Sreenath O G Indian Astrology (A collection of astrological articles)

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Indian Astrology

(A collection of astrological articles)

By Sreenath OG

(email: sreesog@yahoo.com)

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

A few words

These are some of the aritcles I wrote in yahoo groups such as

‘ancient_indian_astrolgy” and “vedic astrolgy” during the past 2
years. Since much effort went into creating them, at that time. I
thought it would be beneficial for others as well if presented as a
book. So I took them, polished them a bit here and there, making
them proper to be presented in a book, and here is the outcome.
The subject matter of these articles ranges from general discus-
sion about astrolgy to more technical issues that were always un-
der contraversy. I have arranged these articles into four sections.

* General articles

* Articles about pure astrology

* Technical articles that involves Mathematics as well

* Non-astrological articles

Hope this division will help the readers in co-relating these

disconnected articles in a helpful way.

These articles cover some unique matrial that you may not find

anywhere else, and so would be useful to every astrologer who
want to master this subject.

Most of these articles contains technical terms and astrological

content and therefore would be of interest to astrologer only, but
still there are many articles primarly in first section which would
be of interest to everybody who would like to know more about
astrology.

Sreenadh OG

sreesog@yahoo.com

http://groups.yahoo.com/group/ancient_indian_astrology

Table of Contents

Part - 1

1. Base of Astrolgy ..................................................................03

2. Outline of Holistic subjects .................................................07

3. Arsha School of Astrology ..................................................09

4. Jain School of Astrology .....................................................14

5. Yavana School of Astrology ................................................17

6. Astrology in Kularnava Tantra ............................................20

7. Tantric Astrology and Dattatreya Mahatantra ......................25

8. Swastika and Astrology ......................................................30

9. About the system of Black Magic .......................................32

10. Tajik Astrology .................................................................34

Part - 2

11. Sign and House are the same ............................................37

12. Divisions such as Trimsamsa ............................................39

13. Year Length ......................................................................42

14. Origin of the word Jyotisha ..............................................44

15. Astrology in Epic period ...................................................45

16. Nakshatra Chakra .............................................................46

17. A Secret Exposed .............................................................48

18. Bhava nasa karo Jeeva? ...................................................53

19. How to predict with Navamsa .........................................56

20. Vasya Signs .....................................................................59

21. Marriage Compatibility .....................................................62

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23. Stars and Planets ...............................................................64

24. Sakunas and Nimittas .......................................................67

25. Chaya Jyotish ...................................................................70

26. What is Drishti? ................................................................73

27. Kunda Birth Rectification Method ...................................78

Part -3

28. True Ayanamsa .................................................................80

29. Zero Ayanamsa Year ........................................................ 86

Part -4

30. About the Gospel of Eve ..................................................92

31. Rama call Buddha a ‘Thief’!.............................................94

32. Siva Sankalpa Sukta .........................................................97

- 000 -

Part -I

Base of Astrology

Vedic astrology is a subject originated in Vedas. It is a branch

of knowledge, ancient as Vedas. Astrology is composed of 3
Skandhas (main branches), such as Sidhantha (Astronomy and
Maths), Samhitha (Omens) and Hora (Horoscope-Horary and
Muhoortha).

Astrology was also called Kalavidhana Sastha (Ancient ad-

vice about Time and its divisions). To determine the nature of time
(past-present and future), to find out how the flow of time impacts
humans and other animals and plants, and their life containing
pleasures and pains, is the aim of this branch of knowledge. It is
the root purpose of Astrology.

Time is the cause for everything that is good and bad (pleasure

or pain) in life. Time is the cause of all movements. Even thought
is a time bound (It is also a movement). Even thought cannot break
away form the boundaries caused by time, your past present and
experience. To predict the happenings (incidents) of life, we should
study time. But we cannot see, touch, or hear time, but can know
and comprehend it with our mind and analyze it. This is possible
only because we can observe movements. It is by watching move-
ments that the concept of time originates in our mind. The move-
ments on Earth (The flying of birds, fall of withered leaves, the
flowering of plants etc), the sunrise and sunset, the waxing and
waning of moon, if you watch in detail (even the subtleties in
cosmic movements) the movements of planets - every thing shows
us the existence of time. Time is the cause of movements. It is the
cause for the movement of Earth, Moon and Planets. It is the cause
for life and death of plants, animals, and humans, it is the cause of
all our worldly conditions - birth, marriage, accident, disease, death,

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wealth, poverty or what ever you name it.

To know about the life incidents of humans (to predict one’s

future) we should study Time. We cannot study it directly. But
there is a way out - Time is the cause for movements. So if we
study the movements of cosmic bodies (Earth, Moon, Planets etc),
we can know or understand or comprehend the rhythm of Time -
its ebb and flow. If we are able to know the rhythm of Time (the
flow of time felt by the human minds), we could predict the life
incidents of humans (what he is, and what he would become - but
don’t forget of course the prediction is probabilistic). Astrology
originates from this basic rationale. So never think that it is irratio-
nal or irrelevant, don’t through mud on the truthfulness and sin-
cerity of Rishis (saints) who created this branch of study. Try to
understand the sincerity they had.

By watching the clock we can determine time. But it is not the

clock that controls time. When the birds cry we know that it is
sunrise. Still it is not the birds that cause sunrise. Similarly the
study of planetary movements helps us to predict the past-present-
future events of life. But still it is not the planets that controls hu-
man destiny. Neither the sunlight that is reflected by the planets,
nor the attractive force of planets that has little impact on earth,
has much importance. It is a truth both the wise astrologer and the
scientist know. Planets are just instruments that helps us in under-
standing the rhythm of time, the instrument that helps us in pre-
dicting the human destiny. It is the way planets are utilized in as-
trology. Every believer of Vedic astrology should understand this
truth.

Only when you understand this basic rationale of astrology,

the unnecessary arguments and debates will stop. Try to see as-
trology in its true theoretical foundation. Why should we argue
whether astrology is an art or science? Astrology is nothing but
astrology. If somebody asks whether bat is bird or not, what would

be the answer? It will only create an unending array of positive
and negative arguments. If somebody asks whether history is sci-
ence or not, without my intervention, you know that the result
would be the same. Bat is bat, history is history and astrology is
nothing but astrology, neither science nor an art.

The fault is with our view. Why should we try to cast some-

thing into a particular mould, or to limit subjects into some colored
boxes? Man wants to classify everything. But the truth would be
always beyond all the classifications. It stays outside all the classi-
fication attempts. The fault lies fundamentally with the fragmented
human brain that tries to classify every thing, which ultimately
leads to erroneous knowledge. This fundamental error remains
unsolved, and we are trying to limit subjects in to predefined boxes.
It is the second mistake. Will these repeated errors lead us to cor-
rect knowledge and view?

When I have written this much, I felt that the fundamental clas-

sification error of fragmented human brain should be clarified fur-
ther. Let me explain. We divide time in many ways, such as hour-
minute-second, or as Nadi-Vinadi in Indian system, or as cristian-
vikrama-kali-yuga era or using many other systems that could be
used to divide time. Year-month-day divisions, let it be solar-side-
real-lunar, it is all the same. There are thousands of methods! All
these classifications originated in human mind. But truly time is
beyond all these classifications. Is it the hour-minute division or
the nadi-vinadi division that is correct? You know that this ques-
tion itself is stupid and irrelevant. Time is continuous.... All these
classifications are created by the fragmented human brain to com-
prehend time. Our view is fragmented. It is like a fragmented mir-
ror that shows the picture of the complete and continuous world in
a fragmented way. Even though these classifications are neces-
sary for humans to study and comprehend time, the continuous
entity “Time” does not need or necessitates all these classification.

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All these classifications are there or not - the time will prevail.
Existing always there - beyond... Yes, all the classifications are
wrong. But human brain cannot live without them. That is why it
is said that every branch of study is nothing but “attempts to com-
prehend the incomprehensible and complete world with frag-
mented classifications”.

In a fragmented mirror the reflected world would also be frag-

mented. It is the fundamental limitation of human brain or mind.
That is why it is said, “the eternal truth is realized only in a mind-
less state”. The Vedic verse that says, “where the mind turns back
with the unreachable words (etho vacha nivarthanthe aprapya
manasa saha) - that is truth” also points in this direction. Due to all
this we cannot but accept the fundamental error of trying to com-
prehend the non-fragmented existence (world), with the fragmented
mind. Can’t we at least avoid the second error, i.e. trying to limit
astrology into some predefined boxes such as science or art? Can’t
we avoid such arguments as whether astrology is art or science?
Try to comprehend astrology in its true theoretical foundation. View
science as science and art as art, don’t mix-up all. Like humanity
is a quality of man neither limited by class-creed-color-religion-
cast etc, astrology cannot be limited within the classifications such
as science or art.

When I see the efforts of people to classify astrology into pre-

defined moulds such as science or art, I am just feeling compas-
sionate, because even these classifications are unscientific and non-
systematic. A relevant doubt is, how to classify all the subjects
under human study. The thought process of human mind can be
broadly classified into two - 1) Analytical 2) Wholistic. The as-
trologer refers to this duality using the words ooha-apoha,
mathematician’s uses the words Differentiation -Integration, and
others uses the technical term Analytical approach-Wholistic ap-
proach. What ever be the terms used they point to the fundamental

difference in the thinking approach. These are two different think-
ing methods. Most of the braches of knowledge we have today is
the product of one of these approaches.

Science is the product of analytical approach. We used to say

that science tries to study everything by dividing it into smaller
and smaller parts. Science has its own method (based on analyti-
cal approach) called Scientific method. Data collection, concept
formation, analysis, verification are part of it. A theory is the final
output. These theories may later herald as the true mirrors or knowl-
edge (laws), or based on new data input refined or discarded. Thus
science is a continuous search for truth. Starting from small laws
that controls our daily life, unstopping it searches for a single law
that comprehends everything and describes the whole world. Some
theories that are refined further and further become stronger ratio-
nally and experimentally, and heralded as laws, that becomes the
foundation of science and promotes further study. Physics, Chem-
istry, Botany, Zoology etc are all branches of science. Maths even
though does not follow the scientific method, has a systematic
foundation and is a product of analytical approach. “Fact to gen-
eralization” is the prime motto of analytical approach. But wholistic
study method is an entirely different one.

The wholistic approach also had given raise to many branches

of knowledge. Let us start from the most common example - i.e.
Psychology. Psychology says that all the mental diseases (which
may have even physical symptoms) are caused by unhealthiness
of mind. In other words Psychology finds its foundation in the
concept called Mind. If we knew all about the processes in brain,
nervous system, and the chemical reactions in brain and body this
concept of mind will not be necessary. We feel the Mind because
of the combined and coordinated function of all these. Even though
we cannot find Mind by subdividing the body in to its minutest
parts (i.e. by physical analysis) nobody will say that psychology is

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a useless subject. By using the classifications such as conscious -
subconscious -unconscious, id-ego-superego (or the Indian clas-
sical division chitt-budhi-ahankara), we believe that psychology
leads us towards truth. All the branches of knowledge that origi-
nates from wholistic method use one or more non-provable con-
cepts as its foundation, which are accepted based on their useful-
ness. Psychology is no exception to that. The ancient Indians used
the word Sasthra (ancient advice) to indicate such branches of
study. Psychology that speaks about Mind, Ayurveda that speaks
about Tridosha (Vatha, Pitha and Kapha), Homeopathy and
Naturopath that speaks about Vital force, Astrology that speaks
about Planets and Signs (Rasis) all are the product of wholistic
approach. In this sense subjects such as Psychology, Ayurveda,
Homeopathy, Naturopathy, Astrology etc does not come under
the broad classification called Science. Still we know that nobody
will dare to say that Psychology, Ayurveda etc are useless. In the
view of ancient people sasthras leads us to truth, they helps us to
comprehend truth more clearly, they helps us to know truth that
are useful for our existence. Astrology that depends on wholistic
approach is no exception to this. In this study method called
wholistic approach, firstly to cover all our ignorance about the
details of something and to help the further study, some basic con-
cepts are formulated. This hypothetical foundation becomes a
springboard for further study. Here also psychology can be taken
as a suitable example. When we know 100% about the processes
and behavior of brain and body, when we understands which
chemical reactions leads to each thought and emotion, when we
could clearly state how and where memory is encoded (with its
minutest details), when we attain the ability to control all these
using chemical and physical mechanisms (machine driven or oth-
erwise) we could discard the concept of mind and psychology.
Till then psychology will exist, no matter how ever the scientists
express their reaction to it. Similarly when we understands how

the rhythm of time impacts the living organisms and their life inci-
dents (100% i.e. to its minutest details) astrology will also be dis-
carded. Till then whatever opposing arguments originate, this
branch of knowledge will prevail.

Even those who accept that Psychology Ayurveda Homeopa-

thy etc are wholistic methods, tend to reject astrology. Why? They
ask - How can you say that astrology is based on a fundamental
concept like Mind, Tridosha or Vital force used by other branches
of wholistic approach? Can you consider Sun Moon and Planets
as concepts? Signs (Rasis) such as Aries, Taurus are the divisions
of sky - how can they be concepts? All who sincerely study the
ancient Vedic astrology knows the answers to such questions. I
will explain.

