Karmic Astrology—a Study
by Sunita Anant Chavan | 2017 | 68,707 words
This page relates ‘Effects of Karma’ 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 3.4 - Effects of Karma
1) Karmavipāka (maturation of karma)
Karma once performed bear fruit.[1] This fruition or maturing of karma is termed as ‘Karmavipāka’ which dealts with the operative part of the doctrine of Karma. Karmavipāka explained the consequences of Karma as to how and when they fructify.
Vipāka[2] in case of man is in the form of experiencing the results of his actions after their maturation. The Sañcita Karmas or accumulated Karmas in due course fructify according to their nature resulting in ‘pleasure’ or ‘pain’ which is experienced by the self. Karma was believed to provide the stimulus for the causation of happiness as well as unhappiness which were its virtues[3]
Karma is termed as instrumental to the relationship between puruṣa and Prakṛti.[4] The nature of adṛṣṭa a complex of the previous deeds became a decisive factor in the future discourse of the individual. Broadly the determination of jāti (birth), āyuh (the length of life) and bhoga (pleasure and pain) depended on Karma (in the sense of fruition of past deeds.).[5] Thereby present life is considered as a fruit of the Karmas of the past life. (Rāmāyaṇa 2.47.19). Life span is a result of Karmavipāka and thereby a sum total of the actions of past lives.
2) Rebirth and transmigration
Rebirth and transmigration became the necessary corollaries to the theory of Karma as an explanation of the effects of Karma.
Rebirth is postulated as the foremost consequence of Karma as a binding force. Action produced (good or bad) results and thereby rebirth occurs “by way of a necessary supplement to the result of actions” or “in order to bring the result of actions to completion”.[6] Yājñavalkya (3.206-209) makes a mention of the rebirths of ‘mortal sinners’. Caraka believes rebirth as a function of Karma, mentioning unrighteous actions of past life leading to diseases. (Caraka Saṃhitā IV.2.44).[7] Thereby physical deformity and mental sufferings are the products of past-karmas and the shape (body-form) and mind of an individual accord with his past actions.[8] Rather the body originates of Karmas as causal to experience them,[9] and that the past-karma of the soul determine the connection of soul with a body at a time as also create a body fit to experience the consequences of the past-karmas[10] an the fundaments to effectuate past Karmas.
The consequences of sacrificial and other prescribed actions performed in present life also subject to rebirth to receive their fruits.[11] A man who has duly followed his duties (Dharma), after death and on his ‘return’ experiences the consequence of his actions.[12] Thus the quality of actions determine the quality of rebirth thereby rebirth occurs in various worlds according to the nature of actions[13] and the subtle body (Liṅgaśarīra) as a vehicle transmigrates after the death of the body as a link to a new one for the workings of the unexhausted Karmas is also a subordinated postulate of the theory.
Footnotes and references:
[1]:
Mahābhārata. 13.13.5.
[2]:
Śāṅkarabhāṣya on Brahmasūtra III. 2.38.
[3]:
Padmapurāṇa II. 94.11.
[4]:
Sāṃkhyapravacanasūtra 6.67.
[6]:
Karma and Rebirth in the Dharmaśāstras p.80 in Karma and Rebirth in Classical Indian Traditions, p.80.
[7]:
Pūrvāparādhajaḥ is one of the three classes of diseases, Aṣṭāṅgahṛdaya, Sūtrasthāna I. 12.57. Also Vasiṣṭha (20.43-44) relates illnesses to mortal sins of previous lives. 73
[9]:
Ślokavārttika 19.109.
[10]:
Tantravārttika II. 1.2.
[11]:
Śābarabhāṣya 4.3.27.
[12]:
Āpastamba-dharma-sūtra 2.1.2.2.