1

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ASTROLOGY CRITICISED
The Divine Plan
Are we a part of properly conceived, meticulously planned and
brilliantly executed grand design? In other word’s, are we
programmed by divinity? Discuss.
The universe is infinite and it contains millions and millions of
stars, planets, satellites, asteroids, comets etc. in its mysterious
womb. But irrespective of this vastness and multiplicity, every
being in the universe (e., small or big, animate or inanimate) is
controlled by some strict code of discipline. It is this divine code
of conduct that makes the stars shine, the planets rotate and
revolve, and the mysterious comets make their regular routine
visits through regular routes. This code of behaviour is
applicable to the earth and its inhabitants also, as they are, as a
whole, part and parcel of this gigantic operation called the
Universe or Brahmanda (Universe as an egg).
Just like the divine laws which regulate and control the
functioning of the heavenly bodies, there are some divine laws
in the lower plane also. The span of life of the living beings on
earth is limited, but by the mercy of the set up the interval
between the two ends of birth and death (the period of life), is at
the disposal of the living beings. Among the living beings, man
is the most developed one, physically and mentally. As such, he
is empowered and can do whatever he likes.
As the uncontrolled free will of the individual may upset the
rhythm of the divine plan, according to Indian belief, the law of
karma is enforced to limit the area of free will. (Karma (the law)
and Karma-phala (the result) are the contributions of Indian
philosophy.).Still, we hear daily of many atrocities of man. The
reason is that we are not so cultured as we claim to be. Imagine
the position, if there is no divine law to bridle the devil in a
man?
 2
2.Karma (action) and Punarjanma (rebirth) in astrology
One can do whatever he likes to do but as per the karma-phala-
siddhanta , he is responsible for the results of his actions. It may
take some time for the results to come out but they will surely
come upon the doer in due course. As such, in ordinary cases, it
so happens that some karma (karma-phala) or results are
pending at the time of one’s death. But still he cannot escape
from the Law of Karma, for he will have to take another birth
or several births to settle the accounts. In other words, the
hands of fate follow him like his own shadow, through the cycle
of births, deaths and rebirths, till the karma is completely
exhausted. (In Buddhism it is the karma and not the sole which
is reborn.)
3.The basic assumptions of karma theory are:-
• Man’s inescapable habit (vasana) to do karmas.
• Phala (results) follows karmas and the same should be
suffered (or enjoyed) by the doer himself.
• Once set in motion even death of the physical body does
not stop the wheel of karma. One will have to take another
birth/births, if there is a balance of karma at the time of death.
• The cycle of birth-death-rebirth continues till all karma is
liquidated.
The structure of Indian astrology stands on four pillars of divine
laws.
• The law of karma(karma theory or karma phala siddhanta
which insists that man should enjoy or suffer the fruits of his
actions.
• The influence of the planets in the affairs of man, as a tool
for executing the law of karma.
• The karmic pattern of an individual, as per the law of karma
, revealed by the planetary positions at the time of birth; and
• Man can rise above the karmic pattern, indicated by the
planetary positions, to certain extent, by remedial measures.
 3
(These are not my personal opinions. To know the truth, read
on…))
1.Classification of karmas
Classification – 1 (Based on time)
• Sanchita karma
• Prarabdha karma
• Agami karma
Sanchita karma is the gross total of karmas or karma phalas of
actions done in the past life or lives. We may call it as opening
balance of karmas at the time of birth.
Prarabdha karma is the matured portion of sanchita karma, like
a matured fixed deposit in a bank or post office, result of which
we have to suffer or enjoy in the present life itself.
The karma which is added to the main account, after the birth,
and also the balance of sanchita karma (minus prarabdha) is
Agami karma.
Classification 2 (Based on potency)
• Drida karma
• Adrida karma
• Dridadrida karma
Drida is the strong karma involving all the three mechanisms,
ie., manas, vak and kaya (thought, word and body). These
karmas get the maximum punya (good) or papa (bad) and they
cannot be altered by remedial measures.
Adrida is weak karma involving any one of the three factors
(mano-vak-kaya
mind-word-body) results of which can be changed by proper
remedial measures.
Dridadrida is a mixture of the drida (strong) and adrida (weak)
karmas, involving any two of the manas, vak and kaya. Remedial
measures are helpful in this case to a certain extent.
Classificaion – 3 (Quality)
Karma Nature Effect Result
Sat Satkarma Punya Sukha
 4
Asat Dushkarma papa Dukha
Sadasat Misra Vyamisra Sukha-dukha sammisra

Like the all-pervasive but invisible ‘dark matter’ which conveys

light and magnetic power in space, karma is all-pervasive and
stretches itself beyond the limitations of time and space. It is
why the good or bad karma of an individual affects society or
country, or the group karma of people affects innocent
individuals.
In my opinion, the subject of karma requires more study.. Able
philosophers should come forward. I say this because I think we
should consider not only the performance of the doers but also
the feelings of the affected people.

