Karmic Astrology—a Study

by Sunita Anant Chavan | 2017 | 68,707 words

This page relates ‘Ideology in the Varaha 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 5.1 - Ideology in the Varāha Period

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This period begins form the Christain Era overlapping the Smṛti period, extends precisely from the 3^rd C. A.D. and covers the Medieval period.

With regard to Jyotiṣa, this period markedly distinguishes from the prior ones due to the additions of foreign elements, especially the Greek, to the native structure of Jyotiḥśāstra. A clear-cut branching of Jyotiḥśāstra in its three branches, the Siddhānta, Saṃhitā and Horā is evident in this period, the Siddhāntas based on the Gaṇita part of Jyotiṣa and the Jātaka based Horā texts being the chief texts of this period.

Karma appears chiefly in the Purāṇa literature, in the commentaries to the Philosophical texts and in the Dharmaśāstras. Karma as a theory is already established in this period, most of its prior aspects retained and reformed.

Jyotiḥśāstra being highly influenced by Greek Astronomy and Astrology which is completely devoid of the concept of Karman the correlation of Jyotiṣa and the doctrine of Karma of this period concentrated in its Horā branch to combine Horoscopy with the actions of past lives. Present birth considered as a Karmavipāka, rectificatory actions for birth on certain Nakṣatras and Muhūrtas in the form of Samskāras is the chief form of correlation.

Text on all the three branches of Jyotiḥśāstra are composed by Varāha, they being extant and popular till date. His Saṃhitā and Horā texts deal with characteristics of cosmos and human as also with the past actions of man thereby coined as Varāha period.

i. Regarding Rebirth

The belief of rebirth on account of sins continue in this period.^[1] Kāla and Karma as also Svabhāva came to be held responsible for creation of a new life.^[2] The belief that the fruits of actions whether good or evil were to be undergone became prevalent.^[3]

In case of Śakunas the element of faith became equally important while performing rectificatory rites as also Śakunas came to be viewed more rationally.^[4]

ii. Regarding Karma

Karma surfaced from ignorance (avidyā)^[5] resulting in existence in various states was a belief as also Vrata as a means to secure various lokas was believed. Karma is equated with god.^[6] Also the causation of nature and time is an acceptance.^[7]