9 - Muhūrta (science of proper times) classification
[Full title: Classification of Jyotiḥśāstra (3): Saṃhitā or Śākhā period (1): Muhūrta (science of proper times)]
The counterpart of Saṃhitā branch of Jyotiḥśāstra which is exclusively based on time is Muhūrta. The term ‘Muhūrta’ comes in the senses of ‘short time’, ‘particular division of time’ viz. two ghaṭikās, and ‘proper time for performing an auspicious act.’[1] The definition of Muhūrta occurs in a third sense in Muhūrta darśana.169
Muhūrtas as particular divisions of time were named[3] and later on were alloted deities[4] Actions were arranged on them[5] along with combinations of proper Tithi, Nakṣatra and Karaṇa, out of which Muhūrta was primarily important for success.[6]
The concept of Muhūrta already occurs in the early Ṛgveda[7] which combines an auspicious day with an act ensuring prosperity. Gradually with the study of various time units deemed to be asuspicious or inauspicious, Muhūrtaśāstra was composed combining the Tithis Months, Nakṣaṭras and such factors prescribed for the performance of several actions. Jyotiḥśāstra in its complete sense as Kālavidhānaśāstra displays itself in the Muhūrta section of Saṃhitā branch which works for proper times right from sacrifices, to propitiatory rites, for the performance of various individual actions and in later times for Saṃskāras.
The requisite of Moon in connection with a particular Nakṣatra or a particular Rāśi (zodiacal sign) forms the base of Muhūrtaśāstra which connects moment to the motion of Moon for the performance of most actions.
The Muhūrta Skandha is important in the sense that due to its utility retained the existence and growth of Jyotiḥśāstra in the culture. After c. 700 AD Muhūrta became the third branch of Jyotiḥśāstra apart from Gaṇita and Horā. Śakuna and Muhūrta were equally important at the time of Varāha. Though later from Śrīpati onwards the importance of Śakuna declined and Muhūrta (1035 AD) became prominent.[8]
The Saṃhitā branch chiefly dwelt with the study of characteristics of cosmos and the study of time through Śakuna and Muhūrta Skandha and unfortunately very few or almost negligible new inventions were introduced in the Saṃhitā branch of Jyotiḥśāstra later to Varāha.[9]
Footnotes and references:
[1]:
History of Dharmaśāstra Vol. V.I. p. 543.
[2]:
Muhūrtadarśana I. 20.
[4]:
Bṛhad Yogayātra VI. 2.4.
[5]:
Ātharvaṇa-Jyotiṣa II. 1-11, III. 1-6.
[6]:
Ātharvaṇa-Jyotiṣa VII. 12, 16.
[7]:
Ṛgveda-saṃhitā III. 8.5 Also Taittirīya-brāhmaṇa 1.52 which mentions the success of an act performed on an auspicious time.
[8]:
Bhāratīya Jyotiṣaśāstra. p.97.
[9]:
Bhāratīya Jyotiṣaśāstra. p. 520.