Vedic Period-2

  Astronomy During the Vedic Period-2

Time Units

KALPA and YUGA are common terms and, are understood as some unit of time denoting a specific period. However, KALPA is not used as a unit of time in Vedas, though it is used extensively during the post-Vedic period.

YUGA as a unit of time, finds a mention in the Vedas in several places. These references in the Vedas suggest that the word yuga does denote a certain period of time. This period is not quantified but is a smaller period of  5 to 10 years.  For example as given in the following verses

 युगे ुगे विदध्यं मृणद्भ्योगनेरथि यशसं धेहि नव्यसीं ॥ 

                                                                   | ऋ. स. ६. द. ५.

"Oh! God of fire, give riches and success to us who offer new words of praise to thee for the  sake of sacrifices in each yuga"__ Rk Samhita

था ओषधीः पूर्वां जाता देवेभ्यस्त्रयुगं पुरा ।

                                      ऋ. सं, १०. 8७. १.

"The herbs created by Gods in three yugas before" ----Rk Samhita. The Scholars have interpreted " Triyuga" as three yugas Kreta, Treta and Dwapar or three seasons Vasant, Varsha and Sharad.

All these references show yuga is used to denote some period, after which the event repeats itself. A periodic nature of time after which a phenomenon recurs, like an eclipse, planet rotations etc.

The word Yuga is used for 

 Emotional, Symbolic, calculation and calendric. Do, not confuse with Dwapar, Treta, Kali...of 432000 years as the duration of Yuga. These are used for calculation purposes.

In Vedang Jyotish, the yuga is taken to be a cycle of 5 years. The names of these years are संवत्सरः,परिवत्सरः,इदावत्सर:' अनुवत्सरः,इद्वत्सरः. These names occur in the Vedic texts but they do not occur in the Vedang Jyotish. There are many verses which mention these years in the ancient Vedic texts. it appears to be a system similar to the 5-year cycle of Vedang Jyotish. 

                    The months were Lunar and the Year was Solar

The caption appears odd, how can we have two different systems to count the same duration. However, this appears logical as most of the astronomical database was compiled by observation during the Vedic age.

It was natural in the Vedic age that the month was counted from the Moon. "Puranmasi", which we understand as the full Moon literally means the tithi on which the month ends. MASA a synonym for Moon was adopted as a time unit for months.

Numerous verses describe the year, having  12 months (13th month as intercalary for adjustment),360 days. The description is, both direct and indirect,for example

्रीणिच वशतानि षष्टिर संव॑त्सरस्याहानि.--सप्त च वं रतानि विंशतिश्च संवत्सरस्थाहोरात्रयेः `                                                             ए. ब्राः ७. १७.

"A year has 360 days , a year has 720 days ans nights together"

 Taitareya Brahman 3.8.3 describes the year and intercalary month, metaphorically as under

दा दशारत्नी रहना कतेव्यए २ च्रथोदशारत्नी देरिति ॥ ऋषभो वा एष ऋतूनां ॥ यत्संवत्सरः ।। तस्य त्रयोदशो मासो विष्टपं ।

॥ ऋषभ एष यज्ञानां ।॥

। यदहवमेधः॥ यथावा ऋवभस्व विष्टपं !! एवमतस्य विष्टपं ॥            ते. त्रा. ३.८. ३.

"Should the reigns in a horse sacrifice be 12 cubits in length or 13? The year of (six) seasons is a kind of bullock whose hunch is the 13th month. The horse sacrifice is the best of all sacrifices..."

The seasons are formed due to the Sun, therefore it was logical to assume that a year has elapsed when a particular season returns, hence the year counting was solar. Full moon to full Moon would then constitute a masa or a month. So the year was solar and the month Lunar.

To keep the seasons and the corresponding month synchronised with the actual environment, some adjustment was done  to match the Lunar month and the Solar year. The indirect reference to intercalary month points to the fact, that some methods were adopted for synchronisation.

As the months were Lunar, the year counting would also have been Lunar, but the Lunar year did not have 360 days, but less than that. However in practice a savan/solar year was in use and hence a mention of intercalary month adjustment, as mentioned above.

