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 ACVA Journal 2:2 Page 6  

Vedic Astrology, Karma and Right Understanding by Dennis Flaherty 

 Recognizing the consequences of one’s thoughts and actions is the key to understanding Jyotish. 

The word karma has found usage in nearly all the languages of the world. It is found in English, French and Germandictionaries, but the word's mother tongue is Sanskrit, the Sanskrit of ancient India.

The etymological roots of karma are traced back to the ancient systems of Indian philosophy that were developed to

understand the existence of the world we see before us. All of these systems share a similar development of thought. The great

sages, or  rishis, of ancient India had direct experiences of the truth of existence and then codified that experience in a series of

sutras, which later were discussed orally and eventually systematized into particular schools of philosophical thought.

Etymologically, the word sutra means a "thread," implying a weaving process. Even though the threads of Indian philosophy are

of differing color, the weaving process is similar, resulting in a metaphorical garment of truth as to the nature and meaning of

existence.

Many interpretations of the various sutras are possible, for words in Sanskrit can have several meanings. The fertile

interpretations of various scriptures gave rise to a group of acaryas, or teachers, who created an ongoing process of vast

 philosophical debate which has resulted in the oldest and possibly largest (not withstanding the Greeks) philosophical and spiritual

library the world has known. All of these systems of philosophical thought, whether the systems are Buddhism, Nyaya, Samkya,

Mimamsa, or Vedanta, have one thing in common, the immutable law of karma.

“That’s Their Karma!” How many times have we heard the phrase, "Well, that's their karma." Much of the time the word karma is used in a

 pejorative sense, indicative of negative events. This is unfortunate, for if there is bad karma, then surely there must be good karma.

Perhaps a statement from one of India's greatest saints, Sri Ramakrishna, can clarify the question of karma. In The Gospel of Sri

 Ramakrishna  a devotee asks, "But the law of karma exists, doesn't it?" Sri Ramakrishna replies, "That also is true. Good

 produces good, and bad produces bad. Don't you get the hot taste if you eat chilies? But these are all God's lila,  His play."

Karma is simply the law of cause and effect, good being causative of good, and bad being causative of bad. What you sow is what

you reap. But our human nature much of the time is to concentrate upon and remember the negative. It is through this natural

tendency that we become thoughtful of our actions, for it is usually some perceived loss, some suffering that starts the process of

introspection, or self analysis, which precedes most changes in our life direction.

It is the consequence of suffering that concerns us all. The philosophy of Buddhism expounds upon suffering. The Buddha'sFour Noble Truths are concerned directly with suffering. They are: 1) Suffering exists. 2) There is a cause of suffering. 3) There is

a cessation of suffering. 4) There is a means to cease suffering. The philosophy of Buddhism proclaims that suffering is not

accidental, but conditional, and can be brought under one's control. The Buddha gave a systematic guide called The Noble

Eightfold Path which leads to liberation from suffering. The eight stages are: right views, right resolve, right speech, right

conduct, right livelihood, right effort, right mindfulness and right meditation. The word "right" is used here in the context of

direct and correct knowledge of the Four Noble Truths, for the Buddha's view was that avidya, or ignorance, is the starting point

in consciousness. This ignorance, or faulty viewpoint of the outer world, leads to false identification with the world, that is, false

expectations from what the world has to offer us. This is the cause of all pain and suffering.

The seers of ancient India observed the coming and going of negative karmas, and utilized Jyotish to easethese sufferings by revealing the causal roots, development and timing of the fruition of karmas. 

This article is not meant to be an expose on Buddhism, or any Indian philosophical system in particular. The literature of

India is already brimming over with discussion and debate over the very principles that are being discussed here. The intent here

is to show that suffering, and joy for that matter, can be traced to the law of karma, and further, that according to Buddha's Noble

Truths there is a way to cease suffering. This way involves direct knowledge of the nature of existence. It is perchance no

coincidence that the name of astrology in Sanskrit is Jyotish.  Jyotish means the "knowledge of light." It is a system of direct

knowledge of the light, which is the first causative emanation in the creation of the universe.

Astrology never exists in a cultural or philosophical vacuum. The fertile philosophical environment of ancient India

 profoundly influenced the development of Jyotish, or what is commonly called today Vedic astrology. The astrologer-seers of

ancient India observed the coming and going of suffering, or negative karmas, and utilized the direct knowledge of Jyotish to ease

these sufferings by revealing the causal roots, development and timing of the fruition of karmas within the life of the individual.

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Jyotish was also utilized to forecast the coming and going of positive karmas, that would uplift the individual and bring him closer

to moksha, or liberation.

The systematic framework of Vedic Astrology has the immutable law of karma at its very foundation. That is why it is often

called predictive astrology. There are specific houses of the astrological chart that deal with karma. For example,

the 5th house of the Vedic chart deals with poorvapunya, or the positive karmas of previous births. The 12th house deals with 

vyayas, or expenditure and loss, the negative karmas of previous births. The release of these expenditure, or karmas, liberates the

soul and thus the 12th house of the Vedic chart also specifically indicates moksha, liberation and the cessation of all suffering.

