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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.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.
(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
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.
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
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.
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.
“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?
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.
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.
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
Sukha
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, 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.
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 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 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 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
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]:
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]:
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; 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.

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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) 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 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 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.
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
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.

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 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 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.
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, 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].
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 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.
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), D
vesha (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.

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
), Parinama (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 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.

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.
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.
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 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 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. 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
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 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 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, 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.