Karmic Astrology—a Study

by Sunita Anant Chavan | 2017 | 68,707 words

This page relates ‘Ideology in the Upanishad 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 3.1 - Ideology in the Upaniṣad Period

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i. Tendency to Abstraction

The Upaniṣads show a tendency to abstraction, the search for Satya in this period led to the abstract principle Brahman.^[1] Satya is equated with righteousness (dharma)^[2] which secures the highest place in the Upaniṣads. Earlier the cosmic order, Ṛta receded in the back ground with Satya taking its place. In Ṛgveda-saṃhitā (X.90.16.) sacrifice becomes the foremost of Dharma and with an advancement in this terminology in the Brāhmaṇas, Satya pertains to ritual accuracy or correctness in the sacrifices. Till the Upaniṣads were Satya became uniform with Dharma, Dharma was already believed as the support and was established in this sense in the culture.

ii. Brahman the Highest Truth

The unified principle for Satya or Dharma is Brahman. The highest truth in this period pertains to Brahman as an absolute principle,^[3] in which the expressions for the prayers to lead to the way to truth, light and immortality centralized.^[4]

Brahman is also the original principle from which the bhūtas spring up thereby they come into being, sustain and come to an end.^[5] Though the bhūtas appear in various names and forms Brahman, the principle behind them is expressed as to be in a concealed or disguised form, as a Satya, the reality hidden behind the reality of names and forms and as the real cause behind the reality.^[6] Brahman entering the material world of names and forms and existing as an individual entity, the Jivātman, appearing as in contrast to Brahman or aptly the supreme Ātman^[7] is one of the basic conception in the formulation of the ideology of the Upaniṣads. Brahman as the foremost principle comprehended in the universe^[8] as the object to be known and individual Ātman as the innermost self of man believed as the subject or the knower, their synonymity^[9] creating an eligibility of knowing one if the nature of other is known in this period.

iii. Material Brahman

Also through the means of material Brahman, the knower Ātman was made understood, the nature of the real Brahman or Ātman as that which simultaneously and non-differently exists in the universe as well as the individual. In an individual, the Ātman exists as the innermost one being veiled from its universal counterpart due to the form of man analyzed to be made up of five kośas (Taittirīya-upaniṣad 2.1-6) is also a thought. Ultimately through the idea of the unity of the Brahman and the Ātman the philosophy of the Upaniṣads reached to a point of stabilization of the principle element with its counterpart.

iv. Rebirth (Punarjanma)

The other face of the Upaniṣads exhibit the idea of rebirth (Punarjanma). The disconnected Ātman along with its form separated from the ultimate principle goes through the rounds of repeated births and deaths by the force of his actions. This link of actions to the phenomenon of Punarjanma is chiefly connected to the notion of accumulated merit or demerit the present birth being a fruit effect or result of actions of some distant past life.^[10] Good and evil birth is thereby made the fruit of good and evil actions (Maitrāyaṇī Upaniṣad III.1).Act being consequential for the performer (Śvetāṣvatara-upaniṣad V.7.) actions in present life design or else regulate the future existences of man was a belief.^[11]

The concept held dual perspectives to view the present birth, one being surfaced as a sort of a fruit of past actions simultaneously the other as a vehicle to future existences on the basis of present deeds. The Upaniṣads pioneered the later struggle between fate and free will on the above basis.

v. Freedom from Actions

Ripening of Karma (Karmavipāka) of an individual manifested as present birth also connected the terms Puṇya and Pāpa with previous actions^[12] Desire as the one leading to activity inclusive of birth and death desirelessness became a ultimate device to overcome rebirth (Muṇḍaka-upaniṣad III.ii.1). Being free from actions (rather than to remain in the cycle of existence through good and evil actions) made one immortal and united one with the Supreme principle. Therefore achievement of Brahman was the ultimate way of thought recognized in the Upaniṣads.^[13]