Hitler of Germany and Paul pot of Combodia have killed

millions of innocent people. How could their karma phalas be
liquidated? What was the karma of the innocent people who
were killed by them?
4.Fate and free-will
Our experience shows that free-will exists but it is regulated by
karmic limitations.
A good example is a calf tied to a post with a piece of coir
(rope). It can move freely within the circle , created by the
length of the rope, but cannot move beyond that circle. Same is
the case of a dog or a bird , shut in a cage.
At any rate, man cannot live without doing some action and the
results follow the actions automatically, like the echo of a sound
or shadow of figure . As a result, the present is conditioned by
the results of past karmas and the results of that we do now ,
shape our future.
As already explained , prarabdha karma is the result of the
actions which we are motivated to enjoy or suffer during the
present life itself. Out of these, the results which come under
adrida and a portion of dridadrida also, constitute the free-will.
 5
We have already found the atrocity of the free-will of Hitler and
his group. Is it actually free-will or something beyond free-will
or the force of free-will of a group of bad people?
God knows!
5.The role of planets.
The law of karma insists that one should enjoy or suffer the
results of his own actions and the Punarjanma Siddhanta (theory
of rebirth) reveals that the closing balance of results of one’s
actions, pending at the time of death, will be the opening
balance of karma-phala for the next life. But how these assets
and liabilities are carried forward to the next life? It is here
where the planets enter the scene. In other words, the law of
karma is brought into effect through the influence of planets.
The horoscope in astrology, ie., the position of planets in the
zodiac at the time of birth, shows the prarabdha karma which
we are destined to enjoy or suffer in the present life. To know
the karma, created after the birth, prasna is the only way. Planets
have no important role here, but the results are arrived at by
mere guesswork which means prasna is not astrology.
The theory of rebirth is also arbitrary. We have no evidence to
prove that such a thing exists. In my childhood I have heard of
some claims of rebirth and one Banerjee was studying them.
However, no case was proved beyond doubt as rebirth.
The Jiva (life force) and the body are two different factors and a
creation, whether it is an animal or a tree, requires the meeting
of the two factors to live on. When one is gone, the other is also
gone.
In Buddism, it is the karma which is reborn. But they are not
clear about a vehicle to carry the karma to the next birth.
The belief that the planets influence human affairs has not so
far been established beyond doubt. It is actually only one of the
many ways found out by humanity to know the future in
advance.
5.The theory of astrology based on karma phala siddhanta
 6
Since the positions of the planets in the zodiac at the time of
one’s birth indicate one’s karma, an astrologer can find out and
predict his possible future experiences with the help of
astrology, as it interprets the planetary influences on human
affairs, In other words, astrology reveals the results of our karma
, expressed in terms of planetary influences.
The birth of a child at a particular moment, at a particular place,
is the result of its own past karma and the positions of the
planets at the time of birth indicate the course of its future
experience. In other words, depending upon the karma phala, a
child takes birth at a particular moment, ie., the moment which
indicates the would be the course of his life by the position of
the planets in the sky at that time. The planets indicate according
to the divine law some attitude as benefic, malefic etc. towards
the child (depending upon their positions in the zodiac at the
time of birth,) and act accordingly. These influences of the
planets extend to all sides of human life (like physical, mental,
moral etc.) and they continue to act as official indicators of his
karma phala till his death.
This theory is arbitrary. The karma is a speciality of Indian
astrology. Western astrology or the tajic do not consider this
point.
7.The rationale of astrology
As already said, there can be such periods in one’s life, when all
his efforts fail without any obvious reasons. It seems that the
time is adverse. Similarly, there can be good periods also when
one comes out successful in his endeavours without much
effort. It shows that the time is favourable, and if he utilizes this
opportunity intelligently he may gain more. In other words,
everyone has to pass through many adverse periods in his
life and in the midst of these divine tests, favourable
opportunities also come and go unnoticed, as we are naturally
not so sensitive to pleasures and laughter as to sorrows and
tears.
 7
The good opportunities in one’s life, whenever they appear,
should be immediately seized upon and turned to maximum
benefits. This is the secret of success in the lives of many
successful men. In short, astrology helps one to harmonize his
actions and make all round efforts when his time is ripe and
helpful. To quote Col. S. K. Gour “do not push when pull will
open the door!”.
This is the rationale of astrology, according to all known
modern teachers in astrology.
I agree from my experience that the point regarding good and
bad times is correct, but I do not agree about the way of
astrology to find out these times, because the astrology itself is
not an established system. The ayanamas and dasa apaharas vary
from place to place and there is no way to know which are
correct.
Remedial measures
The purpose of remedial measures is to counter-act the evil
indications, resulting from the adverse planetary dispositions, in
a horoscope, in a prasna chart or in transit forecasts.
The effect of remedial measures is limited to the area of free-
will and acts only in the case of adrida karma phalas only.
However, there are various methods in vogue for this purpose .
This includes devotion and prayers, prayaschitha and charity,
wearing precious stones and suitable colours, poojas and tantric
methods.
Since the misfortunes in one’s life are the results of his past sins
or bad actions, what is actually required is repentance and good
deeds. However, if one believes in God, the best way is to seek
His pardon, by surrendering oneself unreservedly to His Will, as
He is the final authority to punish or leave him free.
This is the Indian belief about remedial measures.
As regards the wearing of precious stones or conducting costly
poojas, we have no comment!
We do not believe in short-cuts.
 8
“It is an eternal law that man cannot be redeemed by the power
external to himself” – HPB.
PHILOSOPHY OF ASTROLOGY
1. THE DIVINE PLAN
Are we a part of properly conceived, meticulously planned and
brilliantly executed grand design? In other wordS , are we
programmed by divinity? Discuss.
The universe is infinite and it contains millions and millions of
stars, planets, satellites , asteroids, comets etc. in its mysterious
womb. But irrespective of this vastness and multiplicity, every
being in the universe (e., small or big, animate or inanimate) is
controlled by some strict code of discipline. It is this divine code
of conduct that makes the stars shine, the planets rotate and
revolve, and the mysterious comets make their regular routine
visits through regular routes. This code of behavior is applicable
to the earth and its inhabitants also, as they are, as a whole, part
and parcel of this gigantic operation called the Universe
or Brahmanda.
Just like the divine laws which regulate and control the
functioning of the heavenly bodies, there are some divine laws
in the lower plane also. The span of life of life of living beings in
earth is limited , but by the mercy of the set up the interval
between the two ends of birth and death (the period of life), is at
the disposal of the living beings. Among the living beings, man
is the most developed one, physically and mentally. As such, he
is empowered and can do whatever he likes.
As the uncontrolled free-will of the individual may upset the
rhythm of the divine plan, according to Indian belief, the law of
karma is enforced to limit the area of free-will. (Karma (the law)
and Karma-phala (the result) are the contributions of Indian
philosophy.).Still we hear daily of many atrocities of man. The
reason is that we are not so cultured as we claim to be . Imagine
the position , if there is no divine law to bridle the devil in man?
 9
PHILOSOPHY OF ASTROLOGY – 2
Karma (action) and Punarjanma (rebirth) in astrology
One can do whatever he likes to do but as per the karma phala
siddhanta , he is responsible for the results of his actions. It may
take some time for the results to come out but they will surely
come upon the doer in due course. As such, in ordinary cases , it
so happens that some karma (karma phala) or results are pending
at the time of one’s death. But still he cannot escape from the
Law of Karma, for he will have to take another birth or several
births to settle the accounts. In other words, the hands of fate
follows him like his own shadow, through the cycle of births ,
deaths and rebirths, till the karma is completely
exhausted. (In Buddhism it is the karma and not the sole which is
reborn.)
The basic assumptions of karma theory are:-
1. Man’s inescapable habit (vasana) to do karmas.
2. Phala (results) follows karmas and the same should be
suffered (or enjoyed) by the doer himself.
3. Once set in motion even death of the physical body does
not stop the wheel of karma. One will have to take another
birth/births , if there is balance of karma at the time of death.
4. The cycle of birth-death-rebirth continues till all karma is
liquidated.
The karma is actually the action-reaction theory. It was originally
presented by Indian philosophy thousands of years ago. But
there is also an argument that it was adopted by astrologers for
the sake of a basis.
The structure of Indian astrology stands on four pillars of
divine laws.
1. The law of karma (karma theory or karma phala
siddhanta) which insists that man should enjoy or suffer the fruits
of his actions.
 10
2. The influence of the planets in the affairs of man, as a tool
for executing the law of karma.
3. The karmic pattern of an individual, as per the law of
karma , revealed by the planetary positions at the time of birth;
and
4. Man can rise above the karmic pattern, indicated by the
planetary positions, to certain extent, by remedial measures.
(PS: These are not my personal opinions. The influence of
planets in human affairs is arbitrary. The truth follows.)
PHILOSOPHY OF ASTROLOGY - 3
Classification of karmas
Classification – 1 (Based on time)
1. Sanchita karma
2. Prarabdha karma
3. Agami karma
Sanchita karma is the gross total of karmas or karma phalas of
actions done in the past life or lives. We may call it as opening
balance of karmas at the time of birth.
Prarabdha karma is the matured portion of sanchita karma,like
a matured fixed deposit in a bank or post office, result of which
we have to suffer or enjoy in the present life itself.
The karma which is added to the main account , after the birth ,
and also the balance of sanchita karma (minus prarabdha) is
Agami karma.
Classification 2 (Based on potency)
1. Drida karma
2. Adria karma
3. Dridadrida karma
Drida is the strong karma involving all the three mechanisms,
ie., manas, vak and kaya (thought, word and body) . These
karmas get the maximum punya or papa and they cannot be
altered by remedial measures.
 11
Adrida is weak karma involving any one of the three factors
(mano-vak-kaya) results of which can be changed by proper
remedial measures.
Dridadrida is a mixture of the drida (strong) and adrida (weak)
karmas, involving any two of the manas, vak and kaya. Remedial
measures are helpful in this case to a certain extent.
Classificaion – 3 (Quality)
Karma Nature Effect
Result
Sat Satkarma Punya S
ukha
Asat Dushkarma papa
Dukha
Sadasat Misra Vyamisra S
ukha-dukha sammisra
Like the all pervasive but invisible ‘dark matter’ which conveys
light and magnetic power in space, the karma is all pervasive and
stretches itself beyond the limitations of time and space. It is
why the good or bad karma of an individual affects a society or
country , or the group karma of people affects innocent
individuals.
In my opinion the subject karma requires more study.. Able
philosophers should come forward. I say this because I think we
should consider not only the performance of the doers but also
the feelings of the affected people.
Hitler of Germany and Paulpot of Combodia have killed
millions of innocent people. How could their karma phalas be
liquidated? What was the karma of the innocent people who
were killed by them?
PHILOSOPHY OF ASTROLOGY – 4
Fate and free-will
Our experience shows that free-will exists but it is regulated
by karmic limitations.
 12
A good example is a calf tied to a post with a piece of coir
(rope). It can move freely within the circle , created by the
length of the rope, but cannot move beyond that circle. Same is
the case of a dog or a bird , shut in a cage.
At any rate, man cannot live without doing some action and the
results follow the actions automatically, like the echo of a sound
or shadow of figure . As a result, the present is conditioned by
the results of past karmas and the results of that we do now ,
shape our future.
As already explained , prarabdha karma is the result of the
actions which we are motivated to enjoy or suffer during the
present life itself. Out of these, the results which come
under adrida and a portion of dridadrida also, constitute the free-
will.
We have already found the atrocity of the free-will of Hitler and
his group. Is it actually free-will or something beyond free-will
or the force of free-will of a group of bad people?
God knows!
PHILOSOPHY OF ASTROLOGY – 5
The role of planets.
The law of karma insists that one should enjoy or suffer the
results of his own actions and the Punarjanma Siddhanta (theory
of rebirth) reveals that the closing balance of results of one’s
actions, pending at the time of death, will be the opening
balance of karma-phala for the next life. But how these assets and
liabilities are carried forward to the next life? It is here where the
planets enter the scene. In other words, the law of karma is
brought into effect through the influence of planets.
The horoscope in astrology, ie., the position of planets in the
zodiac at the time of birth, shows the prarabdha karma which we
are destined to enjoy or suffer in the present life. To know the
karma, created after the birth, prasna is the only way. Planets
 13
have no important role here, but the results are arrived at by
mere guess work which means prasna is not astrology.
The theory of rebirth is also arbitrary. We have no evidence to
prove that such a thing exists. In my childhood I have heard of
some claims of rebirth and one Banerjee was studying them.
However, no case was proved beyond doubt as rebirth.
The Jiva (life force) and the body are two different factors and a
creation, whether it is an animal or a tree, requires the meeting
of the two factors to live on. When one is gone, the other is also
gone.
In Buddism, it is the karma which is reborn. But they are not
clear about a vehicle to carry the karma to the next birth.
The belief that the planets influence human affairs has not so
far been established beyond doubt.
It is actually only one of the many ways found out by humanity
to know the future in advance.
PHILOSOPHY OF ASTROLOGY – 6
The theory of astrology based on karma phala siddhanta
Since the positions of the planets in the zodiac at the time of
one’s birth indicate one’s karma, an astrologer can find out and
predict his possible future experiences with the help of astrology
, as it interprets the planetary influences on human affairs, In
other words, astrology reveals the results of our karma ,
expressed in terms of planetary influences.
The birth of a child at a particular moment , at a particular place,
is the result of its own past karma and the positions of the
planets at the time of birth indicate the course of its future
experience. In other words, depending upon the karma phala, a
child takes birth at a particular moment, ie., the moment which
indicates the would be course of his life by the position of the
planets in the sky at that time. The planets indicate according to
the divine law some attitude as benefic, malefic etc. towards the
child (depending upon their positions in the zodiac at the time
 14
of birth,) and act accordingly. These influences of the planets
extend to all sides of human life (like physical, mental, moral
etc.) and they continue to act as official indicators of his karma
phala till his death.
This theory is arbitrary. The karma is a speciality of Indian
astrology. The western astrology or the Tajic do not consider
this point.
PHILOSOPHY OF ASTROLOGY – 7
The rationale of astrology
As already said, there can be such periods in one’s life, when all
his efforts fail without any obvious reasons. It seems that the
time is adverse. Similarly, there can be good periods also
when one comes out successful in his endeavors without much
effort. It shows that the time is favorable, and if he utilizes this
opportunity intelligently he may gain more. In other words,
every one has to pass through many adverse periods in his
life and in the midst of these divine tests, favorable
opportunities also come and go unnoticed, as we are naturally
not so sensitive to pleasures and laughter as to sorrows and
tears.
The good opportunities in one’s life, whenever they appear,
should be immediately seized upon and turned to
maximum benefits. This is the secret of success in the lives of
many successful men. In short, astrology helps one to
harmonize his actions and make all round efforts when his time
is ripe and helpful. To quote Col. S. K. Gour “do not push
when pull will open the door!”.
This is the rationale of astrology, according to all known modern
teachers in astrology.
I agree from my experience that the point regarding good and
bad times is correct, but I do not agree about the way of
astrology to find out these times, because the astrology itself is
not an established system. The ayanamas and dasa apaharas vary
 15
from place to place and there is no way to know which are
correct.
PHILOSOPHY OF ASTROLOGY – 8