 However, In the Hijri calendar the month, say, Muharram, will pass through all seasons because the adjustment is carried out after 33 years (instead of 30-32 months).

There is no reference to any rule, stating how the intercalary month be adjusted during the Vedic age. However, Vedang Jyotish does give out the rules of adjustment in the later period.

Apart from the solar year, we have references to the Savana and Lunar years. There is no reference to Sidereal and Jovian years in the Vedas.

Days

 A Lunar month has only 29 1/2 days, not 30 days as is understood. So in two months, the total number of days is 59. This discrepancy of 1 day needs adjustment. 

A verse from Taittriya Samhita 7.5.6 says

                              षउहर्मासात्संपाचाहरत्सु्चंति             | त. सं. ७.५. ६.

" A day is omitted after some sadahas and masa are observed"

The reason for omitting the day is mentioned in Taittriya Brahaman 5.10.2

                                   यथा वे टतिराध्मात एवसंवसरोनुत्सुष्टः

" If a day is not omitted then the year will swell like bellows made of leather"

Interestingly in the Vedic period, One day of 24 hrs is called 'aha' अह: and a group of six such days are called sadahas and five sadahas make one masa (month) and several such sadahas and masas constituted to make 360 days of savanna year.

So a 6-day week and a 5-week month were prevalent during the Vedic period.

There is no mention of a 7-day week and the names of the 7 days of the week, during the Vedic period, as we know it today.

The only mention is of the 15th day as panchadashi पञ्चदशी. Other terms such as pratipada dwitiya etc may have been used to denote (day one, day two etc), day and nights (what we understand as Tithi), words like Shukla Chaturdashi, and Krishna Panchami have been found to denote the day of light and the dark half of the month.

As per, Taittriya Brahaman different names have been given for the days and nights in the light and dark half of the month. There are 15 names for day and 15 names for night.

 अह: is used to mention a day in a neuter gender form, whereas the word रात्रि, is feminine, hence the names of the nights are used in feminine gender. So ahoratra अहोरात्र is day and night. Hora होरा doesn't come from अहोरात्र.

Tithi

 We all are familiar with the word Tithi तिथि, meaning a day in Lunar month. However, during the Vedic  period, there is no mention of the word तिथि,(the way we understand it today)

                                       Length of the Day

The variable length of the day is due to the Sun.

The following lines in Rk Samhita 8.48.7 describe the phenomena. 

सोमराजन्‌ प्रण आयू'षि तारीरहानीव सूर्यो वासराणि ॥

                                                          ऋ. सं, ८. ४८. ७.

"Oh! Somraja! Increase the length of our lives, just as the sun increases the length of the day, which are dwellings of the world"

The Equinoctal Day

There are a lot of references to the equinox in the Vedas, during this period. The mentions are in the form of annual sacrifices, and that period mentioned relates to the equinox as an indirect meaning. But there is no explicit definition of equinox, on which the days and nights are equal.

........to be continued with parts of the Day.

_________________________________________

References

1. SB Dixit " Bhartiya Jyoti's Shastra" Part 1

2. William Brennand " Hindu Astronomy"

3. Coolebroke Essays.

4. Gen Alexander Cunningham "Book of Indian Eras"

5. Dr Nilesh Oak talks.

Vedic Period-1

 Astronomy During the Vedic Period-1

The Vedas contain astronomical information but are not exclusively focused on it. Vedic literature deals with a whole lot of topics. A general inference can be drawn from the astronomical mentions in the Vedas. It also shows that the astronomical ideas developed in stages, starting from the Vedic era.

A glance at the Vedas will show, that there exist sufficient references(1) of the description of the sky, Sun, Moon and the stars. The mentions include but are not limited to, the Origin of the Universe and its infinities, Description of the Sun and how it affects the Earth and its inhabitants, description of Earth, Moon and units of time and how it was used, etc.

The knowledge of astronomy gradually developed over the ages and each generation contributed to the texts and upgrading it. 

The astronomical references during the Vedic period were in poetic form and, at times, indirect. One has to understand the etymology to know the intention of the originator.

