Existentialism

The probability of Jīva-Centricity makes the correlation eligible for a discussion on Existentialism. From the beginning of the culture the cosmic characteristics and activities are interpreted for human future. The cosmic time which is a representation of the cosmic characteristics and activities is utilized for performing ritual actions of various kinds to sub serve the various goals of human. Cosmic time vary according to the characteristics or rather the variety of characteristics appearing in the sky follow a certain pattern which constitute the concept of time is an observance. Actions on specific moments brought forth by the cosmic time lead man to certain planes is a belief and a practice in the culture. As the cosmic activity defined by specific characteristics follow a specific path similarly a man’s motion is defined by his qualities and his activities as also work on specific cosmic moment lead him to a specific path is a basic assumption on which the concept of Existentialism occurs in the earlier culture. The light forms in the cosmos represented the activities of the deities considered superior to human form also their ordered activity in the cosmos facilitated the study of time to perform actions. The activities of the light forms perceived the form of truth (Satya) work on which carried man to the higher planes as heaven where the deities were believed to reside. In and later to the Upaniṣads when the Knowledge Form of human was discovered, motion to the Jīva became dependable on desire. Regaining of the original form, believed to be of light and knowledge became a subject of scrutiny, with the added angle of moral actions along with the physical ones to determine one’s entity along with the authenticity of self-efforts in making one’s future. In prior times morality is ascribed to cosmos in the form of Varuṇa as a moral ruler for the punishment of sins. As the human structure came to be excavated citta according to Patañjali’s Yogasūtras came to be considered the human counterpart for the storage of the performed actions. Fruition of actions remain a domain of the gods which in case with the Correlation of Jyotiṣa and Karman is in connection with the cosmic counterpart as the fruit giving authority. The cause of creation is mental action in the form of desire on account of the originally Knowledge formed Jīva being subjected to ignorance (Avidyā) and collected karmas. Longevity, also pleasure and pain is believed to be surfacing as a result of the collected karmas and contact (saṃyoga) is due to ignorance (Patañjali’s Yogasūtras II. 24) on account of which the Jīvātman faces rebirths.

Time brings forth the seed and the evolution is expressed as a natural process of bringing back the modifications in the form of rebirths into the original form.

(jātyantarapariṇāmaḥ prakṛtyāpūrāt | yogadarśana, kaivalyapāda sūtra 1)

This being an explanation of the natural process of evolution in human interwoven with the cosmic activity every modified form manifesting its own characteristics and activity holds a property of reverting back to its natural form being subjected to modifications. Perception of the past activity of the manifested form from its characteristics and the probable future by the aid of the study of the cosmic design and its activity by the motion of time is an effort attempted by the culture by means of Jyotiḥśāstra in the post-Vedic period. The manifested form holds a Prārabdha which has to be faced which can be visualized and perception being a form of knowledge an attempt to understand the limitations and the probabilities of the surfaced form by means of the correlation is a concern with the culture. If Karmavipāka appears the Natural process of Evolution in the post-Vedic the natural law made perceptible by the aid of the correlation the other part appearing from early which deals with the arrangement of actions on proper times is concerned with self-effort directed towards an Induced Evolution. Actions arranged on the order of the light forms and later they being projected as the metaphors to Brahman appear an effort on part of the culture initially in the form of a belief and later a sure notion that the future of human in its ideal sense pertains to light. Work on the order of light lead to the plane of Sattva, the heaven. The plane later connected to the state of mind dcpicting happiness appears evidently to be connected to the form of mind which originally is of a Sattva form as shared by the literature. Sattva is the quality of mind acquiring of which, the human form reaches a higher plane or state is a belief thereby the light forms exhibiting sattva in the cosmic body are followed. Righteous behaviour led to such a form depicting a Morality Induced Evolution. The motion of Sattva to the existence speed up the process of Evolution perceptive means for the achievement of Sattva quality is provided by the light forms. The cosmic time serves a contributory mechanism in the actual transformation. Moral conduct as a means to achieve a higher form necessitated the intervention of time as a physical as well as a psychological entity. Apart from serving a concrete basis to the Philosophy it perhaps sub served the connectivity between the universal time and the individual biological citta and its operation. The concept of relative time accords with the above idea. Action fructifies with time also is an important factor to be considered thereby the characteristically variating time is utilized to provide the motion of Sattva to the moral apparatus in human. Sattva equated with Knowledge is the original form of mind and Karma as a law of causation an ethical side is provided by the psychical disposition of cosmos.

The Evolution is an entangled one and with the biological aspect it depicts a psychological as well as a cosmic angle to it. Apart from being Moral it carries an Intellectual side in the culture, which is evident in the concept of the equable states in cosmos and a perception of unity in the diversified forms on part of human. The Correlation perhaps surpasses the definition of Existentialism extending beyond will of human, projecting the Knowledge formed supreme Ātman as the all in all force and activity inclusive of human will a product of Prakrti with a controversial form in the Philosophy of the literature considered either real or illusionary and with the motionless Knowledge form of the Supreme Ātman and the Jīvātman the ideology of the workings of the Existence possessing a Complete Knowledge Form is perception in the sense of activity as well as knowledge. Also on account of which the Correlation seemingly extends to the explanation of the Philosophy in the culture as one connected with the advancement of the human form.

Conclusively,

By the aid of the Correlation of Jyotiḥśāstra and the Concept of Karman the culture has made an attempt for an advanced form to human as compared to his present one as a solution to the notion of future. Jyotiṣa by means of cosmic actions is instrumental for such a form the generation of which is a product of self-effort of man. Motion to the future is qualitative therefore time is characterized to bring its connection with actions. The concept of gods as the fruit giving authority in the form of destiny pertains to the laws of nature on account of the working of qualitative time. The ideal future of man is on the grounds of ethics the Correlation therefore indicates a moral theory. Perception appears as a quality as well as an activity as a part of the Correlation in an attempt for the transformation of man.