Remedial measures
The purpose of remedial measures is to counter-act the evil
indications, resulting from the adverse planetary dispositions, in
a horoscope, in a prasna chart or in transit forecasts.
The effect of remedial measures is limited to the area of free-
will and acts only in the case of adrida karma phalas only.
However, there are various methods in vogue for this purpose .
This includes devotion and prayers, prayaschitha and charity,
wearing precious stones and suitable
colours, poojas and tantric methods.
Since the misfortunes in one’s life are the results of his past sins
or bad actions, what is actually required is repentance and good
deeds. However, if one believes in God, the best way is to seek
His pardon, by surrendering oneself unreservedly to His Will, as
He is the final authority to punish or leave him free.
This is the Indian belief about remedial measures.
As regards the wearing of precious stones or conducting
costly poojas, we have no comment!
We do not believe in short-cuts.
“It is an eternal law that man cannot be redeemed by the power
external to himself” – HPB.
THE END
 16
The Jewel of
Annual Astrology
A Parallel Sanskrit-English Critical Edition of
Balabhadra’s Hāyanaratna
Edited, translated, and annotated by
Martin Gansten

1.3 Fate, Human Effort, and the Astrologer

Objection: but since fate in the form of [the results of] previous
action must inevitably come to be, why bother with considering
the results of the year?
As Śaunaka says:
Whatever anyone is to meet with, not even the counsellor of the
lord of gods, who has direct knowledge of destiny, is able to
alter his fate.
And fate thus being powerful, human effort is meaningless.
To this they reply, firstly: if fate alone were to give results, then
one would not have to engage in human effort by pursuits like
ploughing and so forth. Moreover, the injunctions and
prohibitions laid down by Revelation and Tradition would be
meaningless. Thus says Keśavārka [in Vivāhavṛndāvana 14.4]:
If only previous [action] bears fruit, then why [expend] great
effort in ploughing and other pursuits? And why should
Revelation and Tradition alike be devoted to [describing]
forbidden and enjoined acts?
Moreover, the fate earned in other births will not take effect
without human effort. Thus the pre-eminence of human
endeavour [is established]. And so [says] Vasantarāja [in
Śakunārṇava 1.22]:
 17
Knowers of the past declare fate to be action produced in
previous births. The desired [result] that was earned then will
bear fruit by effort, not by itself.
Now, if [it is asked] what is to be made of statements such as
[Garuḍapurāṇasāroddhāra 11.8 and Nāradapurāṇa 1.31.69]:
If states that will inevitably come to be could be counteracted,
then Nala, Rāma and Yudhiṣṭhira would not have been afflicted
with misery.
Action [the result of] which has not been experienced will not
vanish even in billions of aeons. [The result of] action
performed, good or evil, must inevitably be experienced.
– if the pre-eminence of human endeavour alone is accepted, [in
reply] to this it is said that actions are manifold, some being
firmly rooted and others, loosely rooted. When, from the figure
of the nativity, omens, annual [revolutions], questions (prasna)
and so on, [misfortune] such as the absence of progeny or
learning is ascertained due to an obstruction in the form of the
effect of a [planetary] period, then it is not possible to avert the
evil that is obstructing progeny and so on even by the utmost
effort in the form of propitiation of the planets and so on,
because it is firmly rooted. But when an obstacle to [the
attainment of] progeny and so on is ascertained by the
movements of the planets in transit and so on, that [desired
object] may be produced by benedictions and so on, because
[the obstacle] is loosely rooted. For it is said in Tradition:
Weak fate is struck down by intelligent effort.
Thus, a journey undertaken at the time of maturation of a period
indicating good [results] will bear fruit without effort, [whereas a
journey undertaken] during an evil period will lead to failure.
Thus, astrological calculation is necessarily useful. The
utterances of Śaunaka and others quoted above refer [only] to
[the results of] firmly rooted actions. That fate and human effort
go hand in hand is stated by Yājñavalkya [in Yājñavalkyasmṛti
1.351]:
 18
For as a cart will not move on one wheel, so without human
effort, fate does not take effect.
Māṇḍavya summarizes the results of studying the astral science:
The mere beholding of such a one who has mastered the
essence of the science that is the eye of Revelation completely
eradicates the impurities of men accrued over six years. [He]
becomes the abode of righteousness and happiness.
And in Sūryasiddhānta [14.23 it is said]:
Having understood the sublime knowledge shown [here], a
divine eye [to perceive] the planets and stars, one attains an
everlasting place among the sun and other [celestials].
The relative reverence due to an astrologer according to his
particular knowledge was set forth by the ancients:
A knower of the [complete] system destroys evils committed for
ten days on mere sight; a knower of the [basic] theory [destroys]
blemishes accrued over three days; a knower of [abridged]
manuals and of [the times of revolutions of the planets through]
the zodiac destroys the blemishes of a day and night; but a
[mere] stargazer generates a mass of sin.
The characteristics of a stargazer [are stated] in Varāha[mihira’s
Bṛhat]- saṃhitā [2.16]:
He who assumes the role of astrologer without knowing the
science should be known as a wretched defiler of the row, a
[mere] gazer at the stars.
[And another source states:]
They do no know how to derive a lunar date, nor how to find
[the places of] the planets. They depend on the words of others:
those are the gazers at the stars.
The inadmissibility of astrologers at a śrāddha declared in sacred
law should be understood as referring [only] to stargazers. For
Vasiṣṭha says [in Vasiṣṭhasaṃhitā 1.10]:
One who has mastered the three branches [of astral science] is
always to be honoured among Brahmans gathered at a śrāddha;
 19
but a stargazer is of evil nature and should be shunned at all
pious functions.
If it should be objected that the abundance of books [cited] in
this book is a fault, [we say]: not so, for when a book is
abridged, the need for other books and doubts on the
deliberations [presented in it] result. When a book is expanded,
freedom from [such] need and doubt results; therefore one
should not consider the extensiveness of a book as a defect. For
Yādava says [in Tājikayogasudhānidhi 1.8]:
In abridging, doubt and need undoubtedly arise in the hearer:
therefore, extensiveness, which removes need and doubt, is
better.