The Creation, Structure and Origin of the universe1as given in the following verse from Rk Samhita 10.72 

देवानां नु वयं जाना प्रवोचामं विपन्यया ॥ उक्थेषु शस्यमानेषु यः प्यादृत्तरे युगे ॥ १।।

 ब्रह्मणस्पतिरेतासं कर्मार इवाधमत्‌ । देवानां पूज्ये" युगेसतः सदजायत ।२।

 देवानां युगे प्रधमेसतः सदजायत ॥ तदाशा अन्वजायत तदृत्तानपदस्परि ।३॥ 

 भुज॑ज्ञ उत्तानपदो भुव आशा अजायंत ॥ अदितेद्॑नो अजायत दक्षाद्वदितिः परि , ।४।

 अदितित्यं जनिष्ट दक्षया दुहिता तव ।! तां देवा अन्वजायत भद्रा अमृतबेधवः ॥५।।      

                                                                                                               ऋ. सं. १०. ७२.

Meaning (1 & 2)

We describe the birth of Gods in plain words, which even though born in the former yuga sees the reciter (स्तोत्र ) in the later part of the yuga, while शास्त्र were sung likeकर्मार ब्रह्मणस्पति created the Gods. The sat was created from asat in the first half of divine yuga.(3) the sat was created from asat in the first divine yuga then the directions came into existence and were followed by uttana-pad

(4) The uttana-pad gave birth to the Earth, which, in turn, gave birth to directions. Daksha was born of Aditi. Aditi was born from Daksha.

(5 ) Oh Daksha! The praiseworthy and the immortal Gods were born after your daughter Aditi.

To summarise,  some kind of existence was followed by directions and then the creation of Earth. There are numerous mentions in the Vedas about the creation and the order of the universe. 

Interestingly, a verse in Taittiriya Brahmana 2.8.9 says (summary) “Who knows whence and how this Universe was created? Or who can tell? Who knows him from whom the world was created? Perhaps no one knows, even if he knows this or not” 

In describing the configuration of the Universe, several verses mention the place above the Earth, the sky and the heavens. There is a definite mention, stating that the universe is divided into Dyu/sky, Antariksh/space, and Prithvi/ Earth and the description of each of these divisions. 

However, nowhere in the Vedas, do we find the division of the universe into Swarg, Prithvi, and Patal. 

“Pale Blue Dot” is a video by the  Astronomer, Carl Sagan, indicating the universe's infiniteness and how small the Earth is! (https://www.youtube.com/watch?v=wupToqz1e2g)

The Infiniteness of the Universe and the small size of the Earth, as compared to it, had already been described in our Vedas. Long before Carl Sagan tried to explain

This verse expresses a perception, that the Earth is very small compared to the expansive universe. 

यदिन्विं्र पृथिवी दशभुजिरहानि विश्वा ततनंत कृष्टयः I

अत्राह॒ ते मघवन्‌ विध्रुतं सहो यमनु शवसा बहंणा भुवत्‌ II                                                             

                                                                                                       ऋ. सं. १, ५२. ११.

Meaning: “If the Earth were to magnify itself to ten times its size (and if) men were to live for eternity, then and only then, the glory of your famous might and valour would be equalled by the heavens”

The term ten times is symbolic. The idea that the Universe s infinitely greater than the Earth is clearly stated in this verse.

Taittiriya Samhita 3.11.1 also describes in detail the expanse of the universe.

The Sun

Several verses describe the Sun, stating how it causes the seasons,(there are many quotations to show that seasons were created by thenSun)  and how it is the sole support of all the worlds. There is a description of the Sun's chariots having seven horses. The statements are more metamorphic as the Sun has neither a chariot nor any horses. 

अनरवो जातो अनभीशुरर्वा कनिकरदत्पतयदध्वंसान्‌ : |  

                                                                                      ऋ. सं १. १५२. ५.

Meaning: The Sun without horses swiftly jumps up in the sky

However, a verse in Rk 8-72-16 clearly states that the sun has seven rays. Does this description convey the modern theory that the Sun's rays consist of seven colours?

