Is Vedic astrology derived from Greek astrology? (Part-15) Tamil sources. (Stars and Name-Form –Works of rashis)

 

The Sangam age people possessed the knowledge of planets and the zodiac. Opponents are of the opinion that horoscopy was introduced in India only in the Common Era. But a verse on Karikal Chola of the Sangam age shows that people were well aware of the zodiacal position of the planets. This king built the famous "Kallanai" – the Grand Anicut in stone across the river Kaveri.

 

The Wikipedia article mentions the period of this dam as 2^nd century AD. That is wrong. This king preceded Silappadhikaram period as there is a mention of him in that epic. Silappadhikaram was written in the period of the Cheran king Senkuttuvan who was a contemporary of Gautami putra Satakarni (78- 102 CE). Therefore Karikalan's time goes before that time.

 

In two places in two different poems on this king, there comes a mention of his birth. In a text called "Porunar ARRup padai", the poet says that this king was not born in the normal course of the expected date of delivery. He continued to be in his mother's womb until such a time that combinations for rulership and acquisition of country were in place at the time of his birth. (1) This refers to the Raja yoga causing planetary positions at the time of birth. This is not a stray reference in Tamil literature. Such births are known as "Karuvile thiru udaiyavar" (possessed greatness in conception). Another king by name KocchengaNaan was also known to have had a delayed birth as to coincide with favorable planetary combinations at birth. (2)

 

This is comparable with a story on the birth of Indrajit, when the planets were supposed to have been ordered by Ravana to be in favorable locations. There is no way to check the veracity of this story, but the verse on Karikala shows that the people had observed an unfavourable combination in his expected birth time horoscope. The king was not born at that time and was born later when the Raja yoga combinations came into place. This could have pertained to moon and or some planetary position. Going by his life events, it could have been to do with Gaja kesari and / or Mahapurusha yoga. This king was compared with Skanda  in this text for anger against enemies and deadly wars he launched on his enemies. (3)  Perhaps Mars was not in favorable position at the expected date of his birth. It would have moved to exaltation or its own house at the actual time of his birth.

 

As if to confirm that this is not the poet's exaggerated praise of this king, another poem written on this king by another poet repeats the same idea. There the poet says that the king got this rulership by destiny while he was in his mother's womb (4). By this it is not meant that he got the kingdom by virtue of his birth or as birth right. This poem (Pattinappaalai) says that he had a difficult beginning. He did not have kingdom initially. He was imprisoned by his enemy at his young age. He managed to escape and then went on war with the enemy and won his land in his young age like a young Lion. He won many lands and expanded his kingdom, the details of which are told in these poems.

 

There are a couple of verses (in the few Sangam texts I have read. There may be similar verses in other Sangam texts that I have not yet read) on the Heliocentric movement of the planets. In an unexpected context, the poet makes a comparison of the vessels filled with food with the heliocentric formation of the solar system. All the vessels are made of gold and therefore shining well. The central vessel is huge and filled with the main food item. The other vessels which are smaller in size are filled with other food items and kept around the central main vessel. This looks like the Sun being surrounded by the planets! The poet says that the arrangement of food items in the shining golden vessels was like Sun surrounded by the planets.  (5)

 

Similar description comes in another Sangam text called Pura Nanooru by the famous poetess Auvaiyaar. She describes the vessels filled with different food items as resembling planets! (6) Unless this kind of comparison is a common way of expression of the Royal feast in those days, this kind of similarity in expression could not have taken place in two different texts on two different kings of two different time periods. It would have taken a while for such an expression to come into common use. This certainly puts the knowledge of planets well before 3^rd century BC in Tamil lands.