https://www.wisdomlib.org/hinduism/book/a-history-of-
indian-philosophy-volume-2/d/doc209894.html

Part 4 - Karma, Manas and the Categories

Chapter XII - The Philosophy of the Yogavāsiṣṭha
Karma in this view is nothing but the activity of the manas. The
active states of manas are again determined by their preceding
moments and may in their turn be considered as determining the
succeeding moments. When any particular state determines any
succeeding state, it may be considered as an agent, or kartā ; but,
as this state is determined by the activity of the previous state,
otherwise called the karma , it may be said that
the karma generates the kartā , the kartā by its activity again
produces karma, so that karma and kartā are mutually
determinative. As in the case of the seed coming from the tree
and the tree coming from the seed, the cycle proceeds on
from kartā to karma and from karma to kartā, and no ultimate
priority can be affirmed of any one of them[1]. But, if this is so,
then the responsibility of karma ceases; the root desire (vāsanā)
 20
through which a man is born also makes him suffer or enjoy in
accordance with it; but, if kartā and karma spring forth together,
then a particular birth ought not to be determined by
the karma of previous birth, and this would mean that man’s
enjoyment and sorrow did not depend on his karma.
In answer to such a question, raised by Rāmacandra, Vaśiṣṭha
says that karma is due not to ātman, but to manas. It is the mental
movement which constitutes karma. When first the category
of manas rises into being from Brahman, karma also begins from
that moment, and, as a result thereof, the soul and the body
associated with it are supposed to be
manifested. Karma and manas are in one sense the same. In this
world the movement generated by action (kriyā-spanda) is
called karma, and, as it is by the movement of manas that all
effects take place, and the bodies with all their associated
sufferings or enjoyments are produced, so even the body,which
is associated with physical, external karma, is in reality nothing
but the manas and its activity.
Manas is essentially of the nature of karma , or activity, and the
cessation of activity means the destruction of manas (karma-nāśe
mano-nāśaḥ)[2]. As heat cannot be separated from fire or
blackness from collyrium, so movement and activity cannot be
separated from manas. If one ceases, the other also necessarily
ceases. Manas means that activity which subsists between being
and non-being and induces being through non-being: it is
essentially dynamic in its nature and passes by the name
of manas. It is by the activity of manas that the subject-objectless
pure consciousness assumes the form of a self-conscious
ego. Manas thus consists of this constantly positing activity
(ekānta-kalanaḥ).
The seed of karma is to be sought in the activity of manas (karma-
bījaṃ manaḥ-spanda), and the actions (kriyā) which follow are
indeed very diverse. It is the synthetic function (tad-
anusandhatte) of manas that is called the functioning of the
 21
conative senses, by which all actions are performed, and it is for
this reason that karma is nothing but manas.
 Manas,
 buddhi,
 ahaṃkāra,
 citta,
 karma,
 kalpanā,
 saṃsṛti,
 vāsanā,
 vidyā,
 prayatna,
 smṛti,
 indriya,
 prakṛti,
 māyā
 and kriyā
are different only in name, and they create confusion by these
varied names; in reality, however, they signify the same concipt,
namely, the active functioning of manas or citta . These different
names are current only because they lay stress on the different
aspects of the same active functioning. They do not mean
different entities, but only different moments, stages or aspects.
Thus the first moment of self-conscious activity leading in
different directions is called manas. When, after such oscillating
movement, there is the position of either of the alternatives, as
“the thus,” it is called buddhi. When by the false notions of
associations of body and soul there is the feeling of a concrete
individual as “I,” it is called ahaṃkāra. When there is reflective
thought associated with the memory of the past and the
anticipations of the future, it is called citta. When the activity is
taken in its actual form as motion or action towards any point, it
 22
is called karma. When, leaving its self-contained state, it desires
anything, we have kalpanā.
When the citta turns itself to anything previously seen or unseen,
as being previously experienced, we have what is called memory
(smṛti). When certain impressions are produced in a very subtle,
subdued form, dominating all other inclinations, as if certain
attractions or repulsions to certain things were really
experienced, we have the root inclinations (vāsanā). In the
realization that there is such a thing as self-knowledge, and that
there is also such a thing as the false and illusory world-
appearance, we have what is called right knowledge (vidyā) .
When the true knowledge is forgotten and the impressions of
the false world-appearance gain ground, we have what are called
the impure states (mala).
The functions of the five kinds of cognition please us and are
called the senses (indriya). As all world-appearance has its origin
and ground in the highest self, it is called the origin (prakṛti). As
the true state can neither be called existent nor non-existent, and
as it gives rise to all kinds of appearance, it is called
illusion (māyā)[3]. Thus it is the same appearance which goes by
the various names of jīva, manas , citta and buddhi[4].
One of the peculiarities of this work is that it is not a
philosophical treatise of the ordinary type, but its main purpose
lies in the attempt to create a firm conviction on the part of its
readers, by repeating the same idea in various ways by means of
stories and elaborate descriptions often abounding in the richest
poetical imagery of undeniably high aesthetic value, hardly
inferior to that of the greatest Sanskrit poet, Kālidāsa.
 23
Concept of Manas (Psyche) in Ayurveda

Volume: 05 Issue: 02 July 1987 Page: 125-131

G N Narayana Reddy, - Director National Institute of Mental
Health & Neuro Sciences, Bangalore 560 029, India, & Project
Officer, Ayurvedic Research Unit (CCRAS), NIMHANS, M G
Ramu Bangalore-560 029