Think that we collect the common characteristics or life inci-

dents of children born, when the sun is in some particular sign.
Instead of considering these characteristics as that of time, they
are projected to sun. Sun is considered the significator of all such
characteristics. Later when the sun in the same sign, if a child is
born, we predict that, that child will have those predefined (pre-
collected) characteristics. It is a sort of give and take policy. The
technique of projecting the characteristics those are not of sun to
sun, and later taking them back from sun. Here the sun becomes
not the sun that we see with our naked eyes. Sun becomes a con-
cept. This sun is the god Siva, father, gold, soul, courage, success,
light, king, govt. service, light, forest, peak, hill... and so many
other things. Sun is man, middle-aged, bald, and the significator
of diseases due to heat. All these ideas are formed thus. Not only
the Sun, Moon and the Planets becomes concepts in this way.
What ever is called significators in astrology, they are all concepts
(Hypothetical constructs to mould the truth). Yes, in astrology Plan-
ets, Houses and Signs are called significators. Therefore Signs,
Houses and Planets are the basic concepts used in wholistic study

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method called astrology. Apart from this some other basic con-
cepts that are used by Vedic culture such as Panchabootha (Earth-
Water-Fire-Air-Sky), Triguna (Sathwa-Rajas-Thamas) etc are also
well utilized in astrology.

Of the two approaches such as Analytical approach and

Wholistic approach, Astrology and Ayurveda is closer to wholistic
approach. As these two methods (Analytical and Wholistic) are
fundamental to the thought process itself, why should they com-
pete each other? Why should the branches of study that are part of
wholistic approach try fruitlessly to become part of science (a prod-
uct of analytical approach)? Even physics should resort to the use
of concepts such as stress, strain, force, time etc. Ayurveda cannot
stand away from the fact that the use of its methods should cure
the patient. The world we see is composed of both facts and con-
cepts (matter and mind). Because of all this, the analytical approach
that takes facts as the starting point and the wholistic approach
that takes concepts at the starting point should ultimately meet and
help each other to the ultimate fulfillment of human knowledge.
They are like yin and yang, the opposing counter parts of one and
the same thing. As both of them are the foundation of thought
process itself - one defeating the other is impossible.

Don’t think that even this classification such as Analytical and

Wholistic is complete. Don’t ever think that you can bring all the
subjects under the sun into this classification. As I told earlier, all
the classifications are nothing but the creations of human mind.
The truth would remain outside all classifications. In this case also
it is true. (Just think of bringing subjects such as art and history
into this classification. You will see what I mean!!) A Vedic as-
trologer should be ready to approach astrology with such realiza-
tions, because astrology is part of a wholistic approach to study
the rhythm of time and make probabilistic predications.

Hope I have succeeded in conveying the idea that I had.

Outline of holistic subjects

We can structurally classify the subject matter dealt within any

holistic subject (Such as astrology, Vastu sastra, Ayurveda etc) into
the following 4 categories: 1) Philosophy 2) Concepts 3) Rules
4) Rituals. Let us understand this in a better way by taking astrol-
ogy as an example.

1) Philosophy

The philosophy such as "Sarva vidyam Brahma vidya

Pratishtam" (All knowledge is based on Brahma vidya – the knowl-
edge of the soul and the eternal) is at the root of astrology. Every-
thing is a small print of the eternal. The microcosm and the macro-
cosm is in rhythmic correlation. We cannot define the eternal Brah-
man or the duality it has with in, popularly known as Prakriti (Mat-
ter) and Purusha (Energy + Time). Brahman represents the space-
time continuum and anything beyond it. It also includes every-
thing the mind can understand and everything beyond it. Brah-
man (of which space and time is just components) is the reality
and what we understand though the classifications and theorems
is just the reflection. Mind can only reflect truth and can never
comprehend it. The Sun and its reflectionon in water should be
entirely different in essence, though seems to be similar. Under-
standing this truth is the first step in utilizing the study methods
(scientific or holistic) provided by the mind itself. So in reality we
can not define Brahman (Since every definition has existence only
within mind, and Brahman represents mind and things beyond it.
Every theorem exists only in mind). Same is the case with Prakriti
and Purusha. Even though we cannot define the eternal (Let it be
Brahman, Purusha or Prakriti), it can have many practical defini-
tions. For example in Astrology –

Purusha = Kala Purusha (Energy + Time)

Prakriti = Zodiac (3 Dimensional Space including sky and

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planets)

In Vastu Sastra–

Purusha = Vastu Purusha (Built space + Energy)

Prakriti = Vastu (3 dimensional space including as land and

environment)

In Ayurveda–

Purusha = Body (Soul + Mind + Body)

Prakriti = Nature (Nature of body + Environment)

Any one can expand/explore this or similar philosophic con-

tent in astrology or in any other holistic subject. The holistic philo-
sophic content is a thread that is common to all holistic subjects.

2) Concepts

(i) Concept of Universe (Zodiac)

The universe around us ( for the people living in earth) is spheri-

cal in shape. We can use the ecliptic to represent the circular hori-
zontal plane in it and the celestial poles represents the other two
directions up and below that sphere. But this spherical representa-
tion causes problems, since it is difficult to project the 8 directions
correctly in it, and it is difficult to draw. Therefore in astrology the
spherical circular shape of the zodiac is represented as a square.
Yes, as you know it is the Rasi chakra (The Zodiac), as popularly
known to us, starting from the first point of Aries and Aswini stel-
lar division. (Reasons for fixing this point as the first point and
dividing the ecliptic into 30 deg and 13 deg 20 min divisions etc is
the stuff for another discussion, involving lot of mathematics.
Chandrahari has done it in an excellent way in his book Hindu
Zodiac)

Other similar/fundamental concepts in astrology are : (ii) Kala

Purusha (iii) Prakriti-Purusha (iv) Signs (v)Planets (vi) Houses

(vii) Nakshatras (viii) Pancha Bhoota etc

I invite others to go into the depths or give an introduction to

such concepts in astrology for the benefit of all, for the benefit of
beginners for understanding them as concepts. Here, in this dis-
cussion, the point I want to emphasis is that, many such concepts
forms the foundation for any holistic subject.

3) Rules

The Rules can be divided into two – Laws and Principles. Well

tested, well founded, unchangeable rules with a mathematical pre-
cession are termed Laws. And the flexible and simple rules that
are used to describe, modify, expand and apply the Laws can be
termed principles. Laws are nothing but, well accepted principles.
Let us understand them in the light of astrology.

(i) Laws

Even though we have the concepts in its place, we need to

know the laws to utilize those concepts. In astrology it starts with-
(a) Rules to divide the zodiac into Signs and Nakshatras.(b) The
7-fold rule for calculating Yogas (which ultimately lead to predic-
tion) (c) The rules for calculating Dasa and Gochara.

(ii) Principles

Let us understand them with some examples- (a) Rules that

explain how the Signs, Houses, Nakshatras and Planets can be
made use in prediction. (b) Rules that tells us about the 7-fold
prediction system and the exceptions related to it. (c) Rules to be
followed while predicting with Dasa and Gochara. Almost the
whole of the astrology is nothing but this rules (which base them-
selves on the fundamental concepts) and there application.

5)Rituals

Rituals that is associated with implementation etc. For example-

(i) Rituals (Actions) associated with Prasna such as determination

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of Arudha.(ii) Rituals associated with worshiping of the signs, plan-
ets etc.(iii) Remedial rituals associated with etc

In this short essay I have tried to categorize the content dealt

with in any holistic subject taking astrology as an example. Yes,
the categorization of subject matter into- Philosophy, Concepts,
Rules, Rituals is important in any holistic subject. This fundamen-
tal classification should be considered, and any subject should be
weighed against this, so as to ascertain whether it is holistic or not.
If it is a holistic subject, then it will fit into this categorization and
also will not obey the path of scientific method

Any comments on this regard are welcome. I also request oth-

ers to weigh other subjects such as Yoga, Vastu, Naturopathy, Psy-
chology, Ayurveda etc as per these structural norms.

Arsha School of Astrology

India is a country with a great tradition. In every branch of

knowledge it has its uniqueness. Agama (Tantric) and Nigama
(Vedic) knowledge molded the foundation of everything. Before
looking into these foundations, let us have a look at the astrologi-
cal system that grew up from these very roots, and became the
great river from which almost all the other streams drew energy.
This vast knowledge base is the Arsha or Sanatana school of as-
trology of which great saints like Vasishta and Viswamitra
(Kousika) and the others of Saptarshis were the gurus. It is the
purest flow of original astological knowledge, which I cherish in
my mind, and want to learn more about. It is the school of astrol-
ogy from which most of current knowledge of astrology draws its
power from. It is the school of astrology which all the other schools
fully accepted but later modified.

Was it from an effort to unite the Agama and Nigama systems

of astrology that this school stemmed? Otherwise why Skanda
(kartikeya /Muruka) of the Tantric system was considered the origi-

nator of this system when the text itself tries to emphasis the im-
portance of Vedic (Nigama) knowledge as well? In the whole of
Vedic literature or in the epics we can not see the Rasi chakra but
only the Nakshatra chakra. In the whole of Vedic literature we can
see only the Tropical solar and lunar months, but not the Sidereal
Solar months like Mesha (Aries), Vrishabha (Taurus) etc. The Vedic
(Nigama) system of astrology was fully based on Tropical Months
and (fixed) Sidereal Nakshatra system. But the Tantric (Agama)
system of astrology was fully based on (fixed) Sidereal Solar
Months and (fixed) Sidereal Nakshatra system. The Tantrics used
the fixed framework of Rasi + Nakshatra to study the sky. For
them the point 120 deg away from fiducial star Moola (Mahakala,
the path of pritr Yana) was very important since it represented the
point where the 7 planet conjunction occurred (Meshadi). Ra-Si
chakra was their symbolic Yogic body of Kalapurusha. The
Kalatantra the Tantrics cherished was a result of a mix of Yogic
experience and the Mahakala who himself is the universe - the
rhythm of universe becoming one with that of human body. The
Suras (Vedic followers) and Asuras (Tantrics) fought for long! Over
theoretical issues, importance of Yaga and Yoga, Tropical and Si-
dereal Calendar systems, importance of Nakshatra and Rasi, No
temples or Temples, Architecture methods that should be followed
and many more. A merge of the two was the only possible out-
come of this struggle, which eventually happened, even after the
strong opposition from puritans. As far as astrology is concerned
there emerged a uniting stream of thought, that merged the con-
cepts of both (Agama and Nigama) and that was Arsha (Sanatana)
School of astrology. It was an adaptation of Tantric knowledge by
Vedic followers rather than the Tantric adopting the Vedic stream.
In this struggle many great Tantric gurus and there concepts were
left out – to mention some, Bhrigu, Agastya, Ravana, Nandi, Kaka
Bhusunda and the like. But their knowledge too survived to an
extend as we would see later when we try to have and under-

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standing of Tantric stream of astrology. The true knowledge of
astrology held by Vedic (Nigama) and Tantric (Agama) cultures is
still there in mystery and demands a lot of study to eradicate the
darkness surrounding them and the related literary history.

But in this article my effort of not to de-mystify the astrological

knowledge possessed by neither Vedic nor Tantric culture, but to
reveal the efforts and knowledge base of the new stream emerged
– that is Arsha (Sanatana) school of astrology. Let us try to have
an idea about the texts and gurus of this school of astrological
thought.

Skanda Hora

This text is also known as ‘Jyotishmati Upanishad’. In the end

of every chapter of this text the words ‘Atharva kile
jyothishmatyamupanishadi ithi’ is present. This indicates that this
text was considered as an extension of Atharva Veda. Many slokas
of this ancient text is quoted by many. The language of this text
itself indicates that it is the oldest of Rishi Horas. It is said that
Skanda advised the knowledge of astrology to Brahma. So it could
be considered that it is a text written by Brahma as per the advice
of Skanda Deva. This text is not available today except many
slokas from it. We could find elaborate description of the Rasis in
this text. Apart from this the subject dealt with are Prediction re-
lated to - Significance of Signs-Houses-planets, Exaltation-De-
bilitation etc for planets, placement of planet in Rasis, placement
of planets in Bhavas, conjunction of planets, Drishti and Drishti
phala, Different Sign-House-Planet combination related Yogas,
Raja Yogas, Introduction to Nabhasa Yogas, Special Yogas like
Pravrijya Yogas, Adhana Lagna, Hora-Drekkana-Navamsa etc,
Life span determination, Pinda Dasa calculation, Drekkana
Swaroopa, Horoscope of women etc.

That means almost the whole of popular astrology that we find

in use today can be found in this age old text! The whole of astrol-

ogy used today is nothing but an extension and interpretation of
the concepts and ideas presented by Skanda Hora only!

In Sounaka Hora it is said that after leaning this knowledge of

astrology from Skanda, Brahma taught it to Daksha Prajapati alone
but none else. That means the prime continuation of this tradition
(school of astrology) is through Daksha here after.

Brihat prajapatya

This text is an elaborate explanation and interpretation of the

subjects dealt within Skanda Hora. As said by Sounaka Hora,
Daksha is the direct disciple of Brahma who learned this knowl-
edge from Skanda. Brihat prajapatya is a Vyakhya of Skanda Hora
rather than an independent presentation of ideas. This text might
had been very large and that is why the prefix ‘Brihat’ (Big). Leghu
Prajapatya:- This is abbreviated version of Brihat Prajapatya. Both
these texts are not available today except many slokas from them.

Vasishta Hora

This is a very reputed and authentic text of astrology based on

Skanda Hora and Brihat prajapatya. In Sounaka hora it is said
that, Vasishta hora contained 16000 slokas. Many slokas from this
text is quoted by various authors. Vasishta had authored texts for
all the 3 branches of astrology. They are Vasishta Sidhanta, Vasishta
Hora and Vasishta Samhita. Mihria, Kaikulangara (Author of
Hridya padha vyakhya of Brihat jataka - a well known kerala
scholer), Balabhadra etc quotes Vasishta extensively.