 

An unexpected and amazing information just preceding the above verse numbered (5) is that these food items were made as per the instructions given in the cookery book authored by none other than Bheema of Mahabharat fame! Bheema is known for his huge body, his strength and his expertise in wrestling. That he was good at cooking is known from his stint as a cook in Virata's kitchen when the Pandavas were in the last year of exile. But it is hardly known that he had authored a book on cooking. Only from the Sangam text we come to know that he had written such a book which was used by the people in Tamil lands. That shows that it must have existed in North India too, but was lost and forgotten after repeated invasions and Islamic holocaust in North India. Even the way the opponents have been dabbling with the authenticity of Vedic astrology shows how they are in the dark due to this loss of connectivity with the knowledge level that existed in the pre-Christian era. Fortunately Tamil lands were insulated from the happenings in rest of India until the British period. Until then, the connectivity with a continuing past had existed in Tamil lands which we are re-discovering now through literature.

 

The poet does not simply say that Bheema had authored it. He says "the famous one having the cache of arrows that burnt Khandava vana and a waist dress decorated with flower designs; the one born before him having a broad chest like Himavan wrote a cookery book having the intricate details; on the basis of which these dishes were made" (7)  The poet could not have written this unless this was a fact because the entire narration is a factual commentary on what the poet encountered on the way until he reached this king, Nalliyak kOdan and was duly honored by him with food and gifts. The location of this king was somewhere near Ambur - Krishna giri in the Chennai – Bangalore Highway.

 

There are many other texts of Sangam age that tell about the planets and stars. The descriptions are not superficial or fictitious. For example, the star Karthikai is compared with flowers in many places. These comparisons show that they had known the star with its shape and its nature astrologically. An interesting comparison comes in a Sangam text called "Malai Padu Kadaam". This text is about the scenes in hill tracts of Western Ghats. The poet describes the flowers and says that the flower called "Musundai" blossomed in white like the glowing stars of Karthikai. (8)

 

This is the white Musunda flower which blooms in a cluster. Look at the shape of the cluster. It resembles the Karthikai star.

 

Picture of Kritthika / Pleiades cluster.

 

There are other varieties of Musunda which were explained in Sangam texts. There is a red variety which is described as looking like fiery Karthikai star . In nearly half a dozen texts this is compared with the lamp that is lit on the Karthikai paurNAmi day. Karthikai deepam festival is very famous in Tamil lands and found mentioned in Sangam texts too. (9)

 

(pic: The fiery – deepam looking Musunda)

 

This flower is one example of how the correlation is made. It is Karthikai – fire – cluster- brightness – Karthikeya / Skanda.

 

In Mesha – Thagar, the fighting spirit of Skanda is associated. The first pada of Karthika is associated with that combination. Just on the other side of it, Karthika as cool deepam / with paurnami moon  appears in Vrischika maasa. Here again Skanda springs up due to Karthika in full bloom with moon. But here Skanda does not behave like Mesha, the fighter goat, but as a guarded scorpion which prefers to move a little backward before attacking the opponent. This scorpion attacks,  not with head (like mesha does) but with tail having the sting. These kind of behavioral tendencies are associated with rashi and not with stars!

 

The star in which a person is born shows the attribute with which one is born and the rashi shows the attitude that is reflected in the behavior and actions. Of these two, the stars are self illuminating divinities whereas the rashis attain a shape like mesha, rishabha etc.  How this happens has been explained only in Vedic literature and nowhere else.

 

To explain this let me take up stars first. In Rig Jyothisha verse no 28 and Yajur Jothisha verse no 35, it is said that "Nakshatra devata hy etaetabhir yajna karmani / Yajamanasya sastrajnaih naama nakshtajam smrit//

 

This actually refers to a sankalpa that a yajamana takes at the beginning, before he starts the yajna. The Yajamana's name must be substituted with Nakshatra name. In other words, the Yajamana identifies himself as the star in which he is born. In all the sankalpas we do today, we follow this rule. As per this verse, the Nakshatra lord's name is substituted for the Yajamana's name while doing the yajnas. This shows that the person is identified with the Deity of the nakshatra. The nakshtra is the form of Parama Purusha (Purusha sooktham – NakshatraaNi rUpam). Thus we find the Supreme Purusha in the form of Nakshtaras is born as or manifest as atman in a specific nakshtra. (the interpretations may differ according to the school of thought that one wishes to follow). The person born in that nakshatra embodies the qualities or attributes of that nakshatra. That is the rationale.