According to Indian thoughts, manas (mind) is one of the major

operational concepts in the process of learning and the cause of
bandha (entanglement/attachement). Manas has dimension
which is anu (beyond atom in its minutest aspect), and is capable
of remaining atindriya (beyond sensory perception).
An attempt has been made to focus on various aspects like
concept of atma, evolution and constituents of man, location of
manas, dimension and qualities of manas and process of
Jnanotpatti etc.
Key words - Manas, Atma, Evolution, Constituents of man,
Jnanotpatti, Psyche
Sitting amidst a mountain of wealth and prosperity man lives a
life of worry, anxiety and discontentment, which is a sad
paradox. This state can be overcome by understanding manas
which is mainly responsible for pleasure-pain perceptions.
Therefore, ayurveda, the ancient wisdom of life, which aims at
the blissful state of man, lays emphasis on the need of
overcoming the impediments like, Kama (desire) and Krodha
(anger) which are reflected in the form of psychological, social
and physical illnesses, and prescribes methods to ward them off
effectively.
Charaka defines ayu (life) as the combined state of shareea
(body), indriya (senses), satwa (psyche) and atma (soul) [1].
The first two are grosser entities and easy to understand. The
latter two are subtler and beyond sensory experience, hence
difficult to understand. The need for understanding manas
 24
assumes greater importance for it is the yoking principle
between shareera and atma.
Atma in Ayurveda
Being an evolute of Vedas, it is natural that ayurveda has
accepted some of the imoprtant philosophical postulates like the
theory of punarjanma (rebirth), karmaphala (results of actions
from one birth to another), karanashareera (body of causality),
sookshma shareera (subtle or etheral body), to mention a few, in
order to solve the problems of chikitsapurusha (treatable man)
and bestow him the blissful state. It is said that after ones death
the results of the right or wrong acts of the individual are carried
along with sookshma shareera, causing birth in the womb of
different species [2]. Atma (jeevatma) is given greater
importance while explaining punarjanma since all the other
concepts are ultimately linked with it.
Atma is called 'kharta' (doer) and 'bhokta' (experiencer) [3]. Icha,
dwesha, sukha (pleasure), duhkha (pain), prayatna (initiation),
dhriti (control), chetana (life), buddhi (decision), smriti
(memory) ahankara (ego) are some of the attributes of atma [4].
Among these, icha (desire), dwesha (hatred), prayatna (effort)
and budhi (decision) denote 'kartrtwa' and sukha and duhkha
denote 'bhoktrtwa' of atma. But the fact is that manas is always
associated with atma [5] and only during this association atma
will be either karta or bhokta or both. In other words, atma will
be the 'knower' and manas will be the 'doer' representing atma.
Atma is said to exert its influence in the emergence of ayu (life
span), manas (psyche), indriya (senses), prana (inspiration),
apana (exopiration), prerana (induction), akrta (shape), swara
(voice), varna (complexion), sukha (pleasure), duhkha (pain),
icha (desire) dwesha (hatred), chetana (consciousness), dhriti,
budhi, smriti (memory), ahankara (ego) etc., of the foetus in
embryonic state itself [6]. Thus the knowledge about atma is
essential for a better understabnding of chikitsapurusha.
 25
Evolution and constitutents of man
The theory of creation of universe described in ayurveda is a
postulate based on the sankhya, vaiseshika and other ancient
philosophical schools. As it appears, the evolutionary scheme is
not necessarily chronological in the stricter sense and the order
put forth is mainly for transactional convenience, since the
evolutionary process transcends time limitations. It is also said
that each of the evolutes will possess the basic characteristics of
the priciples from which it originates [7].
According to Sushruta who closely follows the sankhya view of
'25 principles of evolution,' avyakta (unmanifest) is the first
priciple in the process of chetanasrsti (animate creation). Mahan
(magnum) is the second evolute generated from avyakts. From
mahan, ahankara (I ness) is evolved . This ahankara is of three
types viz., satwika (neutral or pure) or vaikarika ahankara, rajasa
(passionate) or taijasa ahankara and tamasa (inert) or bhootadi
ahankara. Vaikarika ahankara with the aid of taijasa ahankara
produces the five buddhendriyas, five karmendriyas and manas.
Similarly, bhootadi ahankara with aid of taijasa ahankara gives
rise to the five tanmatras which in turn produce the five bhootas
[8]. When purusha, the 25th principle joins them, chetana srsti
takes place [9]. These 25 principles have been categortised into 4
categories viz., prakrty, prakrtivikrti, vikrty and naprakriti
navikrti. Avyakta is termed as moola prakrti (primordial
principle). Mahan, ahankara and the panchatanmatras are called
as sapta prakrtivikrtis. The five jnanendriyas, five karmendriyas
and manas are known as shodashavikrtis. The twentyfifth
principle viz., purusha is termed as naprakrti-navikrti [10].
Among them, moolaprakrti and the seven prakrtivikrtis are
collectively termed as astaprakrtis [11].
Charaka considered only 24 of the above 25 principles of
evolution by merging purusha (the 25th principle according to
Sushruta) with avyakta. He also calls purusha as kshetrajna, the
 26
remaining 23 principles as kshetra, mahat as buddhi and the
astaprakrtis as dhatuprakrtis [12].
According to Charaka avyakta or purusha is the first principle.
From avyakta, mahan (buddhi) is evolved and from mahan,
ahankara is evolved. From ahankara the 5 khadeeni, 5 arthas and
ekadashendriyas viz., 5 -jnanendriyas, 5 karmendriyas and manas
are evolved [13]. However, Charaka does not consider the 3
types of ahankara put forth by Sushruta.Although he considers
first Khadeeni and then the arthas in the chronology of
evolution Chakrapani the commentator opines that the 5
Khadeeni should be understood as the 5 sookshmabhootas or
tanmatras [11]. Thus both Sushruta and Charaka consider the
astaprakrtis and the evolutes of ahankara, alike. Further,
commenting on the 5 arthas Chakrapani suggests that the five
arthas should be understood as 5 bhootas [11] since the subtler
gunas (arthas) viz., shabda, sparsha, roopa, rasa and gandha
cannot be understood without the grosser gunas or principles
viz, akasha, vayu, agni, jala and prithwi. This also appears logical
since it is natural for grosser principles to evolve from the
subtler ones and not the vice-versa and our process of
understanding is also from grosser to sublter aspects.
Even in the process of pralaya (dissolution) of the srsti it is said
that the vyakta (grosser) principles will convulge into the avyakta
(subtle) state. Chakrapani also clarifies that this view by stating
that the panchabhootas, punchatanmatras, ahankara, mahan and
atma merge into one another in an ascending sequence in the
process of dissolution. Further, it would also be logical to
consider that both tanmatras and ekadashendriyas coalesce with
ahankara together since both are derived from it is
simultaneously.
Charaka terms the state of congolmeration of the 24 principles
as 'chaturvimshatika purusha'. Man is also said to be the product
of the six elements viz, atma, and the Panchabhootas (elements)
and hence termed 'shatdhatu purusha'. Some opine that man is
 27
constituted of atma alone and they call man, 'ekadhatu' or
'chetana dhatupurusha'.
Thus, 3 kinds of Purusha are explained in the ayurvedic works.
However, the concept of shatdhatu purusha is the one which is
ultimately accepted by Charaka. The concepts of
Chaturvimshatika purusha and ekadhatu purusha could also be
explained under shatadhatu purusha concept as follows:
(a) Avyakta, buddhi, mahat, ahankara and manas are included
under chetana (atma). The remaining aspects viz, the 10 indriyas,
5 tanmatras, and panchabhootas are inclucded under khadayah.
Thus the concept of chaturvimshatika purusha is explained
under shatadhatu purusha.
(b) Since chetana is already considered in explaining the concept
of shatdhatu purusha the concept of chetana purusha can as well
be understood under shatadhatu purusha. Thus, these three
views though appear divergent from one another, are
synonymous with each other when critically examined.
Purushavichaya ie., Eco-self or universe- individual theory of
ayurveda presented by Charaka illustrates the inseparable
relationship between man and his environment and their mutual
interactions.
A knowledge of this universe-individual relationship is essential
in understanding the true nature of man [15].
Manas and Panchabhootas
There are two divergent views about the nature of manas in
relation to the panchabhootas (five elements). Some scholars
opine that manas is panchabhautika while some argue that it is
non panchabhautika or nonphysical. Both quote textual
references in favour of their views. But if the texts are critically
examined it would be possible to conclude that there are no
strong points to claim that 'manas is panchabhautika'. However,
it is a fact that oushadha, ahara and vihara, influence manas in its
wellbeing, creativity, causation of its imbalance and finally in the
treatment of manas vikaras.
 28
Therefore, consideration of panchabhootas would be essential at
the stage of preservation and promotion as well as prevention
and cure of manasika vikaras from the viewpoint of an ayurvedic
physician.
Concept of life and health in relation to manas
Ayu (life) is defined as the combined state of shareera, indriya,
satwa and atma [16]. Here satwa refers to manas. It is classified
as hitayu (good life) as well as ahitayu (bad life) and sukhayu
(happy life) and asukhayu (unhappy life) [17].
The life of such a man is called sukhayu who is not afflicted with
either bodily or mental ailments, who is endowed with youth,
strength, virility, reputation, enterprise and boldness, who is
wealthly and prosperous, and who can plan as he likes. A life
contrary to this is deemed asukhayu [18].
The life of that man is said to be hitayu, who is a well wisher of
all creatures, who does not covet other's goods, who is honest
and peace loving, who acts with deliberation, is not negligent, is
devoted to the 3 ends namely dharma (righteousness) artha
(wealth) and kama (desires) without letting anyone come into
conflict with the other two, who revers elders, who is scholarly,
scientific and of retiring disposition, of well curbed passion,
desires, anger, envy, pride and conceit, constantly given to
charitable acts, devoted always to austerity, knowledge and
quietitude, endowed with spiritual insight, contemplative of the
good in this world and the next, and endowed with memory and
understanding. That life which is of the opposite nature to this,
is said to be ahitayu [19].
Manas is considered as the factor responsible for yoking atma
with shareera and indriya [20]. The concept of ayu is based on
the state of manas for, manas is chiefly responsible for
perceiving sukha, dukha, hita, ahita etc., in relation to life. Briefly
speaking, sukhayu and asukhayu refer to the individual's physical
well or ill being while hitayu and ahitayu refer to the social and
spiritual well or ill-being of an individual. In other words,
 29
sukhayu and asukhayu refer to mind body relationship whle
hitayu and ahitayu refer to the psychosocial and psychospiritual
relationship as ayurveda gives equal importance to the welfare of
manas here and hereafter. Thus the importance of manas is
understood in relation to life.
Let us now examine the relationship of manas with health. A
person is said to be healthy when the doshas and bodily
elements are balanced and harmonious, when the digestion is
normal, when the excretion of waste products is unimpaired and
when he is endowed with tranquility and clarity of soul, mind
and senses [21]. Lucid descriptions are available in the texts to
illustrate that the 3 doshas, the 7 bodily elements digestive
activities, the excretory function and the indriyas are liable to be
impaired by manas even when they are normal. This
demonstrates the importance of manas in calling a person
swastha or healthy.
Therefore, an accurate knowledge of manas will be the base in
order to understand even the fundamentals like what is life, and
health. In other words, without the knowledge of manas,
nothing can be rightly percieved of pursued. This makes the
study of manas all the more important.
Definition and synonyms of manas
According to Charaka, that entity by which contemplation and
understanding are made possible is known as manas. Citta,
cetus, cetana, hrdaya, hrit, swanta, manasam, mana, satwa are its
synonyms. Citta, cetus and cetana denote the origin of
perception, hrit and hrdaya indicate the sensory attraction and
sensory control.
Location of manas
1. Although there are five sense organs with the corresponding
objects of theirs, there is only one faculty viz, the [22].
2. The place between shiras (head) and talu (hard palate) is said
to be the seat of manas according to Bhelasamhita. [23].
 30
3. Like Charaka, Bhela also considers that citta which is the
cause of all activities, feeling and judgement, is located [24].
According to Sushruta when manas is tired and clouded with
inaction, karmatma withdraws from vishayas (subjects) and this
results in the man getting sleep [25]. According to
Astangasangraha also, heart is the seat of satwa.
4. While describing the functions of some of the different
moities of the tridoshas viz., pranavayu, udanavayu, vyanavayu,
[26].
It is interesting to note that even at the time of Charaka, head
was considered as one of the three major marmas (vital spots) of
the body where in the senses, and the vital centres of living
being are situated [27]. Causation of mental dearrangement due
to head injury was also known at the time [28]. By going through
these textual descriptions, it is possible to crystallise the
ayurvedic aproach on the functions of manas vedic approach on
the functions of manas into two categories viz., (1) activities
related to indriyas and (2) activities related to the emotions. The
activities of the indriyas are related with brain while the activities
of the emotions are connected with heart.
Dimensions and qualities of manas
1. Manas is said to be constitued of 3 operational qualities viz.,
satwa or kalyanabhaga, rajas or roshabhaga and [29]. These are
understood by the role they play in the emergence of the three
response patterns. Satwa is indicated by self control, knowledge,
discriminative ability, power of exposition etc. Rajas is indicated
by violence, despotic envy, authoritativeness, self adoration etc.
Tamas is indicated by dullness, non-action, sleep etc. These
three qualities act as the functional dimensions of manas.
2. Satwa rajas and tamas by virtue of their influence give rise to
seven types of satwika, six types of rajasa and three [30].
3. Buddhi, smrti and dhrti are recognised as intrinsic dimensions
of manas. The word manas when used in general sense, refers to
the totality of 'knowing' or 'doing' and indicates buddhi, smrti
 31
and dhrti as well. Manas as a specific term refers only to its intial
contact with the vishaya (object), in other words 'perception' in
the process of doing or knowing. In a given kriya (act or
process), manas (general) is called smrti at the level of recall,
buddhi at the level of decision and dhrti in the moderation of
the act throughout.
Manas has ben attributed with two intrinsic qualities viz., anutwa
and ekatwa meaning its dimension which is beyond atom in its
manifest aspect and oneness [31]. These denote the asarvagata,
asarvavyapaka and ekadesheeya nature of manas in contrast to
those of atma. Manas and atma being eternally coexistent,
participate in all acts of man. Manas is also said to possess the
capacity to carry the psychic imprints of the previous birth to
the present one [32].
Action of manas and jnanotpatti
Indriyabhigraha (controlling the senses), swanigraha
(selfcontrol), ooha (guess), and vichara (discriminative ability)
are the actions of manas [33]. Indriyabhigraha refers to the
proper functioning of jnanedriya and karmendriya in the
absence of any defects in the indriyas (ceebral organic factors-
central) or Indriyadhisthanas (sensory and motor organs-
peripheral) which impeded the functions of indriyas apart from
disordered manas.
Manonigraha refers to mental control which is the ability to
concentrate on something and stick to the given task or chosen
course of action without being unduly interrupted by the
distracting stimuli from outside.
Ooha refers to the subject's ability to guess different
possibilaties when he comes across a familiar situation.
Vichara refers to the ability to discriminate between right and
wrong, possible and impossible, acceptable and unacceptable
etc.,
Following the actions of manas, buddhi decides which is good
or right, what is to be done etc., in a given act.
 32
The objects of manas are those which are chintya (thought
about), vicharaya (discriminated from), oohya (speculated upon),
dhyeya (aimed at) and sankalpya (decided upon) [34].
Manas is indicated by the presence of cognition as well as the
absence of cognition [35]. Knowledge occurs when the
sequential relationship of indriyartha (sensory objects), indriya
(senses), and manas including atma (soul) is established [36].
Thus, in the foregoing pages certain conceptual details
pertaining to manas as described in ayurveda (keeping chikitsa-
purusha in view) are presented.

