Karmic Astrology—a Study
by Sunita Anant Chavan | 2017 | 68,707 words
This page relates ‘Karma in the Samhita Period’ 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 1.3 - Karma in the Saṃhitā Period
i. Cosmic Aspect
The cosmic aspect of Karma appears in the Saṃhitās in the form of actions of the nature and light deities. Account of the spontaneous actions of nature also occurs in the form of divinations. The cosmic light forms and their actions in the nature is the chief aspect of the study of Karma in this period. The interpretation of cosmic actions and arranging human actions accordingly on their motions constitute the other aspect of Karma in the Saṃhitā period.
Actions of deities
Ṛgveda is the expression of works of individual as well as collective actions of deities. The physical as well as the moral actions of deities match with the human qualities and actions. The deities are explained as glorified human beings inspired with human motives and passions born like men but immortal.[1] The physical aspect of cosmic action is primarily expressed by Sūrya whose principle action is shining for the world, for gods and for men.[2] Worship of Sūrya is already older in this period, being recognized as the support of the universe.[3] Sūrya is the material Sun shining forth from the lap of dawn (Uṣas), his various anthropomorphized forms deified as Vivaswant, Savitṛ, Mitra and Pūṣan. The actions of these and other deities are associated mostly with human welfare.[4]
More intimate to men is Agni, connected through sacrifices. The worship of fire as Agni is an Indian development.[5] Agni has a threefold origin, terrestrial, aerial and celestial owing to which he is often deemed a messenger between gods and man,[6] addressed as ‘ṛtvij’ or purohita he is chiefly connected with transmission of sacrifices to the gods. Similar in form with Agni is the exclusively Vedic deity, Bṛhaspati as a dispeller of darkness and founder of light.[7] In the Taittirīya-saṃhitā 4.4.10.1 he is the deity of the Nakṣatra Tiṣya. This tendency to connect the abstract deity to some visible light form in order to express the actions of the deity occurs in case of deities like Varuṇa who is made the moral ruler and the visible Sun is made a reporter to Varuṇa who visualizes human actions.
Karma as cosmic order
The law and order in nature is connected to Mitra and Varuṇa, the physical and moral one respectively. Chiefly connected to the order are Savitṛ and Agni along with Mitra and Varuṇa yet the deities in general are the followers of cosmic order and are termed as gopa Ṛtasya (guardians of Ṛta) or Ṛtāyu (practicers of Ṛta) Varuṇa being Ṛtasya Dhartā, the order displayed by the motion of the luminaries.
ii. Human Actions
Apart from the exploits or valiant deeds of gods, the other aspect of Karma in Saṃhitās deal with actions of human chiefly in the form of sacrifices, also inclusive are prayers to gods, praise and offerings to gods, Śānti Karmas and offerings to pitṛs.
Sacrifices were one of the chief form of ritual works of this period. Saṃhitās record religious actions along with prayers to deities (Ṛgveda-saṃhitā VIII.36.7, IX.96.11.). Domestic and magical rites form the base of the Atharvaveda. These religious works were performed intentionally for wealth, long life and joys of heaven. Immortality was believed to be achieved by giving rise to progeny (Ṛgveda-saṃhitā V. 4.10) or making offerings to pitṛs through the Śrāddha rites.
Prayers were believed to lead to the desired fruits (Ṛgveda-saṃhitā VIII.13.6), thereby prayers to deities for longer life (Ṛgveda-saṃhitā X.164.4, Atharvaveda 32.4,20.96), for material prosperity (Ṛgveda-saṃhitā I.1.3,I.36.4), to drive away evil (Vājasaneya-saṃhitā IX.4), and for immortality (Ṛgveda-saṃhitā X. 52.5) occur in the Saṃhitās.
Praise and offerings in the form of material gifts to gods also constitute the terminology of Karma in the Saṃhitās.[8]
Vājasaneyi Saṃhitā (VIII.13) mentions Agniṣṭoma as a means for expiation of sin performed by self or ancestors whether knowingly or unknowingly.
Sānti Karma or appeasing rites were also performed to avoid misfortunes or evil effects and for happiness (Atharvaveda 19.9).
Thus, in the Saṃhitās, Karma occurs in the sense of both cosmic as well as human actions.
Footnotes and references:
[2]:
Ṛgveda-saṃhitā VII. 63.1, I. 50.5.
[3]:
Ṛgveda-saṃhitā I. 164.14; Taittirīya-saṃhitā 3.1.11.
[4]:
[5]:
Vedic Mythology, p. 99.
[7]:
Ṛgveda-saṃhitā II. 24.3, IV. 50.4, X. 68.4-9.