Earth Round and Supportless

 The people in the Rgvedic age knew that the earth is round and supportless

चक्रा मासः  परिनाहम  पृथिव्याहिरण्येन मणिना शुभमानाः ॥

 न हिन्वानासस्तितिरुस्त इंद्रं परि स्पशो अदधात्सूर्येण । 

                                                                                               ऋ. सं. १, २३.

Meaning:- " The messengers, who are, shining with golden ornaments were unable to vanquish Indra, even when they were flying round the earth's periphery with speed. He then covered them with Sun's light"

 ^{It clearly shows ancient people were aware that the is not flat but round. Earlier than what Aristotle (384-322 BCE) found out.}

^{..........to be continued}

^{______________________________________________________________________}

1. SB Dixit in part 1, Pages 1 to 6 

2. S Kak, Knowledge of Planets in the third millennium BC.

History of Hindu Astronomy 2

Interpreting the Universe-2

Branches of Astronomy

The three branches of Astronomy, namely Ganit, Samhita and Hora/Jatak deal with separate subjects, though some portions may be common to some branches. With the progress of time and the updating of knowledge, some branches got merged.

The Ganit branch has three sections 

 i. Siddhant सिद्धांत 

 ii, Tantra तंत्र

 iii, Karana करण

Of the Siddhant and Tantra sections, one deals with the calculation of planets' places 

and the other primarily describes the structure of the Universe to include, knowledge of the celestial sphere, construction of instruments and units of measurement of time and other connected subjects.

The Karana deals with planetary calculations only.

Different definitions of these sections are also found in the ancient texts. The subject matter has been intermingled in it.

The Samhita branch consists of two parts. One deals with the movement of planets and their mutual conflicts, the consideration of benefic or malefic effects of comets, meteors, eclipses and omens on the world. 

The other part deals, with the selection/consideration of auspicious moments for starting events in an individual's life.

The Hora/Jatak branch, consisted of the study of the ascendant in a birth horoscope,to forecast events in life. Later it was divided into two parts. The study of ascendant was known as Jatak and the other was known as Tajik. Tajik also considered the study of events in life but from the ascendant of the annual horoscope. Tajik came into vogue around 1200 Saka/1122 CE.

The aim of our astronomy is to know the actual planetary positions. Accurate knowledge of mean motion and their position comes from accurate knowledge of the true position and motion of the planets. 

The primary subject of the mathematical branch of astronomy is to know the true position and motion of the planets.

Mean Motion. Counting the number of revolutions of a planet in a given epoch/time, and converting this revolution into, average daily motion is called the Mean motion. Panchsiddhantika पंचसिद्धांतिका has a record of such revolutions.

True Motion. The motion of planets, as observed, is not the same. Eg, Jupiter's movement varies from 1' to 15' and sometimes retrograde. This daily motion is termed as true motion and this position is found. The planet is actually found to be near or ahead of the position, calculated from its mean motion.

The history of astronomy can be ascertained from the references to astronomy in the ancient texts. to know the Mean motion and True motion of planets. 

____________________________________________________________________

Reference: Bhartiya Jyotish Shastra Part I

 

Interpreting the Universe

Celestial phenomena are joyful to watch, they are both amazing and, at times, frightful to watch. Eclipses, the passage of comets and shooting stars inspire a sense of awe and possibly instil fear in some minds, even now.

Initially, these phenomena could have been regarded as fearful and portentous of divine wrath. Christopher Columbus used this to his advantage to the natives of an island, stating that the Sun god would hide when he was displeased and then reappear subsequently. Also, it is a known fact that around 584 BC, the 5-year war between Lydia and Media came to an end, because both the warring factions were horrified by the  Solar eclipse which occurred during that time.

Mahabharat has similar incidents recorded of two eclipses within 13 days resulting in tremendous loss of life. The Puranas do mention such phenomena preceded the calamities.

Having known the natural units of time, day, month and year created by celestial phenomena. The seasons are due to the movement of the Sun and tides due to the Moon. A curious mind would definitely have commended the quest for astronomical knowledge.

Agriculture, the mainstay of survival, depended upon the celestial phenomena. He quickly learnt that the field may yield a bumper crop if the seeds are sown at a particular position of Sun and Moon in the sky, and the crops destroyed in another set of combinations.

