Karmic Astrology—a Study
by Sunita Anant Chavan | 2017 | 68,707 words
This page relates ‘Karma in the Vedanga 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 4.3 - Karma in the Vedāṅga period
i. In the Systems
Karma in this period chiefly lies in the Philosophical Systems. It is in this period where Karma became one of the prime topics of enquiry of the subject raised by the Upaniṣads as a prominent factor to keep the Individual Ātman in the cycle of rebirth. This period is important in the evolution of Karma for if the Upaniṣads established Karma as a cosmic law of causation, subjective to ethical retribution, it is this period which enhanced its deterministic nature, bringing forth forcefully the angle of daiva as an ‘effect’ placing man at an inescapable receiving end, equally made Karma a law of personal responsibility and self-effort. On account of the comprehensive study in this period, Karma emerged as a doctrine, its operation studied from two interconnected perspectives, universal and individual.
Amongst the systems, the Vedānta and the Sāṃkhya dealt with the cosmic aspect of Karman, the Vedānta system believed the embodiment of the Jīva basically non-different from Supreme Ātman whereas the Sāṃkhya project dual entities the Prakṛti and the Puruṣa behind the origination of the world though they commonly propound the origination of Karma due to ignorance. Karma is deemed a Nimitta (efficient cause) for the origination of a new body and life.[1] The concept of apūrva was also formulated which decided the formation of future of the Soul, the time lapse between the act and the result joined by the potency created by the act serving as a connecting link.[2] The birth, life and the happiness and the sufferings the Jīva undergoes came to be understood as the result of past actions of an individual.[3]
ii. In the Smṛtis
The Smṛtis varigate Karma in various types, Pañcamahāyajñas[4] are activities distinct from moral acts whereas also from sacrifices which are considered as a Dharma or a religious duty. The Nitya and Naimittika ones were essential to destroy the previous sins.[5] Gītā prescribed actions, yajña, tapa and dāna were declared as purificatory ones.[6] Karma of two kinds, Pravṛtti, concerned with happiness in present world and heaven and Nivṛtti concerned with salvation existed in this period.[7] The teachings of the Upaniṣads were reconciled in this period and liberation from the worldly existence by means of various modes of Karma were adopted.
The Epics believed Karma as a causative force, the past actions surface in the present life was a belief thus daiva takes a prominent position in this period.[8] Equally the importance of human effort is expressed in the Yājñavalkya Smṛti.[9]
iii. In the Heterodox Sects
In the Heterodox Sects, the Jainas believed Karma as material whereas the Buddhist presented it in the form of a bīja. According to the Jainas, the material form of Karman, Pudgala operate through body, mind and speech. Intent is not a precondition for incurring sins. The soul of the form of illumination and perfect knowledge inheres the capacity to attract matter which leads to the formation of a Karmaṇa Śarīra which leads to rebirth in various forms. With such an explanation of the operation of Karma, the freedom from the bonds of Karma is said to by means of Saṃvara.[10] The Buddhist believed Karma as primarily mental the three aspects of Karma kāya, vācī and manokamma[11] are primarily considered the outcome of will orientation. Karma is said to be the cause of inequality in human, the diversity arising on account of the variety of trṣnā, thereby a sense of personal responsibility is made an aspect of Karma. Transference of Karma is also a topic treated by the Buddhist schools.
The flow or the motion of Karma is also one of the aspects of Karma in the Heterodox sects, the gati (motion) accorded as per the conduct of the individual.[12]
The consequence of present actions are resultant in the future births as moral actions of the present are not connected to the caste of a person,[13] Jāti believed as an outcome of past actions. Rather the overall destiny of a human is believed a merit and demerit of his past. Rebirth is declared as dependent on niyati and not on one’s (present) deeds.[14]
In the post-Vedic, the latent impressions of the past Karmas are believed an important factor in the formation of future.
Footnotes and references:
[1]:
Śāṅkarabhāṣya on Brahmasūtra 3.1.2,8.
[5]:
Tantravārttika I.3.29.
[6]:
Gītā 3.8., 18. 5-7.
[7]:
Manusmṛti XII. 88-89.
[8]:
[...] Rāmāyaṇa I. 57.21.; Mahābhārata 2.52.18, Also Diṣṭa (appointed way) Mahābhārata 2. 51.25, 2.52.14.
[9]:
[...] Yājñavalkya-smṛti I. 247.
[10]:
Saṃvara is the stoppage of new Karma by means of austerities thereby is expressed as a cause of liberation (Sarvadarśana-Saṃgraha 15.23.). Also by means of Nirjarā or destruction of accumulated Karmas through austerities. Uttarādhyāyanasūtra 29.12.16.
[11]:
Majjhimanikāya 20.60.
[12]:
On retributive rebirths, Majjhimanikāya 135; gati in various lokas Uttarādhyayanasūtra 3. 3-4. 134
[13]:
Majjhimanikāya 149.150.
[14]:
Makkhali Gosāla in Dīgha II. 19.20.