Panchaklesha

In many occasions, Manas goes out of control. In today's fast

society, people often lose their temper and burst out in anger or
in tears. Manas generate negative emotions. When a person is
emotionally disturbed he may talk nonsense, think rubbish, or
do wrong acts. Person loses control over his activities. This state
of affairs is known as compulsive obsession. Patanjali identifies
the reasons for this
as Avidya (ignorance), Asmita (egoism), Raga (attachment), Dvesha
(aversion) and Abhinivesha (lust for life). Avidya is the cause of
many psychosomatic ailments.

Here, the first step should be the erase of ignorance. Every act
of the human being is intended for acquiring happiness. The
ignorant Citta believes that the happiness is in the external
sensory objects. This tempts the Citta to attach with these
objects. When these desired objects are denied person gets
irritated and becomes emotionally disturbed.
 33
Yoga teaches that the happiness is within us. When once Citta
Vritti is settled, the Citta experiences the natural self. This is a
blissful state of Manas. Once a person realizes this truth, he
starts developing the aversion toward the external sense objects.
This is called Vairagya (renunciation). The first step
of Astanga Yoga-Yama is meant for cultivating an attitude of
renunciation.

Karma of Manas
Paridrasta Karma are those which are visible, perceivable, and
cognitional or Pratyakshatmaka, under these five types of Citta
Vritti (mental operations) are incorporated. Excluding Nidra, the
other four activities are directly related with the mental
operations taking place in awakened status and out of
this Viparyaya or pervasive cognition is of special significance in
psychology, there are five subtypes
of Viparyaya viz., Tamas (darkness), Moha (ignorance), Maha
Moha (extreme ignorance), Tamisra (stupidity), Andha
Tamisra (blind stupidity).[14]
Aparidrsta (inferable) mental transactions
are Nirodha (restraint), Dharma (peculiarity), Samskara (habit), Par
inama (change), Jivana (life
force), Ceshta (activity), Shakti (power)[19] and these can be
understood only by means of Anumana and or Aptopadesha.
What is the meaning of Manasa- Vacha-Karmana?
First it happens in the Manas or mind. Then it may show its
manifestation in the words or vacha (literal meaning: coming out
mouth) of the person before it is finally translated into physical
deeds or Karma.
Take this example: An angry person who has gone wild with
anger and wants to cause physical injury to another person may
resort to curse him in his mind but chose to refrain from either
 34
verbally or physically injuring him. This is ‘Manasa” or “in the
mind.”
The same person not only cursed him mentally, but orally as
well, but stopped short of causing the physical injury. This is
“Manasa and Vacha” – “in mind and words.”
If he has finally caused physical injury on to the other person, it
means he completed the intended deed “in physical action” as
well besides in the mind and in the words!
Normally the expression, “Manasa, Vacha – Karmana” is used
by the person concerned to forcefully refute the charges or
allegations levelled against him by invoking the three layers of
“Karma” to sort-of prove in words that he did not even think of
committing the alleged action, leave alone about the possibility
of doing it in either words or deeds!
Perhaps during the Vedic period the statement of “Manasa,
Vacha-Karmana,” may have been sought after and extracted
from an accused person produced before an appointed
“Nyayadheesh” or the officer of law before the judicial
proceedings and investigations are initiated against him; much
like the question modern courts ask, “Do you want to plead,
guilty?”
An individual in Sanskrit is called “Vyakti” or the one who has
“Vyaktatha” or clarity. When there is clarity in thoughts, words
and deeds, man (Manushya) becomes a “Vyakthi who does his
deeds in all the three layers of karma with absolute clarity and
therefore there is harmony and happiness in his life.