 

This is reiterated at the time of the Jatakarma ceremony. Jatakarma must be done on the day of birth itself and only after that the baby is allowed to drink mother's milk. In that ceremony, the father of the baby utters in the baby's right ear, prayers such as "jeeva sharadashatham"  (let you live for 100 years), "Ashma bhava" ( let you be strong as a stone), "parashur bhava" (let you be the axe to his enemies / meaning vanquish enemies) etc and then calls the baby by his birth star. This is done in the 8^th case of addressing, such as Ashyayuja (Aswini), RauhiNA (Rohini) etc.

 

Then only he utters the name that he has decided for the child, in nominative case. Even that name must be a Nama-nakshtra. Thus a person is identified with the star and that is why the greater importance to stars which are divinities - as manifestation of the Supreme Purusha and which are manifest in physical body in this world in man, animal and bird. Without knowing this rationale, the opponents keep blabbering that the Vediks knew only the stars and not planets. What they knew and why they knew of the stars must be known to understand the reason for why astrology was primarily conceived.

 

Once born, and having taken the food, the attitudes start developing or getting exhibited. Recall Krishna's verses on how food influences our behavior. This is manifest as Name- Form- Works according to Chandogya Upanishad - chapter 6 (10) These three are identical with each other and derive one from another and are intertwined with each other.

 

For example 'Sun' is the name, its form is fire / golden colour and its work is heating / lighting / burning.  That is why the Sangam verse on the huge vessel that contained food is compared with sun and can even be metaphorically called as the Sun.

 

Similarly Sangam verse on Musunda flower compared with Karthikai star is because of the Name, form and works connection. It is for this reason the rashis also came to get a name, derived from its shape (form) and entrusted with works (nature / attitude).

 

For example Mesha was so called because of the form (of the cluster of stars in that rashi) and works (the nature and works of mesha animal).  The deity for that rashi (Skanda) is known from the star whose predominant attribute is associated with that deity. By Name-form-works principle, anything of the nature of Mesha will be known as Mesha and be given the form of Mesha and vice versa. This justifies why the Sangam text on Skanda called as "Thiru MurugaaRRup padai" referred to Skanda as "Thagaran" – Skanda is Mesha personified.

 

Similarly for Vrischika, the name is Vrischika, and therefore the form is Vrischika (manifest in the person born in that rashi) and the works will be that of a vrischika, (taking a back foot in the beginning but stinging the other when he least expected it and therefore the one born in this rashi is cunning, deceitful and revengeful).

 

Like this every rashi gets its name, form and works. The root and rationale of this exists in Chandogya upnaishad and not in Greece. Let the opponent justify the Greek terms for each of the rashis like this and not just say that the names were coined by looking at the constellations or from the Greek mythology.

 

That such justifications and derivations were the basis for the identification and naming of the rashis is known from the proverbs in Tamil for all the 12 rashis. We will see them in the next article.

 

(to be continued)

 

 

Notes:

(1) " தாய் வயிற்று இருந்து தாயம் எய்தி பிறந்து" Porunar aaRRup padai – line 132.

 

(2) "கோச்செங்கட் சோழரும் பிறக்கின்ற காலத்துப் பிறவாது நல்ல முகூர்த்தம் வருமளவும் தாயினுடைய வயிற்றிலேயிருந்து பிறந்தாரென்றும், அக்காரணத்தால் அவர் சிவந்த கண்ணையுடையராயினாரென்றும் கூறுவர்; இத்தகையோரை, "கருவிலே திருவுடையவர்" என்பர்." (Commentary by Nacchinaarkkiniyar)

 

 

(3) "முருகற் சீற்றத்து உரு கெழு குரிசில்" (Porunar aRRup padai 131)

 

(4) "இங்ஙனம் உருகெழுதாயம் ஊழி னெய்தித்" Pattinappaalai 227.