Furthermore, it was natural to assume that, if the heavenly bodies have close association with worldly affairs, they must also affect the individual life as well. Given out by the various combinations of the Sun Moon stars etc.

This quest for knowledge led to the creation of three branches of Astronomy, namely. त्रिस्कंध

1. गणित- This branch is also known as सिद्धांत. The mathematics part deals with the calculation of the number of days in a year, occurrence of eclipses, Moon phases, position of planets etc.

2.  संहिता- The knowledge of the effects of eclipses, comets, planetary conflicts and knowledge on auspicious days for performance of various rites.

3. होरा/जातक. Deals with the knowledge, which enables one to the benefic and malefic effects of the particular position of the planets 

Narad observes that

सिद्धातसंहिताहोरारूपं स्कधत्रथार्मक । वेदस्य निर्मल चश्षुरज्यतिःशास्त्रमनृत्तमः ॥; नारदरसंहता. १. ४.

Meaning-" The excellent science of astronomy comprising Siddhanta, Samhita and Hora as its three branches is the clear eye of the Vedas "- Narad Samhita 1.4

Mahadev,(1185 Saka year) who commented on Sripati's Ratnamala says:-

प्रहगणितपाटीगणितजीजगणितरूपसूनिशचलम्‌लस्य बहुविधविततहोरातंत्रल्ाखस्थ भ्योतिःशास्त्र वनस्पतेः संहितार्था एव फलानोत्यवधाथं, ज तकममनासकरणमौजोबंघनविवाहूयात्रानौ निखिलसंहितायमल्पग्रयेनाभिधातुभिच्छः. .. 

Meaning " I am desirous of describing in brief, the interpretation of Samhita rules, which are to be followed while performing ceremonies relating to, post-natal sacrament, naming a child, thread ceremony,etc. Knowing fully well that Samhitas are fruits of tree od astronomy, of which various forms of Horas are the branches of elementary arithmetic, algebra and calculation of planetary places are the firm roots"

The most ancient of the astronomical works these days is the वेदांग ज्योतिष, dealing with mathematical aspects only..अथर्ववेदांग ज्योतिष may be a later work, dealing with the 2nd and 3rd branches of astronomy. 

There were certain works in which these three branches were discussed together.. Such type of work did exist and is known by the name Samhita.

Varahamira says in his Brhat Samhita 

ज्योतिःशास्त्रमने कभेदविषयं स्कंधत्रयाधिष्ठितं ॥ | तत्कात्स्थोपनयस्य नाम मृनिभिः संकीत्यंते संहिता ।॥ अध्याय १

Meaning " The science of Astronomy, which comprises a variety of subjects is established mainly on three branches. But the treatment of the subject in its entirety is also named Samhita"

References " Bhartiya Jyotish Shastra Part 1

History of Astronomy during the Vedic and Vedang Period

The Begining 

Looking up at the sky is captivating to the human mind. He is naturally attracted to the wonders of the sky. The acquaintance with the stars in the sky is used for guidance for various tasks by people. In fact, very few people would be found in our country who do not possess any elementary knowledge of the sky.

The rising and setting of the Sun, Moon and other planets, onset of seasons, which recur in their regular order is a routine phenomenon. But the ancient man would certainly be wonder-struck with such recurring events in the sky. 

His curiosity to look deeper into the sky, probably led to the Study of Astronomy.

The Sun having disturbed the primitive mind is not a figment of fantasy. Evidence of such primitive thought is found in Jain literature, which shows that they believed in the existence of two suns! The Puranas too postulate 12 Suns. The 12 Aditiyas of Vedic literature are well known.

Today these appear to be fantastic, though the ancient people did cherish such beliefs.

The following verse from Rgveda shows the Sun actually sank in the Ocean before rising the next day.

यहेवा यतयो यथा भुवनान्यपिन्वत ।॥ अत्रा समुद्र आगृद्‌ हमास्‌यंमजभतंन ॥ |

 भ ऋ . सं. १०. ७२. ७.

