Karmic Astrology—a Study

by Sunita Anant Chavan | 2017 | 68,707 words

This page relates ‘Sources 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 3.3 - Sources of Karma

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In the creation hymns of the Ṛgveda-saṃhitā, the sources from which the cosmic activity originated are said to be various such as Viśvakarman (Ṛgveda-saṃhitā X. 81.82), Puruṣa (Ṛgveda-saṃhitā X.90) and also the nameless, Tad-ekam (Ṛgveda-saṃhitā X.129). Amongst the individual gods, Savitṛ defined as the stimulator of everything{GL_NOTE::} is described as the great stimulator of life and motion in the world.^[1] Uṣas is said to arose all living beings to motion.^[2] Pūṣan is the helper god serving as marking the doings of the whole world (Ṛgveda-saṃhitā II. 40.5) whereas Varuṇa is supposed to be the controller of the laws of nature, he and Mitra uphold the physical and moral order in nature, both rule over the whole world (Ṛgveda-saṃhitā V.63.7). The Atharvaveda^[3] projects Kāla as the source of creation of the world. The Śvetāśvatara Upaniṣad (VI.11) states that Karma is ordained by god. Cosmic action as a projection from the absolute Brahman from which all bhūtas spring, sustain, return to and are absorbed therein is expressed in Taiṭṭirīya Upaniṣad.^[4]

Along with the advent to human orientation of the Karma theory mental activity came to be regarded as the root of Karma.^[5] In this context Karma is said to be born of will or intention,^[6] desire and action rested on ignorance (avidyā),which became the source of all activity. Priorly Karma evolved from ritualistic actions (yajñakarma), whereas in and later to the Upaniṣads, it claimed an ethical origin.

External actions or bāhyakarma came to be defined on account of speech and body whereas time on the basis of maturation of stored Karmas, came to be considered as a source of karma.^[7] Karma is also said to be a product of Prakṛti.^[8]

God (äśvara) is postulated as the efficient cause (nimittakāraṇa) who incites the dharma and adharma residing in the soul and the elements to activity.^[9] Since Karmas are acetana, god is the giver of the fruits of actions (Vedāntasūtra 3.2.38). He brings about the fruition of past actions (of men) and their distribution according to vidhi (law) is distinctly expressed.^[10]