 

 

(5)  "வாள் நிற விசும்பின் கோள் மீன் சூழ்ந்த

இள"ங் கதிர் ஞாயிறு எள்ளும் தோற்றத்து

விளங்கு பொற்கலத்தில் விரும்புவன பேணி

ஆனா விருப்பின், தான் நின்று ஊட்டி"

(Siru paaNaRRup padai – lines 242 to 245)

 

Meaning by Nacchinarkkiniyar:-

"242 - 4. [வாணிற விசும்பிற் கோண்மீன் சூழ்ந்த, விளங்கதிர் ஞாயிறெள்ளுந் தோற்றத்து, விளங்குபொற் கலத்தில்:] விசும்பில் வாள் நிறம் கோள் மீன் சூழ்ந்த இள கதிர் ஞாயிறு எள்ளும் தோற்றத்து விளங்கு பொன் கலத்தில்-ஆகாயத்தில் ஒளியையுடைத்தாகிய நிறத்தினையுடைய கோளாகிய மீன்கள் சூழ்ந்த இளைய கிரணங்களையுடைய ஞாயிற்றை இகழுந் தோற்றரவையுடைய விளங்குகின்ற பொற்கலத்திடத்தே,"

 

(6) "தேட்கடுப் பன்ன நாட்படு தேறல்
கோண்மீ னன்ன பொலங்கலத் தளைஇ
ஊண்முறை யீத்த லன்றியுங் கோண்முறை
விருந்திறை நல்கி யோனே"

(Pura Nanooru, 392)

 

Meaning:-

தேட்கடுப் பன்ன நாட்படு தேறல் -
தேளினது கடுப்புப்போல் நாள்படப் புளிப்பேறிய கள்ளை; கோள்மீன் அன்ன
பொலங்கலத்து அளைஇ -கோளாகிய மீன் போன்ற பொன்வள்ளத்திற் பெய்து;
ஊண்முறை   ஈத்தல்   அன்றியும் - உண்ணும்   முறைப்படி  அளிப்பதன்றி;
கோள்முறை விருந்து இறை நல்கியோன் - கொள்வார் கொள்ளும் முறையில்
விருந்தாய்   எம்மை   இருத்தி   யுண்பித்தான்;  

 

(7) "கா எரியூட்டிய கவர் கணைத் தூணிப்

பூ விரி கச்சைப் புகழோன் தன்முன்

பனிவரை மார்பன் பயந்த நுண்பொருள்

பனுவலின் வழாஅப் பல் வேறு அடிசில்"

(Siru paaNaaRRup padai – lines 238 to 241)

 

Meaning by Nacchinaarkkiniyar:-

"238 - 40. [காவேரி யூட்டிய கவர்கணைத் தூணிப், பூவிரி கச்சைப் புகழோன் றன்முன், பனிவரை மார்பன் பயந்த:] கா எரி ஊட்டிய கணை கவர் தூணிபூ விரி கச்சை புகழோன் தன்முன் பனிவரை மார்பன் பயந்த-காண்டவ வனத்தை நெருப்புண்ணும்படியெய்த கணையை உள்ளடக்கின ஆவநாழிகையினையும் பூத்தொழில் பரந்த கச்சையினையு முடைய அருச்சுனன் தமையனாகிய இமவான்போலுமார்பனான வீமசேனன் கண்ட,

240 - 42. நுண் பொருள் பனுவலின் வழாஅ பல் வேறு அடிசில்-கூரியபொருளையுடைய மடைநூனெறியிற் றப்பாத பல வேறுபாட்டையுடைய அடிசிலை,"

 

 

(8) "அகலிரு விசும்பி னாஅல்போல, வாலிதின் விரிந்த புன்கொடி முசுண்டை"

Malai Padu kadaam – lines 100- 101)

 

Meaning:- புல்கொடி முசுண்டை அகல இரு விசும்பின் ஆல்போல வாலிதின்விரிந்த - புல்லிய கொடியினை உடைய முசுண்டை, ஏனைப் பூதங்கள் தோன்றுதற்குக் காரணமான பெரிய ஆகாயத்தில் கார்த்திகையாகியமீன் போல வெள்ளிதாக மலர்ந்தன.