Meaning- "Oh Gods! you draw out  the Sun which was sunk in the Ocean"

The Following Mantra from Taittiriya Brahman may be similarly cited

य उवगानूमहतोण वादि भाजमानःसलिलस्य मध्यात्‌ । समा वृषभो रोहिताक्षःसुथो विपरिचिन्मनसा धनात्‌ ।!

" May the resplendent Sun, that comes up from the centre of the expanse of water of the vast Ocean, purify me"

This may have prompted him to consider a day (day and night together), a period between two consecutive Sun rises as a natural unit of time.

The ancient man's attention must have been drawn to the Moon as that of the Sun. Unlike the Sun, the Moon does not rise and set regularly and at times just not seen in the sky. Then it appears as a crescent, a newborn Moon. Even to this day, we find people offering frills of garments and praying for new garments and a long life. The following mantra is found in all Vedas.

नवो नवो भवति जायमनोह्लां केतुरुषतामेध्यग्रं । भागं देवेभ्यो विदवात्यायन्प्रचत्रमास्तिरते दीधंमायु : ॥ | ऋ. सं. १०. ८५. १९.

The cycle of waxing and waning of the Moon is 29/30 days. 

Similarly for the Moon, the period between two full Moons is a second but a longer unit of time. In the Vedis literature, the Moon is named a masa. The following lines show us 

सूर्यामासामिथ उच्चरातः । ऋ, सं. १०, ६८, १०. जथ, सं, २०. १६. ११,

RK Samhita and Atharva Samhita

सूर्यामासा विचरता दिवि । ऋ. सं १०. &२ , १२.

RK Samhita 

Once these two units of time were firmly established, he must have observed that rains, summer, and winter recur at definite intervals of time. The seasons, Varsha, Hemanta, Sharad etc. The repetition of the season Varsha was probably used as the word meaning a year. 

The words, Sharad, Hemanta, and Vasant all meaning a year occur in the following verse. Samvtsara is often found to be used in the sense of a year.

शतंजोब शरदो बधंमानः हतं हेमेतांछतम॒वसंतान्‌ ॥

 ` ऋ. सं. १०. १६१. ४. अथ. सं. २०. ६६. €.

" Do live and grow for a hundred autumns, for a hundred winters and hundred springs"

The year then becomes the third natural unit of time, longer than day and month. 

These natural units of reckoning time, guide human activities, depending upon the celestial phenomena.

_______________________________________________________

Extracts are taken from the Book " Bhartiya Jyotish Shastra-Part I"

Indian Astronomy History

 Astronomy During the Vedic and Vedang Periods

Everyone would have looked up in the sky with awe and wonder at the glory of the heavenly bodies, the Sun, the Moon and the stars. An inquisitive observer would have noticed their movement across the sky and that such a movement was periodic.

 The observer utilised their rhythmic movement to reckon time. Thus began the study of astronomy by mankind. This observation happened at several places on the Earth, independently of each other and at different times. Authentic records of such observations are difficult to obtain as of now. 

India, one of the oldest civilisations, has evidence of such observations in the verses of Rig Vedas, the antiquity of which is assumed to be around 4000-4500 BCE.

Mr Shankar Balkrishna Dikshit, a Professor in Sanskrit and keen astronomer wrote a treatise on the "भारतीय ज्योतिषशास्त्राचा प्राचीन आणि अर्वाचीन इतिहास – भाग -१– २, History of  Astronomy during the Vedic and Vedang periods", in 1896. 

The book was written in Marathi. The book was later translated into English and published in 1968 by India Metrological Department. Mr LS Mathur, then director IMD states that this is the only book recording the history of Indian Astronomy from Ancient to Modern times.

The translation was done by Prof, RV Vaidya, MA, BT, Superintendent of Jiwaji Observatory Ujjain. The translation was checked and edited by Prof PC Sen Gupta, Prof of Hindu Astronomy, Kolkatta University. along with Sh NC Lahiri.

This treatise was used by the calendar reforms committee.

The book is voluminous and technical in nature. My effort is to give out some extracts of the book to highlight the level of expertise ancient Hindus had in the field of astronomy. 