Vridha Vasishta: Another Rishi with the name Vridha Vasishta

is also popular. He has authored 2 texts known as Vridha Vasishta
Sidhanta and Vridha Vasishta Samhita. Of them Vridha Vasishta
Sidhanta is available even today.

Kousika Hora

In Sounaka hora it is said that, Kousika (Viswamitra) created

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this text to compete the Vasishta Hora, based on Vasishta Hora
erroneously thinking that it was a copy of Skanda Hora. This text
contains 36000 slokas says Sounaka. This is the text where the
logical and astronomical inconsistencies evolve first. Vasishta sim-
ply applied his logic to extend the concepts presented in Vasishta
Hora, and didn’t know much about astronomy which caused the
trouble.

He is even speaking about the predictions that should be given

to Mercury placed in the 4th house from Sun etc, which is an
astronomical impossibility. It is said by Sounaka that, Vasishta later
learned astronomy from Maya (the sishya of Surya, the originator
of Surya Sidhanta) and regretted the errors he committed.

Even though this discrepancy is there in this text, this is also a

well reputed ancient astrological classic.

Surya

He is an acharya with astronomical par excellence, who taught

Maya. He is regarded as one of the 18 great gurus of astrology.
Maya collected the advice given by Surya and presented it in the
form of ‘Surya Sidhanta’. It is the modified version of this text is
what we find in ‘Pancha Sidhantika’ by Mihira. It is though Maya
and some other rare references that we know about this guru. A
text known as ‘Surya Hora’ or ‘Surya Jatakam’ or ‘Surya-Aruna
samvada’ is also available in the name of this Rishi. It is in the
form of a guru-sishya conversation between Surya and Aruna.
Acharya Balabhadra quotes extensively from this text.

Maya

This is a great scholar well versed in many fields of knowledge

such as – Astronomy, Mathematics, Architecture etc. It is he who
wrote or modified ‘Surya Sidhanta’ and presented it to the world.
Many texts like Mayamata (Architecture), Maya Hora etc are
authored by this acharya. Both ‘Surya Sidhanta’ and ‘Mayamata’

are available today but not ‘Maya Hora’. Chandra Hari is deriving
the concept of ‘True Ayanamsa’ and the mathematical foundation
of Rasi-Nakshatra division based on this text (Surya Sidhanta)
only. If this text was not available, it would have been an impossi-
bility to judge the true mathematical foundations of Rasi chakra
and the astronomical concepts and methods cherished by the an-
cient scholars and Rishis. It is erroneously considered by many
that Maya is an astronomer of ‘Yavana Kula’ and the student of
‘Yavaneswara’. But as evident from classics, ‘Maya’ is a student
of ‘Surya Kula’ and the student of the great guru ‘Surya Deva’.
But still there is a possibility that he may have some connection
outside India, judged from the fact that he was called ‘Yavana’ by
some. He was a follower of Asura (Tantric) tradition and not Vedic.
Remember that he was well known as ‘Asura Silpi’ (Architect of
Asuras) It may be this non-Vedic foundation of the knowledge
cherished by Maya that might have caused the trouble, of mis-
judging him as ‘Yavana’ by later day scholers.

Atri

He is one of the 7 great gurus (Saptarshis) of astrology, from

whom astrology descendent to the 18 gurus. The text written by
Atri is known as Atri Hora. Texts in the names of other gurus like
Mareechi, Chyavana etc are also mentioned here and there. Atri
Hora is not available today. Atri is supposed to have written some
Ayurvedic texts as well.

Brihat Sounaka Hora

This is a very good and large text, many slokas of which are

available even today. The available slokas from this text helps us
very much in rebuilding the literary history of ancient Indian as-
trology – especially of the Arsha (Sanatana) school of astrology.

This is a text written as advised to Sounaka Rishi by Soma

(Mo). Here one thing we should remember is that in that era no

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body called Arsha school or Sanatana school, like Hindu religion
was never called by that name by Hindus. It is we who name this
original school of astrology as Arsha or Sanatana school of astrol-
ogy.

Sounaka Hora: It is a summarized version of Brihat Sounaka

Hora.

Mandavya Hora

Rishi Mandavaya who was a true devotee of Siva wrote this

text. Many slokas of this text is quoted by Mihira and many oth-
ers. This is a well reputed text of the original stream.

Chyavana Hora

Chyavana is a well reputed name both in Astrology and

Ayurveda. Chyavana Rishi is the author of Chyavana Hora. Very
few slokas from this text only is available today.

Sukracharya (Brigu)

Brigu is the well reputed acharya of astology. He is the author

of ‘Brigu sutra’ and ‘Brigu Samhita’. ‘Brigu Sutra’ is a very good
text with deals with ‘Planet-House’ combination and the related
results to be predicted. ‘Brigu Samhita’ is not a samhita text at all!
It is a book that deals with natal chart prediction based on the
‘Nadi System’ of Astrology’. It is also possible that the authors of
both these works are different gurus of ‘Brigu Kula’. (judging
from the difference in approch and techniques adopted by both
texts)

The language style of ‘Brigu Sutra’ indicates that it is a very

old text. (Also not that it follows the ‘Sutra system’ rather than the
normal poetic sloka system, which also indicates that this book is
very ancient). Brigu (Sukracharya) is well known as Asura guru
(Agama system).

Brihaspati

The authorship of the text ‘Brihaspati Hora’ is ascribed to Deva

guru Brihaspati. It mentions subjects related to Muhoorta and Mar-
riage compatibility elaborately. Even though mentioned by some
the slokas that are said to be of this text available today seems to of
later origin.

Mention of ‘Brihaspati Sidhanta’ and ‘Brihaspati Samhita’ is

also available in some texts. Brihaspati is well known as Deva
guru (Nigama system).

Badarayana Hora (Vyasa)

This Badarayana does not seems to be the author of

Mahabharata, but some later time scholar guru of Vyasa Kula.
Many slokas form a text with the name Badarayana Hora is avail-
able. Hridyapadha and Many other texts quotes Badarayana ex-
tensively, which indicates that he too was a reputed scholar though
not to the stature of Rishis. Even the literary quality of his slokas
does not have much in comparison with that of Rishi Horas. It
would be good not to confuse this later time scholar of astrology
with the Badarayana Vyasa who wrote Mahabharata.

Soma Jatakam

This might be a text of later origin, since we find no mention of

it in ancient classics, but only by the time of Acharya Balabhadra
of (10th century). This might be a text created following the style
of Surya Jataka which is an ancient text.

Suka Hora

A text written by Suka Rishi. Many other texts like Suka

Jatakam is also popular by his name. It could be possible that these
texts are also of later origin.

Satyacharya Hora

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Satyacharya is a well reputed acharya lived before the period

of Mihira. He is considered almost equal to the Rishis in authen-
ticity. Satyacharya Hora is extensively quoted and mentioned by
Mihira. Mihira had a special repute for this acharya. Many slokas
form Satyacharya Hora is available today, but not the original text.

Geevasarma Hora

Geevasarma is another acharya who was the contemporary of

Satyacharya or one lived after him. Mihira quotes and mentions
Geevasarma also in his works. He has developed many modifica-
tions and alterations to the original system which makes him stand
apart from the general stream.

Vishnu Gupta (Chanakya?)

He is the famous minister of emperor Chandra Gupta Mourya

of Pataleeputra. Vishnu Gupata Hora is a well authentic text and
well reputed by the ancient scholars. But except some slokas, this
text is also not available today. (Note that a detailed study of
Arthasastra reveals that Chanakya, Koudilya and Vishnu Gupta
are 3 different Teachers; it is Vishnu Gupta who was the minister
of Chandra Gupta Vikramaditya and wrote Arthasastra)

Varaha Mihira

He is the great acharya who caused the destruction of ancient

Rishi Horas. The reasons are –

• He created a very good and very small text named Brihat

Jataka, containing 573 slokas, which briefed the contents of Rishi
horas. Therefore the people with less memory and scholarship
started learning this text instead of learning the original Rishi Horas,
which were very big.

• He mixed the teachings of Arsha school with that of Yavana

school. He authored many texts such as – Pancha Sidhatika, Brihat
Jataka, Brihat Samhita, Leghu Jataka, Brihat Yogayatra and many

more.

Bhattolpala

Bhattolpala (Utpala Bhatta) wrote a very good commentaries

for Brihat Jataka and Brihat Samhita quoting many Rishi horas,
which enabled/ensured the survival of at least some of the Rishi
Hora slokas.The vyakhyas Bhattolpala for Brihat Jataka and Brihat
Samhita are available today.

Acharya Balabhadra

A great scholar of 10th century who wrote a text called ‘Hora

Ratna’ which presented the contents of many Rishi Horas and the
astrological classics before his period in a systematic manner. This
text also enabled/ensured the survival of at least some of the Rishi
Hora slokas.

Kerala Astrology

The astrological system followed in Kerala is an extension of

Arsha or Sanatana school of astrology especially due to the efforts
of the following acharyas.

Krishnacharya:- He wrote a very good text named

Krishneeyam. This acharya might have lived in the 15th century
AD, and was the contemporary of Madhavacharya who wrote
Madhaveeya.

Vishnu:- He is the son of Madhavacharya, who wrote an elabo-

rate and very good commentary for Krishneeyam with the name
‘Chatura Sundari’ in Sanskrit. This commentary became very
popular, and is appreciated very much by the Kerala astrologers,
and is in line with the interpretation system of Rishi horas.

Talakkulattu Govinda Bhattatiri:- He wrote a very good com-

mentary for the first 10 chapters of Varaha Hora (Brihat Jatakam)
with the name ‘Dasasdhyayi’ in Sanskrit. This commentary be-
came very popular, and is appreciated very much by the Kerala

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astrologers, and is in line with the interpretation system of Rishi
horas.

Kaikulangara Ramavaryar :- He wrote a very good com-

mentary for Varaha Hora (Brihat Jatakam) with the name
‘Hridyapadha’ in Malayalam, quoting hundreds of Rishi hora
slokas. In Kerala ‘Hridyapadha’ has become another name for
‘Varaha Hora’. It is well appreciated by Kerala astrologers. This
text also enabled/ensured the survival of at least some of the Rishi
Hora slokas.

I have listed the names of some Rishis and acharyas of Arsha

school of astrology and tried to emphasis why Kerala astrology
could be considered as an extension of this school of astrology.

This list is not at all complete. The lot many scholars who col-

lected and presented the slokas to us from the texts available to
them (but not available today – the lost treasures) from all schools
of astrological thought also helped in the survival of this school of
astrology at least to this extend. Collecting and classifying the
knowledge imparted by these different schools of astrology sepa-
rately and uniting them to one single stream, identifying the opin-
ion differences clearly are the need of the moment. I hope such
studies and classifying efforts could be of great help in this regard.

If I am able to depict, even a glimpse of the size of this vast

treasure house of ancient astrological knowledge, I am satisfied. I
hope this effort was not futile.

Jain School of Astrology

Rishabha Deva of Vedic period is thought to be first teerthankara

(enlightened guru) and originator of Jain stream of spiritual thought.
It was traditionally believed that there were 24 teerthankaras (en-
lightened gurus), and the 23rd Parswanadha and the 24th
Vadhamana Mahaveera. In the ancient past the teachings of en-

lightened masters like Rishabha Deva were also considered to be
part of Veda-Vedanga teachings itself, but later gradually it be-
came a separate stream. The Jain stream of spiritual thought form
the clear shape of a religion by the period of Mahaveera, and there-
fore he is thought to be the originator of Jain religion. We have
nothing to do with these enlightened masters of spirituality, but
are more interested in the astrology they cherished.

Garga

The first guru in the Jain school of astrology is thought to be

Brahma. In Garga hora it is said that, Garga Rishi got this knowl-
edge from Brahma. I will quote the sloka for you-

Swayam swayambhuva srishtam chakshurbhootam
dwijanmanam
Vedangam jyotisham brahmaparam yejncha hitavaham
Maya swayambhuvaH praptam triyakala prasadhanam
Devanamuttam sastram trilokya hitakarakam
Mattaschanyanrisheen praptam paramparyena pushkalam
Tistada srishtibir booyo grandhaiH swaiH swirudahritam

(Garga hora)

[(Garga Rishi tells) This system of knowledge is created by lord
Brahma, and became visible to the people who took second birth
with true knowledge. This system of astrology is part of Vedic
knowledge, and helps to become enlightened, and is useful in Yaga
(for determination of Yaga timings etc). I got this system of knowl-
edge from lord Brahma. (In other Rishi horas it is told that, Skanda
taught astrology to Brahma, and that the text written by lord Brahma
is known as Skanda Hora) The knowledge of astrology is appre-
ciated even by devas (heavenly beings) and is useful in all 3 worlds
(past- present-future). The other Rishis learned this knowledge
from me, and thus the tradition flourished. They have also created
astrological texts of their own]

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This essentially means that by the time of Garga many astro-

logical texts existed, probably closely related to Rishi names. The
Rishi kulas were like universities, were every enlightened new
master would be known by the name of the originator of the kula.
It is similar to the Sankaracharya tradition of today where every
new person coming in charge would be termed Sankaracharya.
Similar was the case with all Rishi kulas like, Garga, Vasishta,
Kousika, Atri, Chyevana, Agastya, Parasara etc. The head guru
was like the chancellor of the university, and his designation was
the name of the originator of the Kula. We should remember this
fact while learning the knowledge taught by Rishi Paramparas.
Otherwise we may confuse many individuals who held the same
designation as one and the same person. (For e.g. Parasara Kula
was another such tradition)

Garga wrote books on all the 3 branches of astrology, namely,

Sidhanta, Samhita and Hora. That means the 3 popular texts writ-
ten by Rishi Garga are – Garga Sidhanta, Garga Hora and Garga
Samhita. Many slokas from Garga hora and Garga Samhita is avail-
able but not anything from Garga Sidhanta. In Hridyapadha, Brihat
Samhita etc we could see many quotes form Garga Hora and
Garga Samhita. There are many more ancient texts that quote from
these age old texts by Garga Rishi. All the texts written by Garga
Rishi are in Sanskrit language. Garga Samhita is said to be avail-
able even today in some manuscript libraries. The language of this
text (Garga Samhita) is a mix of Prakrit and Sanskrit.