https://www.sanatanveda.com/astrology/karma-theory-law-of-
karma/
The entire universe is a manifestation of God. There is nothing
good or bad in this universe. The good or bad is only
determined by one’s attitude towards the happening.
 35
What is Karma?
Karma is nothing but action or work. As they say, for every
action, there is an equal and opposite reaction. Hindu
philosophy believes that every action or intent of an individual
which is done with a desire for fruit will be rewarded in the
same way in the future. Good intention will result in good
karma (reward) and bad intention will result in bad karma
(punishment). By continuously doing certain karmas for long,
will lead to samskaras.
Karma may be performed in three different forms: namely
Kayika (performed through the body), Vachika (performed
through the speech), and Manasika (performed through the
mind). One should talk as he thinks and should act as he talks.
Therefore, to be true to oneself, all three aspects should match.
Concept of Reincarnation
Based on one’s karma and desires, a soul gets a cycle of births
and death in this world. According to Hindu scriptures, a soul
will go through 84 lakh yoni janmas or births as a different
species before reincarnating in the human form.
Soul, a pure consciousness, when goes through different life
forms, attracts many impurities. However, these impurities are
attached to only body and mind. The soul is always pure and
uncontaminated.
As long as we identify ourselves with the body and mind, the
results of the karma have to be enjoyed. Till this identity exists,
one will enjoy pleasure, pain, suffering, happiness. This is called
Karma bandhana. The identification happens because of a past
memory. What we call this body or the world itself is the
entanglement, which is the result of karma. The ultimate aim of
human beings will be to come out of this entanglement, which is
called ‘Moksha’ or liberation.
Types of Karma
There are three types of Karma. These karmas are not detached
by others but are interlinked to each other.
 36
1. Sanchita Karma or Accumulated Karma
2. Prarabdha Karma or Matured Karma
3. Kriyamana or Agami Karma or Forthcoming Karma
 Sanchita Karma
This is the storehouse of Karma. The actions performed from
the past many births are stored in the form of memory. With
every new birth, the new memories or karma added to the
storehouse. These accumulated karmas are referred to as
Sandhita Karma.
 Prarabdha Karma
Out of this Sanchita karma, some karmas get matured or
operative and felt in the present life. It is like a fruit when it is
ripe, it will detach itself and fall. Similarly, prarabdha karma is
like ripened fruit, which has to be experienced. It cannot be
altered in any way. The present life including the body is the
result of the prarabdha karma.
Under Prarabdha karma, there are again three types:
o

1. Iccha Prarabdha - enjoyed through one’s own will

2. Aniccha Prarabdha - enjoyed involuntarily
and
3. Pareccha Prarabdha - because of the desires of others.
 Agami Karma
The consequence of the action performed today will have a
bearing tomorrow. You may enjoy or suffer from this action.
The choices you make today will impact your future. These are
referred to as Agami karma. It can also be referred to as the
karmas to be performed in the future.
 37
So, to sum it up everything, the present action (prarabdha) is
based on past experience (Sanchita) and it will have an impact in
the future (Agami). Here, Sanchita karma and Agami karma can
be changed. Sanchita is like a source. By conscious effort, one
can change the memory of the source. We may not be able to
change the prarabdha, but we can certainly change the attitude
of looking towards the karma. If any way it has to be
experienced, then experience it with joy.
How to overcome Karma Vasana or Impressions
As said earlier, prarabdha karma has to be enjoyed. However,
still, a part of prarabdha (Iccha prarabdha) can be altered
through service or seva. And, Sandhita and Kriyamana karmas
can be destroyed through surrendering to God, sacrifice, charity,
service. Therefore, it is said that.one can come out of karma by
doing service (or seva) or by undergoing punishment.
There are three ways in which one can come out of karmic
bondage:
1. Self-study by the help of scriptures (knowledge and wisdom)
2. By the help of a Guru
3. By intense sadhana (trial and error method)
When there is no bondage and also no desire left, that soul only
gets final freedom or liberation.

https://www.astronidhi.com/vedic-astrology/karmasiddhantha-
1/
Theory of Deeds (Karma Siddhantha) – The Concept
Foundation of Indian Astrology is Theory of deeds or Karma
Siddhantha. Every human has his own nature and desire. The
problems, happiness, sorrow, his challenges, his luck are all
different. Why it is so? Indian saints tried to discover the truth
behind it landed in Karma Siddhantha. It is also known as
Sankhya Yoga. The God supreme is the root cause for all these
 38
things. He is within all living beings and he is the main energy or
what is called as Chaitanya for doing all deeds. All living beings
according to their deeds or Karma take birth in variety of
species and enjoy or suffer according to their deeds or Karma as
per his plan or rules.
That means what we are enjoying is the result of past deeds and
what we will enjoy will be in accordance with our deeds of
present life.
The three main beliefs of Karma Siddhantha are 1. Every living
being must take rebirth 2. No living being can live without doing
any karma for any moment. 3. Every living being must go
through the results karma. Why? Because every living being
under the influence of Desire, Anger, Greed, Ego, Jealousy and
Love., which are called as, six fold enemies of man, create a
cover on the pure soul due to which the soul gets a desire to
experience these things. In philosophy it is called Vasana or
inherited desire. Because of this all living beings fall in the cycle
of birth and death. Actually breathing is also a karma. It is
known as natural or Prakruthi karma. Thus every living being
indulges in doing one or the other karma’s or deed. These
karma’s are divided in three categories. 1. Prarabhda karma – the
one we brought with our birth. 2. Sanchitha Karma – what we
have done during this birth until now. 3. Agami Karma – what
we may do during rest of our life. So naturally we may have to
suffer the results in the next life.
That is why Bhagavadgeetha Says ”Karmanye vaadhikaarasthe
maa phaleshu kadaachana”. That means you are only responsible
to do the karma (i.e. you only have control to do the karma) but
you cannot expect the results (i.e. you cannot control the
outcome). It is decided by the God supreme. Then the question
is, is it not possible to come out of the results of these karma’s?
Yes, it is possible, it is known as salvation or Mukti. They have
prescribed many difficult ways and means to achieve it. If doing
Karma is compulsory and we must suffer or enjoy its result, that
 39
means birth and death also become compulsory to all living
beings. But one who does only good karma’s should come out
of this cycle. Theory says one must take birth to enjoy the fruits
of his karma. That is, one who does bad karmas takes birth to
suffer and one who does good karma takes birth to enjoy the
good result. Then how is salvation or mukti possible? Great
saint Vidyaranya says “amuna vasana jale nishesha pravilapithe |
samonmulithe punyam paapakhye karma sanchaye||” That
means for one who attains samadhi (becomes one with God), all
results of karma, good or bad, gets nullified. Ego and ignorance
vanishes. That means the reason for the results of the karma is
ego and ignorance. That means the result of the karma hurts us
when we believe ‘I have done this’ i.e due to ego. If we dedicate
all our karma’s to God supreme no result hurts us. But it can be
truly achieved only when we achieve the state of Samadhi. It is
state of true knowledge when no karma or rebirth disturbs you.
So, what is the rule according which one suffers the results of
Karma? No one knows except the God supreme. According to
Sage Parashara, God with the help of Stars and Planets who are
his own creation and his facets, executes these things. That is
why Parashara say’s Sun is facet of Rama, Moon is the Facet of
Krishna, Mars is the facet of Narasimha, Mercury is the facet of
Buddha, Jupitor is the facet of Vamana, Venus is the facet of
Parashurama, Saturn is the facet of Koorma or Tortoise,
Ascending node is the facet of Varaha or pig, Descending node
is the facet of Matsya or Fish and all these are treated as his
incarnations according to hindu mythology.
The three types of Karmas 1. Parabdha, 2. Sanchitha, 3. Agami
are further sub divided into three divisions. 1. Druda karma or
fixed or permanent karma 2. Adruda or movable karma, 3.
Drudadruda karma or movable and permanent karma. Druda
karma or permanent karma is one which we have done in the
past life or what we have done knowingly and its results are
already fixed, it cannot be altered, so we have to suffer it.
 40
Adruda karma is one we have done during this life or which we
have done unknowingly. The results of these can be altered by
rectifying our mistake, or by repentance, or praying god with all
sincerity. Drdadruda karma is one we may be doing it in the
future life or one we have done knowingly that it is bad, but
forced to do it. So its results can also can be altered to some
extent by rectifying the mistake later, or repentance, or praying
god sincerely.
The karma, man is doing every moment is divided into three
categories. 1. Vaachika or spoken 2. Manasika or one he thinks
of 3. Sharirika or one he does physically. The Vachika- means
what we talk without considering it may hurt others, or
intentionally to hurt others for selfish motive. Or to tell the lie
for helping other, or tell lie even though we know that it will
harm the other. Thus talking can be of three type Druda,
adruda, and Drudadruda. Similarly Manasika karma can be of
three types. Think to do good, think to harm others, planning
some thing without thinking it may hurt others. Similarly
Sharirika karma may also be of three types, that is to serve
others for common benefit, without self benefit, serve others
for own benefit, with or without benefit to others. serve others
to hurt them. or with only selfish motive.
Druda-Adruda-Drudadruda karma’s are classified again into
three categories because of the effect they produce. 1. Satvika 2.
Rajasika 3. Tamasika (also called trigunas – 3 gunas). Satvika
karma (Satva guna) is that, to do the karma for the mere benefit
of others without any selfish motive. Rajasika karma (Rajo guna)
is that it will benefit others but at the same time protects the
interest of the self and does not harm any body. Tamasika karma
(Tamo guna) is that it may or may not be of some help or harm
to others but selfish interest is safeguarded.
This Satvika-Rajasika-Tamasika karmas are again classified into
three categories. 1. Nityakarma, or the karma we have to do
daily without lapse, like breathing, eating etc. 2. Naimittika
 41
karma that is, one we do to achieve something. 3. Kamya karma,
that is we do intentionally to achieve something. Here nitya
karma may be Rajasika, or satvika, or Tamasika. Naimittika
karma may be Satvika, Rajasika or Tamasika, similarly kamya
karma may also be of three types.
Accordingly we get the result as Good, Medium or Bad. Here
Good means Godly, Medium means Humanly and Bad means
low species. According to sages like Parashara God decides
Country, and time to enjoy or suffer the results of these karmas.
He executes them through the stars and planets. The sages
formulated many dictums to fairly understand these rules. They
hope that as human beings we at least learn and use this
knowledge to understand the results of Adruda karma and alter
it to our benefit. Now it is on us, humans to learn and use it for
the benefit of mankind.