Greeks, Egyptians, Iranians, and Chinese are considered pioneers in astronomical knowledge.

It is surprising to know that, with the advent of Vedang Jyotish, around 1300-1400 BCE, Hindus developed a lunisolar calendar, which was in use till 3 CE. 

My posts will give out interesting facts, along with the original Vedic verses.

Decisions and Destiny

 After a lot of thought and a detailed SMD ,with self, and decision matrix in my mind. I arrived at a date and time for my surgery. All went off well as per plan. Surgery done ,sitting with closed eyes ,with mandatory shades, and feeling pleased with myself. 

Two weeks later received a small bit of news, this triggered a series of ripples in the calm state of mind.

This set my mind thinking and wandering. “Did I take the correct decision to get operated now? Was my timing correct?”Why this ambiguity, now? This bit of news was the least expected , of all the possibilities considered . Nature has a mind of its own. No wonder they say “ Strange are the ways of Nature”.

My wandering mind looked back in my life . “Did the outcome of all the decisions I took, were correct?” A KBC question , with infinite options. I could not answer myself, because how do I define “ A correct decision ?” My mind was Getting philosophical and complex ! I just closed that window . 

It dawned on me , "What I am today , is because of the decisions I took from time to time”. The decisions could be categorised as Voluntary, forced , organisational , circumstantial , spontaneous , behavioural pattern ,and quite a few more. But the big question was still unanswered “ Why did I take those decisions?” My mind got into search mode, but the search engines could not come up with a satisfactory answer. 

The soothsayer ,in me ,prompted me to look up my horoscope. The horoscope has the key to the events in life. Event , its type , good or bad, when where what circumstances, and what that event will lead your life to. Truly in the colloquial sense “ a  horror scope “. 

In the course of my search I found that some basic expected events , like education , career, marriage , children , etc, were promised but  at a pre determined time . Within the events it self , a lot of upheavals had happened due to the decisions taken. These decisions led from one event another, like a course corrector. As if I am being directed to lead a pre determined path? A lot of questions popped up again , like pop up window, in spite of pop up blockers !

To confirm my findings I browsed all the horoscopes I had, friends , relatives, colleagues et all. The conclusion was startling. To put in the graphical way , X axis representing the life time , starting from birth, and Y axis the progress/achievement/satisfaction, on a scale 0 to 10.  Every horoscope ( in fact the individual ) had two limit lines drawn . One lower and the other upper line. Like the Fibonacci number series (for a given graph and its trend ). The whole life vibrates within these two limit lines.  Eureka moment ??  As for individual events , the same analogy is applicable.

However one may try he will neither breach either of the lines , upper or the lower. These lines are set by the destiny or what you are born with. And who keeps you within these lines ? The decisions ,one takes / is made to take ,channelises the individual to remain in them. Rags to riches and vice versa stories  can be explained with these limit lines. In these cases the gap in limit lines is fairly large , say from 02 to 08 ( On Y axis ). For an average individual the gap is about 3-5 units. 

 “ Nothing is sudden in life , there is no isolated incident , event will happen at the right time..…..”  a lot of popped up questions will be answered .

If that be so then one question still remains unanswered ? “ If every thing is pre determined, then why should one work for it?” Shammers genuine question . Ah! Lord Krishna is all smiles , reiterating what he told Arjun in Kurukshetra . “ Do your work/bit , leave the result to Me “. 

Therefore in doing your work you are taking calculated decisions , in response to the opportunities that come your way. The results , which are ,not necessarily, to your wish. Lord Krishna ensures you remain within your limits ( which he has set for you ) . Has the idiom ‘ To be within Limits ‘ come from here ? I don’t know, may be. You have to make effort to reach your upper limit line, but you cannot go past that line. 

That means the decisions are acting as triggers and course corrections , to remain in those two limit lines. Similar/same opportunities presented to different persons . The results are not same . The person with a large gap benefits and rises( relatively) as compared to the person with a narrow gap , remains stagnant ( within the limits ). And that is destiny , I thought.

So think and look back in your lives . Don’t curse yourself for decisions you have taken or had to take. 

Just , N’joi.