Astrology texts not only by Garga, but Gargi and Gargya are

also available. These names either indicate other acharyas of Garga
Kula, or the son of Garaga, and the son’s son of Garga. Many
texts which ascribe their authorship to Garga, Gargi and Gargya
are available (e.g. Garga Jataka) – but it seems that we can not be
sure about the authenticity of these texts.

Garga Rishi was also known as ‘Jainarshi’ (Jain Rishi), indi-

cating that he followed Jain religion. A sloka quoted in the text
‘Bharateeya Jyotish’ (by Nemichandra Sastri) supports it.

Vridha Garga

This is another famous scholar of Garga Kula. Two texts are

known by his name – Vridha Garga Sidhanta and Vridha Garga
Samhita. Of these Vridha Garga Sidhanta is available even today,
but only some slokas of Vridha Garga Samhita is available. Like
all the Rishis of Garga Kula he was also a reputed Jain Rishi.

Rishiputra

Rishiputra is the son of Garga Rishi. He too wrote texts on all

three branches of astrology, such as Sidhanta, Hora and Samhita.
He was well versed in Sanskrit and Prakrit. From Prakrit only
Sanskrit originated. Prakrit was the common mans use of San-
skrit, but later it became a separate language, and due to continu-
ous use it deviated very much from the organized, systematic, and
clearly grammatical use of Sanskrit. This deviation from Sanskrit
was evident even from the period of Rishiputra. Almost all the
teachings of Jain gurus are in the common mans language, i.e.
Prakrit. Rishiputra is also no exception to this, even though he
wrote some book in Sanskrit as well. Rishi putra was never known
as Garga which might mean that he deviated from the original
stream of astrological knowledge taught by Garga Rishi or it could
also be that he never held the position of head guru of Garga kula.

Mihira in Brihat Samhita quotes extensively form the Samhita

by Rishiputra. A text called ‘Madana Ratna’ mentions ‘Rishiputra
Samhita’, which proves the existence of Rishiputra Samhita.
Rishiputra Samhita is a text written in Sanskrit. Rishiputra is thought
to be the originator of the study of Omens (Nimitta). A text on
Nimitta Sastra (Ancient advice on Omens) in his name is also avail-
able. Brihat Samhita quotes Rishiputra extensively. The ancient
and famous Jain sidhantic texts on astrology Surya Prajchapti and

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Chandra Prajchapti are also thought to be the works of this great
astrologer. These texts are in Prakrit. (Prakrit language is consid-
ered divine by the followers of Jain religion, since most of the
teachings of Mahaveera and other gurus of this religion is in
Prakrit). There is another trend that should be kept in mind while
studying Jain school of astrology. Prakrit was the revered language
of Jain religion and the common man’s language at that time. So
the astrologers of Jain school of astrology almost invariably re-
sorted to Prakrit while writing texts. But the side effect of this is
that, almost all the texts written in Prakrit was later considered to
be part of Jain school of astrology, which is a wrong interpreta-
tion. (I too can not escape from this pit fall, while trying to locate
the teachers and texts of Jain school of astrology. Please keep it in
mind)

Jyotish Karnadak

This is an ancient text of Jain school of astrology. We don’t

know who wrote this book. It is in Prakrit. In this text, we encoun-
ter slokas which considers ‘Nakshatras like Swati and Aswini as
lagna of equinox’. Does it give any indication about the period of
this text? Learned one’s can think about it. This ancient Jain astro-
logical texts mentions Rishiputra as guru, and thus it is part of the
Jain school of astrology.

Anga vidya

It is ancient text about predictions related to the touching of

various body parts by the qurent. This is a text on omens (Nimitta).
It speaks elaborately about the body language of the qurent. It is a
very large text containing 60 chapters and is in Prakrit.

Kalakacharya

He is well known among the gurus of Jain school of astrology.

He was the son of King ‘Vayara singh’ who was the king of
‘Dharavas’ city. His mothers name was Surasundari and sister’s

name ‘Saraswti’. He was the student of Jain Muni ‘Gunakar’ who
wrote ‘Brihat Katha’. Kalakacharya was also known as ‘Kalaka
Suri’, meaning the knowledgeable person with the name ‘Kalaka’.
Kalkacharya is first guru of Jain school of astrology who mixed
this ancient knowledge with the systems of Yavana, and thus origi-
nated the system of astrology known as ‘Ramala vidya’ or ‘Ramala
Jyotish’. The Ramala system of astrology originated from the mix
of Pharsi (Parsi) and Indian system of astrology. (So the word
Yavana means Pharsi or Persian in this context). This also gives
some indications about the period of Kalakacharya. Kalakacharya
has written a Samhita text as well. [The text known as ‘Ramala
vidya’ written by ‘Bhojsagar Gani’ mentions the name of
Kalakacharya as the originator of this system] His period was be-
fore, Varaha Mihira. Mihira mentions ‘Kalakacharya Samhita’ in
Brihat Samhita.

Mahaveeracharya

This acharya lived after the period of Brahmagupta, the famous

astronomer. He wrote 2 texts with the names – Jyotish Patala and
Ganita Sarasamgrah. He was also the follower of Jain system. But
the texts are in Sanskrit. Both these texts deal with astronomy.
Karnataka, the southern state of India, seems to have developed
some strong relation with the Jain school of astrology in later years.
Sridharacharya who wrote the texts like Ganitasar, Jyothirjchana
Kalanidhi, Jatak Tilak etc and many more reputed later astrolo-
gers of this stream were the natives of Karnataka. Bhattavesari
(also known as Damanandi acharya) who wrote the text Aya jchana
tilak in Prakrit was a follower of Digambara Jain religion, and is
thought to be a native of Karnataka. In this text he mentions an
ancient acharya of astrology called ‘Sugreeva Rishi’ as the origi-
nator of Prasna system giving importance to 8 directions (Dwajadi
Yoni). He calls it ‘Aya’ and that is why the name ‘Aya Jchana
Tilak’ (the texts which tells about the use of Aya in prediction)..

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Other Jain astrologers

Durga dev who wrote astrological texts like Ardha Kand and

Rishta Samuchaya, Mallishena who wrote ‘Aya sadbhava’, Ballala
sena who wrote the Samhita text called ‘Adbhuta sagar’ etc are
the followers of Jain school of astrology. Actually this list is very
long and you can have a list of it from the text ‘Bharateeya Joytish’
by ‘Nemichandra Sastri’. The text ‘Adbhuta Sagar’ demands spe-
cial mention, because this text is a collection of slokas by great
ancient acharyas such as, Garga, Vridha Garga, Mihira, Parasara,
Devala, Vasanta raja, Kasyapa, Yevaneswara, Mayoora chitra,
Rishiputra, Brahma gupta, Maha balabhadra, Poulisa, Surya (Surya
sidhanta), Vishnu Chandra and the like. It contains more than 4000
slokas. Existence of texts like this also means that the whole astro-
logical knowledge taught by the Rishis is not yet totally lost, and
if someone is willing to selectively collect Rishi slokas from such
texts, and present it before all in a systematic manner, the original
stream of ancient Indian astrology can be restored. One thing I
should mention here is that, there were many astrologers who fol-
lowed the Jain religion. But it may not be necessary that all of
them were the followers of Jain school of astrology. This truth
also should be kept in mind while trying to study the astrological
system of thought taught by the Jain school of astrology. The an-
cient language Prakrit is a vast store house of ancient astrological
knowledge and ancient Rishi hora slokas. It is another treasure
house where too we should concentrate our search upon.

Ref: 1) Bharateeya Jyotish – by Nemichandra Sastri
2) Bharateeya Jyotisha Sastretihas – by Acharya Lokamani
Dahal

This article is very long by now itself and therefore I conclude.

Hope this might have stirred your interest in Jain school of astrol-
ogy, and would provide clues and guidance for further study.

Yavana School of Astrology

There is a controversy about the meaning of the word Yavana.

Modern historians almost always erroneously take ‘Yavana’ to
mean ‘Greek’. Of course Greeks where called Yavana by Indians
for a long time, and so it is not completely wrong to take ‘Yavana’
to mean ‘Greek’ if one is talking about the a limited historic pe-
riod, i.e. Period after the invasion of Alexander. But when we look
at the literature, we see that the word Yavana is used to indicate
Pharsi or Persian in several instances. The popular definition of
this word, supported by classics is that, any person who is not a
native of India and does follow our custom and tradition is called
Yavana. So the point to be kept in

mind is that-
• The ‘Yavana’ has some link outside India
• Their tradition and system is slightly different than ours.
• The heir (sons and daughters) and successors of a ‘Yavana’
(Guru-sishya paramapara) would be termed ‘Yavana’.

The 3rd point is often ignored by even the learned. It essen-

tially means that at times even people who were and born and
lived in India, and even followed the Indian custom and tradition
where termed ‘Yavana’ only because, they were the descendents
of Yavana. Before the arrival of Greeks it was Persian peoples
who were known by the word ‘Yavana’, and even before that?
Yes, at that time it could mean even people from ‘Afghanistan’,
‘China’, or ‘Egypt’, i.e. any where outside India or their descen-
dants or followers (students).

Yavaneswara

Someone in ancient past brought some new knowledge of as-

trology to India. It was even before the period of Parasara (1400
BC), and this great scholar gets mentioned by Parasara, Narada,
Kasyapa and many more. He must have been an astonishing store

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house of knowledge, and well versed in Sanskrit, even the Rishis
considered him as an Rishi.

His great knowledge, made Rishi Garga speak out-

Mlescha hi yavanasteshu samyak sastramidam stitam
Rishivattepi pujyante kim puna daiva vad dwija

Meaning, even though a person outside from, by native place

or tradition followed, the knowledge of astrology is well settled
and find comfort in ‘Yavana’ (Yavana Kula). Because of this they
are worshiped like Rishis. Then why not if a person who took
second birth by devoting himself to knowledge and is learning
astrology?

We should remember that Garga was the head guru (like chan-

cellor of a university) of the Garga kula. Many great learning cen-
ters like Vasishta Kula, Kousika kula, Atri Kula, Mareechi Kula,
Angira Kula, Bhrigu Kula, Chyvana Kula, Vyasa Kula etc ex-
isted at that period – and the knowledge preserved was so vast.
Garga know about this all, and was part of this great tradition.
Even then he felt astonished by the astrological knowledge pre-
served and propagated by another such learning center – Yavana
Kula. This is wonderful! We could see that later acharyas started
mentioning the name of Yavanewara, including him in the list of
18 great gurus of astrology. Narada, Kasyapa, Parasara – no body
failed to mention his name! How great an influence he and his
school of thought would have been to Indian astrology?!!

Yes, this ‘Yavaneswara’ is a great Rishi, vast treasure house of

knowledge, worshiped Surya, had some connections outside In-
dia, was well-versed in Sanskrit, was the head guru of Yavana
Kula, and lived before BC 1400. He very much appreciated the
astrological tradition and knowledge of India, adopted many con-
cepts from India streams and tried to modify them. This too made
the Indian scholars give special attention towards him. This is the
knowledge we have about his mountainous individuality – he

stands tall and unique even among the peaks!

Yavanewara Hora is the text known by his name. His succes-

sors (sishya parampara) like Sphujidwaja, Meena raja amply quotes
from this text. Later day scholars like Mihira too quotes him and
mentions the opinions by him. Yavanswara says that he got this
knowledge of astrology from Brahma (Prajapati), which indicates
that he was a follower of Indian tradition itself, but with some-
what slight difference.

Some problems surfacing

If even Garga felt astonished by this knowledge stream how

Mihira can not? But due to these mutual appreciation (between
Arsha and Yavana schools of astrology) and scholarly interaction
many problems surfaced. They are –

• Ancient Indian Rishi Kulas appreciated the knowledge of

Yavana school, but never mixed it with there own system.

• Even Garga was not an exception to this even though he

himself was somewhat outside the Arsha or Sanatana stream due
to the fact that he was a follower of Jain philosophy (originated by
Rishabha Deva). But we should also remember that at that time
Jain hadn’t become a separate religion, but was part of the Vedic
stream.

• Just contrary to this, Yavaneswara tried to lean all the Indian

knowledge as well, modified it applying logic, and taught them as
well in his guru kula. This is evident from the example of Nabhasa
yogas. Nabhasa Yogas are just mentioned in Arha (Sanatana) Rishi
horas like Skanda hora, Brihal prajaptyam etc, but Yavaneswara
took this concept and made the number of named Nabhasa Yogas
1800 by applying permutation combination!!!!! The concept of
Nabhasa yogas were not totally in line with the foundations of
ancient Indian astrology, that is why the Indian Rishis didn’t gave
much importance to them. Yavanewara never bothered about it,

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took this concept, and applied maths to it! The result was 1800
Nabhasa yogas, out of which hundreds of them were astronomi-
cal impossibilities!! Here we see the type of interaction and the
reason for respect or disrespect.