https://www.astronidhi.com/vedic-astrology/karmasiddhantha-
2/
Theory of Deeds (Karma Siddhaantha) – Further
Deliberation
After reading the Karma siddhantha you may get a doubt, that
whether it is possible make Planets and stars impose Karma
phala on us? You will get some solace after reading about Five
elements or Pancha bhootas. But you may not get fully satisfied.
The reason is the effects of Planets and Stars are in Nano
quantity. This Nano effect is not yet fully explained by our
science and hence it is not well understood. Today we are
heading towards understanding this nano effect which will help
us in understanding this better. For example, we know that on a
full and new Moon day we observe the major effect on the
oceans and weak minded people. We also today understand that
the Solar Winds (Currents) affects our nature. Our saints
predicted that movement of planets have many effects on
 42
human beings and we are now able to recognize some of them.
So I feel that even if one does not agree or believe that Planets
are facets of Gods, one must agree that their combined effect on
humans is observable.
Second doubt we get is if God alone is responsible for all deeds,
why does he make us do bad things? The simple answer is that
he only influences us to do the karma (both good and bad),
however if we are bound by bad karma, we do bad deeds and as
a result suffer more. The only solution our saints have given us
for this is to completely surrender to God. They have taught us
this lesson through many many stories of good and bad people.
We can easily understand that Mental and Spoken karmas, can
be of three types, that is Satvik, Rajasik and Tamasik (read
Karma Siddhantha Part 1). But the question is whether we can
have a control over this? Philosophy says yes. They have
indoctrinated this through many many stories and life histories
of great people.
Now the question comes, if daily karmas of three categories, and
many of them are not in our control, how do we get control on
them? This is also possible by complete surrender to him. For
eg: when we walk many insects may come under our feet and
die. If we are able to surrender to him completely, the ones that
survive are the ones he decides to save. Hence we are absolved
from the good or bad results.
We get more confused about physical work or Karma. For eg: if
we are worshiping God, whether it is Satvik, Rajasik, or
Tamasik? It can also be of three categories too. Because if we
pray him for Wealth, progress etc. it becomes Rajasik. If we pray
for property which was in dispute it becomes Tamasik, because
it is your view that it belongs to you, it may not be true. Here we
must notice that all physical karma inherits in it the karma of
Mind and Speech. If they are Satvik, the physical karma may also
become Satvik. It is the first step towards complete surrender of
our karma’s to God. Like this we can classify all deeds or
 43
Karmas in three categories and by will power and practice learn
to completely surrender it and its results to God.
https://www.astronidhi.com/vedic-astrology/karma-
siddhantha-3/
Theory of Deeds (Karma Siddhantha) – The Philosophy
After reading Karma Siddhantha, one doubt that may persist is
if God induces to do bad karma. No God cannot induce such a
thing because he is absolute. Then, where do we get this
inducement? Philosophy says it is your mind and intellect. Your
mind according your deeds gets undue desire or greed, your
intellect due to ego allows it to happen. If you overcome the ego
and surrender to God, same intellect cautions you it is wrong,
and you will definitely not do that bad deed.
Second question you may get is, what can be done to make our
daily duties (Karmas) Satvik? Or Whether the work I am doing
is really Satvik? Yes, it is really a subject to be thought in depth.
Philosophy says follow “Aparigraha” that means don’t take
anything from any body, without his knowledge or when not in
need. Oh! It is very simple. No but it is not that simple, as it
appears to be. Great philosopher of the recent time Basavanna
explains it in simple words” Kalabeda, kolabeda, husiya
nudiyalubeda, anyarige asahyapadabeda, tanna bannisabeda, idira
haliyalubeda”. That means avoid theft, avoid murder, avoid
falsehood, avoid feeling heinous about others, avoid prasing
yourself, avoid decrying others. But it is not as simple as it
appears. It has its own indepth meaning. For eg: What is theft.
Normally it means, taking somebody’s things without their
knowledge is theft. But Basavanna explains, eating food more
than that is required to live, is also theft. Because God has
created living beings and food sufficient for their lively hood. If
you eat more than what is required for you, it is equal to you are
stealing some one elses food. You may argue that, It is my hard
earned money with which I have purchased it and eating it,
 44
moreover desire or like for particular food is given by God
himself. But philosophy says it is not correct. This bad desire
comes to you, because of your past deeds. That made you to like
a particular food very much, your mind creates a desire, your
intellect argues it is your right, and you eat more. Astrology says
it is because of the position of the planetary combinations
created that desire. That means we must remember that though
we think that it is my hard earned money and food I have
purchased, basically neither the food nor the money is ours, it is
the boon from God given to us, because of the past good deeds.
He is examining you by giving this boon. He says use only that
much that is required and give the rest in charity. This
knowledge comes to us when we completely surrender to God.
You may think that I work hard, I am very well educated and
intelligent, so I earn huge salary. So I have the complete
authority to use it myself. Philosophy says that is wrong. This
additional intellect you have is due to good karma of the past,
because of that you get good health and a good job. But if you
use all that is earned on yourself, naturally wealth gets denied to
some people (of course to those with bad deeds). God wants
you to set an example by giving some part which is actually not
required by you, in charity, to those who are in need. In turn he
gives you a boon of real Knowledge of Soul, and you will be
able to surrender all your deeds to God and get salvation. This
is the main theme of Karma siddhantha.
Astrology says that, understand the bad deeds of the past by
planetary positions and combinations, decide wether it is Druda
(Fixed) karma, or Adruda (Changeable) karma, or Maanasika
(Mental) karma, or Vachika (Spoke) karma, or Shareerika
(Physical) karma according to dictums of Parashara and do the
remedial measures, by that indulge in good deeds (Sadhana) to
understand the soul, and get salvation. This is the main aim of
our great saints who prescribed this theory.