The systematic framework of Vedic astrology also incorporates the use of  yogas, or planetary combinations. These various

yogas have karmic attributes associated with them. This depends on the nature of the planets in the yoga, the houses they rule, and

the house the  yogas  fall in. These  yogas  fall into several categories. To name a few:  Raja yogas  give rise to knowledge,spirituality and often fame and power.  Dhana yogas give rise to wealth and prosperity, and arishta yogas give rise to pain and

suffering. Within these categories are many more types of  yogas, such as  pancha maha purusha yogas, which give rise to great

 personages, and dharma karma adhipati yogas, which give rise to souls of great purpose and commitment. There are numerous

more yogas of Vedic astrology, but specific to each is the fruition of the karma the  yoga involves and the timing of its revelation

in the life of the individual. For this, Vedic astrology uses varying dasa systems, or planetary periods. These periods are used to

determine when the karma of these yogas will fructify and manifest in the life of the individual.

 Jyotish can facilitate an understanding of what in life is unlikely to change, and what in life is likely tochange, and when that change is liable to occur. 

The Moon's Nodes, Rahu and Ketu, also play an essential part in the fruition of karma. The great Vedic sage Parasara calledthe Moon's Nodes "the soldiers of the planetary army." They have their marching orders and are utilized as karmic indicators.

As you can see, Vedic astrology developed in a culture whose philosophers deeply pondered the question of karma. It

 becomes important to understand this rightly, to coin a phrase from the Eight Noble Truths of Buddhism. A wrongful

understanding of karma can leave one with a disastrous, fatalistic vantage point of life. A little bit of knowledge is said to be a

dangerous thing. The ancient philosophers of India spent lifetimes understanding the subtle principles of karma and how these

karmas are continuously played out in life. Rightful understanding of karma begins with a study of the types of karma, such as

 past, current and future karmas. One must also know the difference between karmas which are fixed and which are non-fixed.

For example, one cannot water one's fields with tainted water for a decade and expect the fruit harvest to be pure and free from

defects when it matures, even if in the last year before harvest the fields had been properly watered. We may have forgotten in

the last year that there was a decade of toxicity preceding our current watering habits. Having forgotten, we will have wrongful

expectations toward the harvest and be deeply disappointed with what indeed we reap. This wrongful attitude will lead to

suffering, and this suffering can lead to resignation, or it can lead to introspection. This can, according to the principles of the

 Noble Truths of Buddha, potentially direct us towards rightful understanding, and to the cessation of our suffering on the road to

liberation.

So you see, each fruition of karma is an opportunity for liberation. Unfortunately, it rarely comes in the good times, for we

are caught up in our enjoyment. It mostly comes in the tough times when we are most motivated to ask ourselves why things are

the why they are. It is said in ancient India, "the children of sorrow are the bringers of joy," for inherent within our suffering is

always the hope of liberation. Thus, every significant event in our lives presents this opportunity. It is therefore not what life

 presents you with that is of importance, but rather what you do about what is presented to you. Life will present us all with

differing opportunities conditional upon our karma. No two opportunities are the same. An exemplary Vedic astrologer can

forecast and discuss the coming and going of karmas. But only you can employ the principles of right understanding with the

fruition of each karma as an opportunity for growth and liberation. No Vedic astrologer, however well intentioned, can perform

this service for you.

In conclusion, I am of the opinion that it is imperative to employ the principles of karma from the Eastern culture, and the

 principles of free will from the Western culture to gain a vantage point in the understanding of our existence. That is the best ofthe Eastern and Western vantage points. Astrology in India is known as the "eye of the Veda" for its ability to penetratingly gaze

into the very nature of existence. Jyotish can facilitate an understanding of what in life is unlikely to change, and what in life is 

likely to change, and when that change is liable to occur. Here Vedic astrology does a great service for humanity. It is however,

your right to respond to the events which life presents to you in a manner according to your nature, or according to your conscious

choice. This is our undeniable element of free will. The practice of Vedic astrology, merged with the philosophies of the ancient

Vedas, can cultivate an attitude of right understanding, which in time can help you develop the wisdom to distinquish between

what you can change, and what you must accept.

 Dennis Flaherty is a certified practicing Vedic and Western astrologer, author and popular lecturer. He offers consultations to

the public, and directs the East-West curriculum at Greenlake Metaphysics in Seattle, Washington. Dennis holds degrees in

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 English and Sociology from the University of Massachusetts. He is past president of The Washington State Astrological

 Association and currently serves of the Steering Committees of ACVA (American Council of Vedic Astrology), and AFAN

(Association for Astrological Networking). Dennis was nominated for a Regulus award at the 1992 United Astrology Conference,

and is a recipient of the Jyotish Kovid, and Jyotish Vaschaspati from the Indian Council of Astrological Sciences. He can be

reached in Seattle, Washington, at (206) 525-2229.