• In the Arsha system of Parasara started mixing the concepts

of Yavana, and many of his new concepts as well. Due to this he
was also not considered as a true follower of Arsha stream, and
was even called Yavana at times, even though he was not Yavana.
What ever that be, Parasara is also honored among the 18 great
gurus of Astrology. We should remember that, Yavana, Romaka,
Poulisa, Lomasa & Parasara schools may not be part of the true
(Arsha/Sanatana) stream of astrology. But there was a lot of give
and take, and they where also honored among the 18 like the Rishis
of Arsha stream – Brahma, Vasishta, Kousika, Atri, Manu,
Mareechi, Angira, Vyasa, Sounaka, Kasyapa, Chyevava, Garga,
Brihaspati etc. We should remember the other reputed scholars
like – Bhrigu (Sukra), Agastya, Suka, Soma, Skanda, Daksha,
Surya etc as well. May be this classification itself is not that cor-
rect, since every Rishi Kula may have their uniqueness in the sys-
tem of astrology taught and followed. [We shouldn’t forget the
fact that different teachers teach even the same subject differently,
and therefore slight differences are always a possibility]

• Unlike the ancient Rishis, Mihira also started mixing Arsha

School of astrology with thoughts and ideas borrowed from Yavana
School, even though he never introduced hundreds of new ideas
like Parasara. Even though Mihira was a great teacher this has
became a big cause for confusion in later years. Parasara was a
Rishi, Mihira a scholar and there is no comparison, but both of
them borrowed ideas from Yavana school and thus the original
school and system fell back to the back side of memory, and logic
and foundations an almost lost memory.

This is the brief history of astrology. A problem originated due

to the presence of Yavana school of astrology, but for sure not
caused by it, as much as the later great scholars like Parasara and
Mihira. If Parasara and Mihira the great teachers of Indian astrol-
ogy deserve better blame, then how can we blame Yavana school
of astrology and the great Yavaneswara who peaks high among
many?! This school of astrology was successful in preserving its
teachings and books while the Arsha school failed to do so!!
Shouldn’t we appreciate them, and learn from them? They adopted
even the Arsha (astrological) ideas as well and still preserves many
and now without their minor help we can not go back and re-
trieve our originals!!! Apart from this what a

great system it in itself is!! [This essay is becoming too long and
so I would just brief about the other gurus of this stream and
conclude]

Sphujidhwaja

He was an Indian king who was well versed in Sanskrit, Vedic

philosophy and astrology. But he was a follower of Yavana school
of astrology and considers Yavaneswara as guru. A great text with
the name Sphujidhwaja Hora is available – and it is very good in
understanding the contributions of Yavana school.

Meenaraja

He too was an Indian king, well versed in Sanskrit, and a fol-

lower of Yavana school of astrology. A great text with the name
Meenaraja Hora (Vridha Yavana Hora) is available. It too is a very
good text.

Maya

Many are confused about whether to call Maya ‘Yavana’ or

not. He is not the student of ‘Yavaneswara’ but ‘Surya’. As we
know ‘Surya Kula’ was another great teaching center for astrol-
ogy. Maya modified/wrote ‘Surya Sidhanta’, which later became
the backbone of Arsha school of astrology. So even if Maya is

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‘Yavana’, he is Yavana of a different mould and is not part of the
Yavana school of astrology which started from ‘Yavaneswara’.
He was a great architect as well. Surya Sidhanta, Maya Hora,
Maya Matam(Vastu) etc are some of the texts by him. He was true
acharya with mathematical par excellence, and may be only
Aryabhata I of later years have any comparison to him. Maya is
not part of this school of astrology taught by ‘Yavaneswara’.

Manindha

Manindha Hora is the text by him. Mihira mentions and quotes

form this text and mention the name of Manindha with respect.
Manidha Hora is not available today.

Srutakeerti

Srutakeerti was a hindu king, but he followed Yavana stream

of astrology. Srutakeerti Hora is the text by him. Mihira mentions
and quotes form this text and mention the name of Sruitakeerti
with respect. Srutakeerti Hora is not available today.

Other gurus

There might have been many other gurus in this school of

thought but the names of many are not popular may be due to the
all covering presence of Sphujidhwaja and Meenaraja. Later people
started calling Sphujidhwaja by the name ‘Yavana’and Meenaraja
by the name ‘Vridha Yavana’. Only a few scholars were good
enough to come out of this shade. One of them is Haraji.

Haraji

He is the author of Manasagari Jataka padhati. He is a Gujarat

Brahmin born of ‘Sandilya gotra’. But he too followed the Yavana
system of astrology. Therefore Manasagari Jataka padhati should
be considered as one of the last text in Yavana school of astrology.

The Yavana school of astrology is one of the well reputed and

respects schools of ancient Indian astrology, like the Arsha school

& Jain school of ancient Indian astrology. The now extinct predic-
tion schemes of Vedic school and Tantric school also needs men-
tion, from which everything seems to have originated. (Call them
Vedic and Non- Vedic or Nigama and Agama origin of everything
if you want).

In this article I had tried to give a brief idea about the Yavana

school of astrology and its books and masters, as far as I know.
History is not always simple – it always hides something far be-
neath hiding even the sources for retrieving them. I hope this ar-
ticle may help you in getting a glimpse of the almost forgotten
history of Yavana school of astrology.

Astrology in Kularanava Tantra

Kularnava Tantra is an Agama Grantha - meaning it is a text

written if the format of Siva’s advice to Parvati. As Osho points
out in his work “Vigyan Bhirava Tantra” -

“This is a different type of language. You must know some-

thing about it before we enter into it. All the tantra treatises are
dialogues between Shiva and Devi. Devi questions and Shiva an-
swers. All the tantra treatises start that way. Why? Why this
method? It is very significant. It is not a dialogue between a teacher
and a disciple, it is a dialogue between two lovers. And tantra
signifies through it a very meaningful thing: that the deeper teach-
ings cannot be given unless there is love between the two – the
disciple and the master. The disciple and master must become
deep lovers. Only then can the higher, the beyond, be expressed”

Usually the tantric texts are not going to teach you the details -

the philosophical and theoretical. It is more concerned with the
technique, the use and practice. If you are not in the path such
texts can usually mislead you. Before entering in to the study of
Agama (Tantric) texts the core should be understood; otherwise it
could mislead you. In Osho’s words -

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“It is concerned with method, with technique – not with prin-

ciples at all. The word ‘tantra’ means technique, the method, the
path. So it is not philosophical – note this. It is not concerned with
intellectual problems and inquiries. It is not concerned with the
‘why’ of things, it is concerned with ‘how’; not with what is truth,
but how the truth can be attained.”

The core concept in Kularnava Tantra is -

ªÉè®äú´É {ÉiÉxÉÆ pù´ªÉè& ÊºÉÊrùºiÉè®äú´É SÉÉäÊnùiÉÉ
¸ÉÒEòÉè±Énù¶ÉÇxÉä SÉÉÊ{É ¦Éè®ú´ÉäxÉ ¨É½þÉi¨ÉxÉÉ**

- EÖò±ÉÉhÉÇ´ÉiÉxjÉ

[Whatever things that cause the downfall of people moving in the
path of spirituality, the same things can become true tools in the
path of enlightenment as well. (They can teach you how to save
yourself from downfall, if you are a true seeker of the ultimate). It
is the subject dealt in detail by Bhairava (God Siva) in Kularnava
Tantra as well (similar to Bharava Tantra)]

EÖò±ÉÆ ¶ÉÊHòÊ®úÊiÉ |ÉÉäHÆò¨ÉEÖò±ÉÆ Ê¶É´É =SªÉiÉä
EÖò±Éä(+)EÖò±ÉºªÉ ºÉÆ¤ÉxvÉ& EòÉè±ÉÊ¨ÉiªÉÊ¦ÉvÉÒªÉiÉä**

- EÖò±ÉÉhÉÇ´ÉiÉxjÉ

[Kula means Sakti (Parvati = feminine = Mooladhara = Sex) and
Akula means Siva (Bhairava = masculine = Sahasrara = Super
consciousness). The one who attains the relation or oneness be-
tween Kula and Akula is termed ‘Kaula’ (Kularnava Tantra deals
with this subject)]

The Agama path (Kaula Path = Tantric Path) has got two

branches - Vama (Left) and Dakshina (Right). The text Kularnava
Tantra appreciates the Kaulachara (The Path of Kaula) and in that
itself the Dakshina Patha (Right Path; also known as Samayachara).
Actually Vamachara (Left path) is the original and pure Agama
path. The Dakshinachara (Right path) mixes the Vedic slokas into
it to an extend. Unlike the pure Vamachara it combines the Vedic

suktas as well and has an aura of Vedic ritualistic in it. You can
find many examples for the same in texts like Kularnava Tantra.
Possibly it is caused by the uninvited entering of Vedic priests into
the Agama patha. Vamamarga (Vama patha = Vamachara = Left
path) is the pure branch of Agama and is purely outside the Vedic
realm. The Agama path is purely outside the Nigama (=Vedic)
path. The Parasurama Kalpa sutra clearly states that -

ºÉ´ÉÇiÉxjÉÉhÉÉÆ ´Éänù´ÉÉÁi´É ¶ÉRÂóEòÉÊxÉ®úÉºÉ&

- {É®ú¶ÉÖ®úÉ¨É Eò±{ÉºÉÚjÉ

[Without any doubt clearly understand that, all Tantras (Agamas)
are outside the Vedic path]

Thus it is clear that the Agamas does not appreciate the vedic

path of Yagas, the caste differences etc. For the Tantric any human
being can attain the ultimate (=enlightenment) if he is a sincere
seeker. It states that all human beings are equal and that there is no
meaning in caste and creed differences. With clarity Gautameeya
Tantra states-

ºÉ´ÉÇ´É®úhÉÉÊvÉEòÉ®úÉ¶SÉ xÉÉ®úÒhÉÉÆ ªÉÉäMªÉ¨Éä´É SÉ

- MÉÉèiÉ¨ÉÒªÉ iÉxjÉÆ

[Everybody can practice Tantra, including women (No doubt re-
mains!)]

The true worship of Siva (=God) with a sincere heart is better

than 1000 yagas. Thus it is a great path of spirituality to be prac-
ticed and valued, one of the oldest and truly ancient indian contri-
bution to the path of spirituality.

As we all know astrology too is an Agama Sastra (Tantric dis-

cipline). About Tantra Osho states - “TANTRA means technique.
So this treatise is a scientific one. Science is not concerned with
why, science is concerned with how. That is the basic difference
between philosophy and science. Philosophy asks, ‘Why this ex-

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istence?’ Science asks, ‘How this existence?’ The moment you ask
the question, how?, method, technique, become important. Theo-
ries become meaningless; experience becomes the center”. In the
context of astrology also this statement is valid. We trust in astrol-
ogy not because of its thousand theories - but because of our ex-
perience; Our experience that it can reflect truth; Our experience
that the time, the rhythm of the universe can greatly influence us;
our experience that we are one with the world; our experience that
the universe reflect s itself even in the minute.

Even though not part of the main body of knowledge,

Kularnava Tantra deals with, it mentions and speaks about, astrol-
ogy here and there in bits and pieces - of course this is normal and
expected since Astrology too is nothing but an Agama Sastra; A
branch of study that has its foundations in Agama (Tantra). As we
know it is from the experience of oneness of human being with
the universe around him that the branch of astrology originated, as
evident from the fact that the Zodiac as we comprehend it is com-
posed of 21600 minute and the human day is composed of 21600
breaths. They rhythm is one and the same - inside and outside.

Kularnava Tantra mentions Astrology, as present and practiced

in ancient India, while dealing with the selection of Mantra that
are proper for a Sadhaka (one who practices Tantric worship). I
am not interested in explaining and elaborating those slokas to
clarify the various situations where the co-relating of alphabets
with Signs and Nakshatras dealt here in can be used. I am quoting
and describing the meaning of those slokas here in brief to show
that Nirayana astrology as we practice today is (and was) an inte-
gral part of Agama Sastra; and also that the subject is dealt with in
many Agama texts.

Selection of Mantra and Astrology

Chakras (Circles) such as Siddha Chakra, Rasi Chakra,

Nakshatra Chakra, Kulakula Chakra etc are used for the selection
of Mantra that will give good results for the Sadhaka (the one who
practices the path of Tantra). As stated earlier, in this article I am
not interested in explaining how to use the same for selection of
Mantra that is proper for practice for the individual. Here I am
only interested in quoting those slokas and giving their brief mean-
ing just to show that Kularnava Tantra and Tantric texts as a whole
considered Nirayana Astrology as an integral part of Agama Sastra.