ஆரல் – ஆலென விகாரம்.

ஆரல் = கார்த்திகை நட்சத்திரம்.

 

(9)  மலைபடு. 149 ; முருகு. 43, குறிஞ்சிப் 90, குறிப்புரை ; " கார்த்திகை .......விளக்கிற் பூத்தன தோன்றி " (கார். 26) ; " வழகிதழ்க் காந்தண்மேல் வண்டிருப்ப வொண்டீ, முழுகியதென் றஞ்சி முது மந்தி - பழகி, யெழுந்தெழுந்து கைநெறிக்கு மீங்கோயே திங்கட், கொழுந்தெழுந்த செஞ்சடையான் குன்று " (ஈங்கோய். 70) ; " தண்காந்த ளம்பூத், தழல்போல விரியும் " (பாண்டிக். ) ; "தோன்றி வில்விளக்கே பூக்கும் " (நள. கலித்தொடர். 28) ; " குழலிசைய வண்டினங்கள் கோழிலைய செங்காந்தட் குலைமேற் பாய, வழலெரியின் மூழ்கினவால் " (யா - வி. சூ. 67, மேற்.

(10)                  On name –form and works of Gods

(Chandogya - Part 6 )

 

 

Chapter II - Brahman: the Cause of the Universe

1

"In the beginning, my dear, this universe was Being (Sat) alone, one only without a second. Some say that in the beginning this was non—being (asat) alone, one only without a second; and from that non—being, being was born."

 

2

Aruni said: "But how, indeed, could it be thus, my dear? How could Being be born from non—being? No, my dear, it was Being alone that existed in the beginning, one only without a second.

 

3

"It (Being, or Brahman) thought: 'May I be many; may I grow forth.' It created fire. That fire thought: 'May I be many; may I grow forth.' It created water. That is why, whenever a person is hot and perspires, water is produced from fire (heat) alone.

 

4

"That water thought: 'May I be many; may I grow forth.' It created food (i.e. earth). That is why, whenever it rains anywhere, abundant food is produced. From water alone is edible food produced.

 

 

Chapter III — The Threefold Development

1

"Of all these living beings, there are only three origins: those born from an egg, those born from a living being and those born from a sprout.

 

2

"That Deity thought: 'Let Me now enter into those three deities by means of this living self and let Me then develop names and forms.'

 

3

"That Deity, having thought: 'Let Me make each of these three tripartite,' entered into these three deities by means of the living self and developed names and forms.

 

4

"It made each of these tripartite; and how these three deities became, each of them, tripartite, that learn from me now, my dear.

 

 

Chapter IV — The Threefold Development further explained

1

"The red colour of gross fire is the colour of the original fire; the white colour of gross fire is the colour of the original water; the black colour of gross fire is the colour of the original earth. Thus vanishes from fire what is commonly called fire, the modification being only a name, arising from speech, while the three colours (forms) alone are true.

 

2

"The red colour of the sun is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the sun what is commonly called the sun, the modification being only a name, arising from speech, while the three colours alone are true.

 

3

"The red colour of the moon is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the moon what is commonly called the moon, the modification being only a name, arising from speech, while the three colours alone are true.

 

4

"The red colour of lightning is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from lightning what is commonly called lighting, the modification being only a name, arising from speech, while the three colours alone are true.

 

5

"It was just through this knowledge that the great householders and great Vedic scholars of olden times declared: 'No one can now mention to us anything which we have not heard, thought of, or known.' They knew all from these three forms.

 

6—7

"Whatever, appeared red they knew to be the colour of fire; whatever appeared white they knew to be the colour of water; whatever appeared black they knew to be the colour of earth.

"Whatever appeared to be unknown they knew to be the combination of these three deities (i.e. colours). Now learn from me, my dear, how these three deities, when they reach man, become each of them tripartite.

 

 

 

Previous articles in this series can be read here:

http://jayasreesaranathan.blogspot.in/search/label/Greek%20astrology%20vs%20Vedic%20astrology