Nakshatra Chakra and Alphabets

The following sloka describes how to correlate Nakshatra chakra

with the alphabets so that the same can be used for the selection of
proper Mantra.

|ÉÉ{É ±ÉÉä¦ÉÉ {É]Öõ |ÉÉÁÆ ¯ûpùºªÉÉÊpù¯û¯û& Eò®ú¨ÉÂ
±ÉÉäEò ±ÉÉä{É {É]Öõ& |ÉÉªÉ& JÉ±ÉÉäPÉÉä¦ÉäÊnùiÉÉ& Ê|ÉªÉä
´ÉhÉÉÇ& Gò¨ÉÉiÉÂ º´É®úÉxiÉÉè iÉÖ ®äú´ÉiªÉÆ¶ÉMÉiÉÉè iÉnùÉ**

- EÖò±ÉÉhÉÇ´ÉiÉxjÉ

[Starting from Aswini in order to write the following number of
alphabets in each Nakshatra (starting from the first alphabet in
Sanskrit). Pra = 2; Pa = 1; Lo = 3; Bha = 4; Pa = 1; Tu = 1; Pra =
2; Ya = 1; Ru = 2; Dra = 2; Ya = 1; Adri = 2; Ru = 2; Ru = 2; Ka
= 1; Ram = 2; Lo = 3; Ka = 1; Lo = 3; Pa = 1; Pa = 1; Tu = 1; Pra
= 2; Ya = 1; Kha = 2; Lo = 3; Gho = 4] We get the following table
as per this rule.

+ÉÊ·ÉÊxÉ

- + +É

¦É®úÊhÉ

- <

EÞòÊkÉEòÉ

- <Ç = >ð

®úÉäÊ½þÊhÉ

- @ñ @ñ ±ÉÞ ±ÉÞ

¨ÉÞMÉÊ¶É®úÉ

- B

+ÉpùÉÇ

- Bä

{ÉÖxÉ´ÉÇºÉÖ

- +Éä +Éè

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{ÉÖ¹ªÉ

- Eò

+É¶±Éä¹ÉÉ

- JÉ MÉ

¨ÉvÉÉ

- PÉ Ró

{ÉÚ´ÉÇ ¡òÉ±MÉÖÊxÉ - SÉ
=kÉ®ú ¡òÉ±MÉÖÊxÉ - Uô VÉ
½þºiÉ

- ZÉ \É

ÊSÉjÉÉ

- ]õ `ö

º´ÉÉÊiÉ

- b÷

Ê´É¶ÉÉJÉÉ

- fø hÉ

+xÉÖ®úÉvÉÉ

- iÉ lÉ nù

VªÉä¹`öÉ

- vÉ

¨ÉÚ±É

- xÉ {É ¡ò

{ÉÚ´ÉÉÇ¹ÉÉføÉ

- ¤É

=kÉ®úÉ¹ÉÉføÉ

- ¦É

¸É´ÉhÉ

- ¨É

vÉÊxÉ¹`öÉ

- ªÉ ®ú

¶ÉiÉÊ¦É¹ÉÉ

- ±É

{ÉÚ´ÉÇ ¦ÉÉpù{ÉnùÉ - ´É ¶É
=kÉ®ú ¦ÉÉp{ÉnùÉ - ¹É ºÉ ½þ (IÉ)
®äú´ÉÊiÉ

- ³ý IÉ +Æ +&

This completes the table with 51 alphabets. [Do Sanskrit al-

phabets have a Tantric origin? The number 51 is considered sa-
cred in Tantra due to several reasons. This question won’t be dealt
within this article, but provides clear scope for further study]

As per another available Tantric reference describing the same,

Ksha should be ascribed to Uttara Proashtapada and there for the
same is shown with in brackets in the above list. The relevant
sloka is given below-

iÉiÉ& IÉEòÉ®ú& ºÉÆVÉÉiÉ&....ºÉ& {ÉÖxÉ& ¹ÉºÉ½èþºÉÉvÉÈ {É®ú|ÉÉä¹`ö{ÉnÆù MÉiÉ&

[The letter Kha should be ascribed to Uttara Proshtapada] This

completes the list of all Sanskrit alphabets.

Kularnava Tantra further states that the following is the prime

mode of association of Nakshatras with the native’s life. As you
could see it is nothing but a description of Janmadi division start-
ing from birth star.

VÉx¨É ºÉ¨{ÉnÂù Ê´É{ÉiÉÂ IÉä¨É |ÉiªÉÊ®ú& ºÉÉvÉEòÉä ´ÉvÉ&
Ê¨ÉjÉÆ {É®ú¨ÉÊ¨ÉjÉ\SÉ VÉx¨ÉÉnùÒÊxÉ {ÉÖxÉ& {ÉÖxÉ&**

- EÖò±ÉÉhÉÇ´ÉiÉxjÉ

[Starting from Birth star the names of 9 Nakshatras are - 1. Janma
(Body), 2. Sampat (Wealth), 3.Vipat (Danger), 4. Kshema (Pros-
perity), 5. Pratyari (Enemy), 6. Sadhaka (Gain), 7. Vadha (Death),
8. Mitra (Friend), 9. Parma Mitra (Dearest Friend). These names
will repeat for other Nakshtras twice in order to complete the count
of 27 Nakshatras]

Thus it becomes clear that this is the prime mode of association

of Nakshatras with the native’s life while using Nakshatra Chakra
for prediction!

Rasi Chakra and Alphabets

The following sloka states how to correlate Rasi chakra with

the alphabets so that the same can be used for the selection of
proper Mantra.

¤ÉÉ±ÉÆ MÉÉè®Æú JÉÖ®Æú ¶ÉÉähÉÆ ¶É¨ÉÒ¶ÉÉä¦ÉäÊiÉ ®úÉÊ¶É¹ÉÖ
Gò¨ÉähÉ ¦ÉäÊnùiÉÉ ´ÉhÉÉÇ& EòxªÉÉªÉÉÆ ¶ÉÉnùªÉ& º¨ÉÞiÉÉ**

- EÖò±ÉÉhÉÇ´ÉiÉxjÉ

[Starting from Aries in order to write the following number of
alphabets in each sign (starting from the first alphabet in Sanskrit).
Ba = 4; Lam = 3; Gau = 3; Ram = 2; Khu = 2; So = 4; Nam = 5;
Sa = 4; Me = 4; So = 5; Bha = 4. The remaining alphabets starting
from ‘Sa’ should be written in Virgo]. We get the following table
as per this rule.

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¨Éä¹É

- + +É < <Ç

´ÉÞ¹É¦É

- = >ð @ñ

Ê¨ÉlÉÖxÉ

- @ñ ±ÉÞ ±ÉÞ

EòEÇò

- B Bä

ËºÉ½þ

- +Éä +Éè

EòxªÉÉ

- +Æ +& ¶É ¹É ºÉ ½þ (³ý)

iÉÖ±ÉÉ

- Eò JÉ MÉ vÉ Ró

´ÉÞÎ¶SÉEò

- SÉ Uô VÉ ZÉ \É

vÉxÉÖ

- ]õ `ö b÷ fø hÉ

¨ÉEò®ú

- iÉ lÉ nù vÉ xÉ

EÖÆò¦É

- {É ¡ò ¤É ¦É ¨É

¨ÉÒxÉ

- ªÉ ®ú ±É ´É (IÉ)

[Qn: The above sloka uses KTPY notation for numbers. When

did KTPY system originated? This question won’t be dealt within
this article, but provides clear scope for further study]

As per another available Tantric reference describing the same,

Ksha should be ascribed to Meena (Pisces) and there for the same
is shown with in brackets in the above list. The relevant sloka is
given below-

SÉiÉÖÌ¦ÉªÉÉÇÊnùÊ¦ÉºªÉÉvÉÈ ºªÉÉ±ÉÂ IÉEòÉ®úºiÉÖ ¨ÉÒxÉMÉ&

[The letter Kha should be ascribed to Meena (Pisces)] This too
completes the list with 51 alphabets.

Kularnava Tantra further states that the following is the prime

mode of association of Signs with the native’s life. As you could
see it is nothing but a description of houses starting from Lagna.

±ÉMxÉÉä vÉxÉÆ §ÉÉiÉÞ¤ÉxvÉÖ{ÉÖjÉ¶ÉjÉÖEò±ÉjÉEòÉ&
¨É®úhÉÆ vÉ¨ÉÇEò¨ÉÉÇªÉ ´ªÉªÉÉ pùÉnù¶É ®úÉ¶ÉªÉ&**

- EÖò±ÉÉhÉÇ´ÉiÉxjÉ

[The 12 signs are 1. Lagna (Body), 2.Dhana (Wealth), 3.Bhratru

(Co-born), 4. Bandhu (Relatives), 5.Putra (Children), 6.Satru (En-
emies), 7.Kalatra (Wife), 8.Maranam (Death), 9.Dharma (Righ-
teous path), 10.Karma (Job), 11.Aya (Income) and 12. Vyaya (Ex-
pense)]

Note that the above quote is clear proof also for the fact that

Signs itself should be considered as Houses. As per ancient Indian
astrology, the various house calculation techniques (such as Sripati
method, Placida’s division etc) does not have any meaning. The
signs itself should be considered as houses; with the only differ-
ence that the signs are always counted from Aries, where as houses
are counted from Lagna.

[Note that the study of astrology mentioned in the Tantric texts

gives us unique insights which we may miss even when dealing
with the standard texts of astrology, which deals with such things
in detail. This itself point to the Agama (Tantric) foundation of
nirayana astrology]

º´É®úÉ¶Éä¨ÉÇxjÉ®úÉ¶ªÉxiÉÆ MÉhÉxÉÒªÉÆ Ê´ÉSÉIÉhÉè&

+YÉÉiÉä ®úÉÊ¶ÉxÉIÉjÉä xÉÉ¨ÉÉtIÉ®ú®úÉÊ¶ÉiÉ&**

- EÖò±ÉÉhÉÇ´ÉiÉxjÉ

[Intelligent individual who practices the Tantric system should start
counting the Signs from his own Lagna, and the counting should
go up to the Mantra sign. If one does not know his Lagna the
counting should start from Sign indicated by his name (Namakshra
Rasi = Lagna indicated by the Name of the individual)]

Since this sloka comes after discussing alphabets associated

with both Nakshatras and Signs, the rule could be taken as com-
monly applicable to both Nakshatra Chakra and Rasi Chakra. This
rule may indicate two further possibilities -

* One should start the study of astrology by studying his own

horoscope! This is a unique advice not found anywhere else!

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

* Nakshatra Chakra and Rasi Chakra are both independent sys-

tems complete in themselves - Nakshatra Chakra uses Nakshatra
Lagna as starting point, and Rasi Chakra uses Lagna as starting
point! The system of using Nakshatra Chakra in this way is al-
most completely lost to us; But this is the system visible in Vedas,
Epics and Puranas. A dedicated individual might be able to recon-
struct this system from the available rudiments after a detailed study
of the same. This too provides a clear scope for further study. In
ancient texts the use of Nakshatra Lagna is clearly visible, as clearly
stated in texts like Sukra Neeti and Surya Pranjapti. The uses of
Nirayana Rasi Chakra (starting with Nirayana Mesha Sign) as an
independent system, is well popular as we all know and practice
today.

This article is just the continuation of my effort to shed some

light on the Astrology present in Tantric texts, which I have started
with an article about the astrological statements contained in
Dattatreya Maha Tantra. Such glimpses clearly indicate that As-
trology is an Agama Sastra and also that the Agama (Tantric) tra-
dition was well versed in astrology, and also that they always fol-
lowed the Nirayana system. Unlike Nigama tradition of Vedas,
which used Tropical Zodiac, combined with Fixed Nakshatra sys-
tem, Agama (Tantric) tradition used the Nirayana Zodiac with the
common starting point of Meshadi (starting point of Aries) and
Aswinyadi (starting point of Aswini Nakshatra) as the point of
reference; as the starting point of Zodiac as we know it today.

Note_1: Kaul ji (Avatar Krishnan Kaul) at times blindly argues

that “the Tantras contains no astrology” without ever even study-
ing them with an inquisitive perspective. As the name indicates
Kaul ji is a person born in Tantric tradition of Kashmir. But cur-
rently he is after Vedic Tropical zodiac and the restoration of Vedic
calendar based on his beliefs about the same. I think that as he
discards the fixed Nakshatra Chakra proposed by Vedas his be-

liefs do not tally with even the Vedic tradition. I hope that this
article may inspire him to look back into the Agama tradition to
which he himself belongs, and come up with positive or negative
responses (after a detailed study) which may further strengthen
our knowledge about the same.

Note_2: As I always used to say, it is rather than the subject

and slokas, the consciousness that looks into it and the new inner
light in which things can be viewed is more important in generat-
ing clarity of vision. Let the words “Know what is before you,
then the things hidden from you will become revealed to you” be
our motto in our search and reconstruction of near lost elegance of
ancient indian astrology.

Dettatreya Mahatantra and Tantric

Astrology

“The available text on Dattatreya Maha Tantra is a small

text“containing 15 chapters and 160 slokas. This text is also
known“as "Siromani", meaning "gem in the head'. The text is
structured as a“dialogue between lord Parameswara (lord Siva) &
Dattatreya Maharshi.“Kala Tantra (Astrology) and Kala Mantra
(Medicine) are the 2 subjects“dealt with in. These are 2 knowl-
edge streams the tantrics (tantric“disciples) learned with
attention.“Kala Mantra is the branch of Tantra that deals with the
use of“medicine related to the tantric worship for the secret pur-
pose of“Killing others, attracting others, making people enemy to
each other,“make people leave their native place, Magic, de-poi-
soning, re-“establishing sexual ability etc. Yes, it is a secret branch
of study“and you will encounter thousands of superstitions and
stupidities as“well in such texts, along with gem like knowledge
bits.“ Kala Tantra (Astrology) is the branch of Tantra that
deals“with the study of time for the purpose of knowing about the
past-“present-future, time of death etc. Of these two (Kala Tantra

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Sreenadh OG

and Kala“Mantra), Kala Mantra is the subject dealt with in the
available part“of Dattatreya Mahatantra - the description of how
to use medicine in“worship along with mantras for the purpose of
Shadkarma (Marana,“Mohana, Uchadana, Sthambhana,
Vidveshana, Akarshana) etc. But we can“also find some small
description about Kala Tantra (Astrology) as“well, here and there
in this text.“

[Use of medicine in worship seems to be a super-

stition. But“hundreds of medicinal plants are mentioned in such
slokas, which I“think should have served some secret purpose in
the hands of true“guru and sishya of Tantric culture. Tantra is a
secret discipline,“and so who could say what would have been
the real purpose and use of“these medicines mentioned - even
though in the text it is stated that“it is used for the worship like
Homa etc]“ Since Dattatreya Mahatantra speaks about Kala Man-
tra and Kala“Tantra, we could guess that only one part of this text
that deals“mainly with Kala Mantra is available to us and the other
part that“deals with Kala Tantra might have been lost, in the tur-
bulent flow of“time.“ Listen to the request of Maharshi Dattatreya
to lord Siva -“"Approaching lord Siva, the lord of all lords, the
divine, the well“wisher of all worlds, savior of devotees, whose
adobe is Kailasa,“humbly, with folded hands, Dattatreya asked:
Oh lord, for the benefit“of the devotees please give advice to us
about Kala Mantra"“ In the same style Dattatreya might have
learned Kala Tantra“(Astrology) as well from lord Siva
(Maheswara). That is why we could“find Kala Tantra (Astrol-
ogy) as well, here and there in this text.“ Only because Dattatreya
mentions astrology here and there in“this text, can be conclude
like this? No. It is not the lone reason“for this conclusion. As men-
tioned earlier, "Siromani" (gem in the“head) is another name for
this text. Which branch of study is praised“as "gem in the head"
by the saints? Listen to this sloka in Vedanga“Jyotisha-“ "Like the
crest of peacock, like the gem stone in the head“of a cobra, As-
trology is at the head of all Vedanga sastras (like a“gem)"“ Yes,

the praise "gem in the head" usually goes to Kala“Tantra - Astrol-
ogy, Astronomy and the related mathematics. Because of“this even
the other name "Siromani" of Dattatreya Mahatantra,“indicates
that Kala Tantra (Astrology) is one of the subject matter“of the
text. But that part of the text is lost, and is not available“anymore.“
There is one more point that proves this argument. Dattatreya“gives
a list of chapters that are present in Dattatreya Mahatantra at“the
beginning chapter of the text. Here 18 chapters are mentioned,“but
only the subjects mentioned in 9 chapters is available in the“printed
text. Chapters 1,9,12,13,14, 15,16,17,18 (Total 9 chapters)“seems
to be missing. This also proves that the available text of“Dattatreya
Mahatantra is an incomplete one.“

If we agree up to this the

question rises, "Is it Vedanga“Astrology that Dattatreya wanted to
learn from lord Siva?" No! As he“wanted to learn medicine (Kala
Mantra) that could be made use for“worships aimed at purpose
such as Shadkarma etc, he might have“requested to teach astrol-
ogy (Kala Tantra) that could be made use in“Shadkarma etc. Lis-
ten to his request to lord Siva-"In this world many types of talis-
mans, manta, tantric worships are present. Many such are described
in Agama, Purana, Veda and Damara, and in many other texts as
well. Please advice the knowledge of Kala Tantra that would help
to utilize all that knowledge (on Yentra, Mantra etc) in the right
method for fulfilling the intentions" This is what Dattatreya re-
quests. As said earlier knowledge about medicine (Kala Mantra)
and Astrology (Kala Tantra) that would be of help is Shadkarma
etc is the subject matter of Dattatreya Mahatantra. This knowl-
edge lies scattered in Agama, Purana, Veda, Damara etc. Dattatreya
is requesting lord Siva to collect all these knowledge and give
advice/teach him the same 'in the right/correct method'.“ Agamas
are Siva Tantric texts - old as Vedas. The word Purana here indi-
cates 18 Puranas and the Sub Puranas. The word Veda here indi-
cates the 4 Vedas and the allied literature called Brahmana,
Aaranyaka, Upanishad etc as well. They are also known as

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Sreenadh OG

Nigama. But for Tantric devotees the word Nigama indicates Devi
Tantra. So the statement 'Agamokta' should be taken as indicative
of both Siva Tantra (Agama) and Devi Tantra (Nigama) texts.
Another branch of Tantra is Vishnava Tantra. Damaras are also
texts on Devi Tantra. That is, the request of Dattatreya to lord Siva
is to collect and systematically present and teach him the vast
knowledge on Kala Tantra and Kala Mantra which is beneficial
for the purpose of Shadkarma etc, clarifying the right method.

This sloka indicates that Tantric astrology was in a corrupted

state at the time of Dattatreya, and even for this great Maharshi it
was very difficult to separate the right and wrong statements from
the pile. The sloka also indicates that even in that remote past Vedas
and Puranas borrowed the knowledge of astrology and medicine
from Tantrics and incorporated it in those texts! We can feel the
pain of the Rishi when he see that this pure ancient secret knowl-
edge is becoming lost knowledge for the Siva devotees. He wants
it to be the heritage of Siva Tantrics. Listen to these words - "This
great knowledge (on astrology and medicine) - which saves one
who devotes himself to this subject, secret, difficult to get even for
davas, first told by lord Siva, shines like a gem in the head all
secret knowledge branches - should be taught only to a person
who is the true devotee of the Guru. This knowledge should not
be imparted to persons who does not believe in acharyas, tradition
and the purity of knowledge. One should teach this pure knowl-
edge to an individual who is strong willed and is a devotee of lord
Siva alone. The statement, "Astrology is originated from lord Siva"
(Tavagre kathitahyesha) asks for special attention. Even in the
period of Prasnamarga (16th century) this truth was appreciated.
Even today traditional astrologers read horoscope, or cast prasna
after bowing to that lord of lords Maheswara (Siva). This is the
reason for the importance of Dakshinamoorti (lord Siva in the form
of Guru, God of knowledge) in Astrology. Lord Siva is the ulti-
mate Guru and originator of astrologic knowledge as per Tantric

tradition. Here I would like to mention a curious fact. If we con-
sider the concept about the originator of astrology as per different
schools of astrology, we will find that - Vedic School - lord Brahma
(Tropical/Sayana); Tantric School - lord Siva (Sidereal/Nirayana);
Arsha School - lord Skanda (Sidereal/Nirayana); Jain School -
lord Brahma (Sidereal/Nirayana). This is curious! This difference
in concept about the originator of astrology, probably indicates
that, these are all different schools of thought in astrology, which
probably originated and existed in the same era. Is it not so? Since
the basic concepts (Such as Rasi and Nakshatra) where the same,
they might have got intermixed in a later stage. It is also possible
that, all these basic concepts such as Rasi and Nakshatra was origi-
nally borrowed from some other civilization which existed before
all these cultures, such as the Sindhu-Saraswati civilization. Only
an in-depth study and new evidences could prove whether any
amount of truth is present in this guess or not. In this essay I started
by discussing the astrological content in the available slokas of
Dattatreya Mahatantra - and so let us go back to that. Most of the
slokas after this discuss how medicines could be utilized for
Shadkarma (Kala Mantra) etc. Lord Siva tells Dattatreya -“Now I
will speak about Kala Mantra which is beneficial for the upliftment
of th individual. This secret knowledge (on medicine) which is
beneficial even in this kali yuga, I will teach you, putting aside the
knowledge of astrology. Because - (For the benefit with medi-
cine) it is not essential to consider Tithi, Nakshatra, Vreta, Day,
Pooja, Japa, Homa etc. Even the determination of an auspicious
muhoorta is not essential. Merely applying the medicine that suits
well for the well being of mind and body serves the purpose. By
the use of it the disease gets cured. (Medicines are invaluable, and
their effect mysterious. Because of this I will explain to you, how
to use these medicines in Shadkarma worships). With this advice
lord Siva starts to speak about Kala Mantra (Medicine). Since those
slokas are not related to astrology, I am not discussing them here.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

If anyone is interested bye and read the printed text of Dattatreya
Mahatantra to know more about that. But the last chapter of the
available printed text (chapter 15) deals with Kala Tantra (Astrol-
ogy). The determination of the time of death is the subject dis-
cussed. Siva said: “Oh, Maha yogi, Dattatreya Mahamune, for the
benefit of human beings I will tell to you about death time deter-
mination. Listen -

“Dwadesa dala chakrastham Mrityukalam cha veekshitam

Chaitradi masa sankhayani likhyante dwadese dale

Meshadi rasaya sthapya suryadi likhyate grahaH

Janma riksha janma rasim veekshante mrityukarake

Surya vedhe manastapam budha soukhyam pravartate

Yatrayam teertha jeeve cha chandre stri sukha sambadaH

Bhrigu vedhe rajya labhaH mase mase vicharayete“

(Dattatreya Mahatantra)

[From the Rasichakra with 12 petals, we can have an idea bout

the time of death. For that first write the numbers of months start-
ing from the month of Chaitra in each petal. In each of the petal
place signs starting from Aries. Now, as per current planetary po-
sition write down the names of Grahas such as Sun, Moon etc in
the Rasi chakra. If the Mrityu Karaka Graha (Saturn?) aspects
(Drishti) the Lagna (Lagna star?) or Moon sign then it is death
time. If Vedha is present, then for sun - sadness, for Mercury -
happiness, for Jupiter - pilgrimage, for Moon - happiness from
sexual acts with women, for Venus - gain of land results. This type
of prediction can be done every month. Some interprets that the
Sripati's system of Gochara-Vedha is mentioned here (?!). They
also argue that if Nakshatra Vedha and Rasi Vedha is present at the
same time then for sure it is time for Kala Mrityu (Ultimate/Sure
chance of death) (?!). But this sloka was a real problem to me and

I just got confused. Why? I will explain.

(1) Mention of months starting from Chitra

Why it is said that after drawing the Rasi chakra we should

write down the numbers corresponding to the months starting from
Chaitra in each square of the Rasi chakra? Did he mean to say that
- Chaitra = Mesha (Aries); Visakha = Vrishabha (Taurus) etc? If
so does it mean that the starting point of Aries should be calcu-
lated, taking Chitra star as a reference? That is, as if the point 180
deg away from Chitra star is the starting point of Aries or the like?

(2) Mrityu Karaka Graha

Is Saturn mentioned with the word Mrityu Karaka? If so, the

wordings "Janma riksha janma rasim veekshante sanaischare",
directly mentioning Saturn would have been enough. Then why
the author chose to omit directly mentioning Saturn and instead
used the word Mritru Karaka (Significator of death)? If not only
Saturn but also other planets should be considered, then what other
house lords and planets we should consider?

(3) Riksha - Nakshatra or sign

The word Riksha has got 2 meanings - Nakshatra and sign.

With the word Janma Riksha Dattatreya Maharshi is mentioning
Lagna Nakshatra, Lagna sign, Moon Nakshatra or Moon sign? If
we think that here the word Riksha represents both Nakshatra and
Sign, then is it that we should consider both Nakshatra Vedha and
Rasi Vedha for death time determination? How to calculate
Nakshatra Vedha and Rasi Vedha in planetary context?

(4) Vedha and the related prediction

Here if Vedha is present for beneficial planets, then it is said

that results also would be beneficial!! This is contradictory to the
Vedha concept of Sripati. As per Tantric astrology how many types
of Vedha is present? How to calculate Nakshatra Vedha, Rasi

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Vedha and Graha Vedha in the planetary context? What are the
rules to be observed while predicting with this type Vedha con-
cept?

(5) Transit or Gochara

This Gochara-Vedha system of prediction can be used for pre-

diction every month (Mase mase vicharayet) says Dattatreya. Did
he meant to say that Transit should be considered for the determi-
nation of death time? If so why he avoided mentioning the transit
prediction for Mars, Saturn, Rahu and Ketu?

(6) Vedha and Tantric Astrology

Probably Sripati who lived in 10th century AD, is the

person“who introduced the concept of Vedha in astrology. But
here we encounter a similar concept in Dattatreya Mahatantra as
well! What should we observe from it? Should we think that
Dattatreya Tantra originated after Sripati of 10th century AD? Or
should we think that Sripati borrowed the concept of Vedha from
Tantric astrology especially from Dattatreya Tantra?

No. I don't have answers to such doubts. If we want to find

answers to the above or similar questions, an in-depth study of the
astrology mentioned in Tantric texts (Tantric Astrology) is a must.
For simplifying the study of ancient astrology, we can classify
them into several categories:-

(i) Astrology in Sindhu-Sarasvati period (Sindhu-Sarasvati-

Astrology)

(ii) Astrology mentioned Vedas and allied literature (Vedic As-

trology)

(iii) Astrology mentioned Epics (Epic Astrology)

(iv) Astrology mentioned in Puranas (Puranic Astrology)

(v) Astrology mentioned in Tantric texts (Tantric Astrology) -

It is the biggest treasure, thousands of unexplored texts (and a
whole secret tradition) waiting for us! [Chandra Hari is specially
interested in Tantric Astrology and the Sidhantic astronomy]

(vi) Astrology of Arsha school which is scattered in various

ancient astrological texts. This is a well accepted stream in Indian
astrology starting with Skanda Hora, Brihal Prajapatyam, Vasishta
Hora, Kousika Hora etc. The acharyas in this school are great
Rishis like Skanda, Daksha, Vasishta, Kousika, Sounaka etc, and
the authentic Sidhantic text 'Surya Sidhanta'. [I am specially inter-
ested in this stream of thought]

(vii) Astrology of Jain school which is scattered in various •“an-

cient astrological texts. This is a well accepted stream in Indian
astrology starting with Garga Hora, Surya Prajchapti etc. The
acharyas in this school are Garga, Rishputra etc. (Jain Astrology)
[Yes, of course there are other streams of thought as well like Yavana
and Parasara. But books on that them is not yet lost completely,
and that is why I am not including them here on the above list]
There is not even a single authentic text available that tries to ex-
plore the depths of any of the categories mentioned above! There
is a vast area available for research! They are requesting to us,
"please, please, come forward and reveal the knowledge we pre-
served for you..." All this ancient knowledge on astrology are still
behind the dark curtain of half forgotten, unexplored literary his-
tory. This vast knowledge is praying to us,
"Tamasoma“Jyotirgamaya...". Yes, there is a large amount of work
pending, and is seeking our immediate attention. All these knowl-
edge is meditating there inside the dark cave and is ready to shower
their secrets before the true seekers of knowledge. Those who are
truly inquisitive can start their search from here. Let us begin our
search for the hidden treasures of astrological knowledge. Enjoy!
It is child's play- and the vast treasure house waiting for us, to be
explored! Let us begin search and present the valuables we find,

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

before the all, for the benefit of posterity! And Enjoy the fun of
learning!

Swastika and Astrology

Swastika was famous in Sindhu-Sarasvati Tradition. It is a fa-

mous Tantric Symbol used for various kinds of worships. Does it
have some relationship with astrology? Can it clarify to us any-
thing about the tradition of Mohanjadaro-Harappan civilization
and the kind of astrology they followed? The answer is: Yes.

Before proceeding to this study, let us understand what Swas-

tika is - as you know, it is a symbol. Symbol of what? That we will
see. Two sets of Swastika representations are given below. The
first is considered male and the second female.

Male

Female

(Closkwise)

(Anti-clockwise)

This is a symbol that was and is famous throughout the world

from the ancient past. Tibetans believed that the devils liked the
female Swastika. In Japan and China both the male and female
swastikas were considered auspicious. North American people too
considered both of them as auspicious! In Scandinavia, Arabia
and many other places this symbol was well known. Now a days
Swastika is not only used by the Agama (Tantric) tradition but
also by the Nigama (Vedic) tradition and many other religions and
cults; It is popular in India and outside; even though the original
home of the symbol is known to everybody as India.

Hitler made the male swastika notoriously known - and many

say that he selected it by mistake; instead of the currently popular
female swastika selecting the transposed one. May be they don’t
know about the history of Swastika and its Agama tradition. In
truth as per the ancient Agama (Tantric) tradition there are two
type of Swastika - symbolically termed male and female. Both the
swastikas were used for worship based on the nature of worship.
But Hitler selected the one symbolizing Male (representing good
deeds?) and made it famous as a bad symbol. Due to this or not I
don’t know, today’s Hindus seems to have a preference for the
female swastika; may be to escape from the bad name Hitler caused
to the male swastika. :) But even now in Agama tradition the Male
swastika is used for the worship for good deeds (worship for spiri-
tual uplift or for the benefit of all) and the Female swastika is espe-
cially selected for bad deeds (worship for selfish achievements).

The original shape of Swastika is shown in Fig.1 and Fig. 2. It

is the shape of swastika famous in India from the ancient past and
is part of the Agama (Tantric) tradition. For tantric worship when
the swastika chakra is drawn different colors (usually with 4 col-
ors - White, Yellow, Red, Black) would be used to color the differ
areas within the swastika chakra (circle). It is cute to not that even
though drawn as square shape, Swastika drawn for Tantric wor-

Fig. 1

Fig. 2

Fig. 3

Fig. 4

Fig. 5

Fig. 6

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Sreenadh OG

ship is known as Chakra (Wheel = Circle!). Yes, as the word indi-
cates, it is actually a circle or wheel represented in square shape
similar to the zodiac circle which even though a square we usually
represent as a square for convenience of drawing. Actually
it is nothing but the Zodiac itself! How can we say so? What is the
proof? The answer is - Do you ever noticed the Agama (Tantric)
directions given to draw swastika? If not, here it is. For Male swas-
tika -

+xiÉ¶SÉiÉÖ¹{ÉiÉÊ´É®úÉÊVÉiÉ®úÉÊ¶ÉSÉGäò ¨Éä¹ÉÉÊnùEòÊjÉiÉªÉEòÉÊxÉ {ÉnùÉÊxÉ
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´Éè·ÉÉxÉ®ú|É¨ÉÖJÉiÉÉälÉ {ÉnùÉÊxÉ ¨ÉvªÉä SÉÉ{ÉÚ®úªÉärù´É³ý{ÉÒiÉ®úVÉ& Gò¨ÉähÉ**

[In the infinite zodiac starting from Mesha (Aries) 3 padas (signs)
each, cover, each area represented in swastika chakra. Gods such
as ‘Vaiswanara’ (=The universal god) etc sits in the middle of
Swastika Chakra. After drawing the Chakra fill it with colors such
as White, Yellow, Red and Black in order]

For female swastika this description would be as ‘Meenadika’

meaning ‘Pisces onwards’ in anti-clockwise direction.

The 4 quarters of Swastika indicates the 4 directions; as male-

female combination it is the representative of Siva-Sakti itself; as
the zodiac it represents the universe; it indicates the oneness of the
universal god with the universe; the oneness of the universe and
the human efforts to grasp that oneness with fragmented classifi-
cations. In the practical plane of astrology - It represents the Zo-
diac, it represents the Year.

Thus it becomes clear that Swastika is a symbol of Agama

(Tantric) tradition, well-known, well understood, well described.
Yes, it was the tradition with a glorious past; with a glorious con-
tinuity from the Mohangadaro-Harappan civilization! The
Harappan people practiced Yoga (remember the Moolabandhasa
posture of the Yogic figures), Tantra (remember the Siva symbols
of Harappa and the worship of Sakti, the mother goddess). Yes,

the ancient Sindhu-Sarasvati civilization followed the Agama tra-
dition; which once spanned throughout the world; It is the same
Asura/Agama tradition - which created the Nirayana astrology;
feeling the rhythmic oneness of the universe within themselves!
The original name of Harappa is Meluhha. Even though the
Kalibengan Vedic people who lived on the Indian side of Sarasvati
started calling them Mlechhas (‘Meluhas’ = Meluhans = People of
Meluha), initially with equal respect and later with contempt for
not following the Vedic (=Brahmanic) path; the Agama tradition
was spread throughout India; Siva and Sakti and the Tantric sym-
bol of Zodiac never lost its relevance; and it was the path followed
by the true seekers of the ultimate; and is in use still today. Be
proud to be the followers of such a tradition - and be proud that
we are the students of a great branch of Agama Sastra that is
Nirayana Astrology. Don’t you wonder - The Vedic tradition gave
more value to the Tropical Year and months and the fixed frame
of reference provided by Nakshatra divisions; but still the Agama
tradition of Niryana astrology which consider the fixed from work
of Meshadi (starting from Aries) signs survived and is the most
popular system in India even today. Yes, the same is the case with
the culture and gods of India - the Nigama (Vedic) tradition is an
almost forgotten past; but the Agama tradition is the reality in cur-
rent practice throughout India! If you don’t believe look at the
gods - Siva, Sakti (Devi, Chadika, Kali, Durga), Naga (Snake
worship; Kundalini Pooja) etc; and also at the popularity of
Nirayana Zodiacal astrology. Do you find the Vedic gods Indra,
Mitra, Varuna any where? Even after the epics and puranas how
many temples for later day Vishnava cult gods of Brahmins such
as Rama and Krishna can you find in India? Alas! Even the Vedic
gods had to resort to the temple worship of later day Agama tradi-
tion to preserve their existence! You could easily see that the Vedic
culture got submerged here in India by the original Agama tradi-
tion! Only the trace remains in the form of Vedic literature - but
yes it is much valuable; since the Agama tradition never succeeded
to that extend in preserving the scriptures.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Note 1: I think now you know the answer to the question, “What

Swastika symbolize?”. Yes, it is a holistic symbol with utmost rel-
evance.

Note 2: The Vedic tradition borrowed much from the earlier

Agama tradition; proofs are many for the same in Vedas. The cur-
rent Archeological evidences too point to the same direction.

About the system of Black Magic

“We the children of cosmic divine destroy the incarnation of

sin ‘Niriti’ (the god of death) and thus destroy the evilness and
diseases that eat us up every day, every moment, by following the
consciousness. Thus we destroy the evilness in us and remove the
darkness that covers over understanding. Oh! God give us the
power to do so!”

- Atharva Veda

Let it be the malicious path or the good path, to study mantravada

(A deviant path of Tatra, which aims at fulfillment of intentions) a
guru (teacher) is necessary. Why? Atharvada says that- ‘Death,
Water and Moon are my teachers. Rice, wheat and all other food
materials I am getting due to the compassion of the teacher. Ev-
erything and every event in the world are my teachers’ Ashtanga
hridaya (A book on Ayurveda, which speaks about medicine and
healing techniques, written by saint Charaka) also speaks in the
same line- ‘For an intelligent individual, in his every act, the world
itself is the teacher. Because of this in worldly matters after under-
standing the ways methods and nature of nature and living beings
one should follow the same’. These messages may give us the
feeling that a separate guru is not necessary to learn even subjects
like Mantravada. Ultimately, ‘Siva, the god which is present in
and with which the whole universe is made up of, is the first guru
and he himself lightens himself in everybody as consciousness –
thus says the knowledgeable ones’ (Quote from Suta samhita) The

ultimate or the only real possible guru is within ourselves – which
is nothing but consciousness. The teachers can only show the way,
actual teaching and learning happens from within – we ourselves
are the real gurus for ourselves. This being the real situation, we
may feel that the stress on having another individual as guru to
teach Mantravada (or any other similar subject) is something over
stated. But it is not so. Kularnava Tantra tells us that- ‘Siva (or the
enlightened consciousness), the ultimate guru is divine. It may not
be possible for common people to see or decipher it – they always
live in confusion, and darkness encompasses their consciousness
always. Due to this the students of subjects like Tantric worships
should take someone who is truly spiritual (who wish and act for
the well being of the universe and himself, by following his own
nature) as guru, and follow his teachings (till he himself lightens
up, and becomes a guru who could see his own path or true nature
– i.e. ‘Dharma’). [By the way ‘Dharma’, ‘Tao’ all mean almost
the same and could be translated as ‘the path’; But even this defi-
nition does not clarify full depth of the word ‘Dharma’. An ex-
ample may clarify further. ‘Burning is the true dharma of Fire’. Or
in other words ‘Dharma’ could also be translated as ‘true nature’
(of something)] Thus it becomes clear that to study ‘Mantravada’
in the right way, a teacher is a must. This stays true for both Dur-
Mantravada (Malicious Mantravada or ‘Black Magic’ and ‘Good
Mantravada’ or ‘White Magic’). If not we will end up having an
erroneous understanding of this subject – as truly visible from the
words ‘Black Magic’, which itself can cause confusion regarding
the depth and nature of this subject itself.

The Fundamental constituents

Having said that, I think now we have the minimum ground

necessary to embark on this subject. But before going into this
study, we should have at least a minimum understanding of the
constants and of this subject – i.e. Dur Mantravada. It should be
clearly noted that I am speaking about Dur-Mantravada (Black

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Magic) which is a deviation happened in the path of Tantra and
not about Tantra itself. The fundamental constituents differ a lot in
both. [If you want to know more about ‘Tantra’ read the book
‘Bhirava Tantra’ by Osho] Here I am speaking about the constitu-
ents of the system of Black Magic and not about Tantra. ‘Tanta’
means ‘Technique’ and it is more about attaining enlightenment
by the union of opposites – Man and Women, Siva and Sakti.
Dur-Mantravada (Black Magic) is more concerned with various
beliefs, and techniques to fulfill intentions, anchoring on those
beliefs. Black Magic is more or less based on the following be-
liefs-

1) The belief in the power of secret hymns.
2) The belief in the principles of similarity and transition
3) The belief in Ayurveda system of medicine
4) The belief in astrology
5) The belief in para-normal and para-psychic powers (of

ours and non-human)

6) The belief in the words of our ancestors (the belief in

traditional beliefs)

7) The belief in ceremonial act or worship techniques used
8) The belief in the theory of Karma (Karma sidhanta): Eg.

What you do, the result of that you are sure to get, in this
life or the other.

9) The belief in re-birth.
10) The belief in multiple gods
11) The belief in the ability of dreams to foretell future
12) The belief in time

a. The knowledge of Time and its nature (Time is the

ultimate counter part of the universe, providing the
extra dimension)

b. Knowledge of the effects of time (Calendar and

Muturta systems)

c. The belief that we can defy time and thus death

(through meditation and breath control)

d. The worship of the destroyer of time (Kalakala –

‘Siva’ who can cause the death of time itself)

13) The ultimate state (enlightenment)

a. Duality (Siva - Sakti) = Dvaita
b. Single God (There are several systems which

consider Tripura sundari or Akhora as this single
god) = Eka Daiva

c. Unity (The realization that the creator, creation and

the rules are one and the same) = Advaita

Except the last one, all the others are beliefs – but the last one
is rather a realization than a belief. If somebody gross from the
preliminaries of ‘Black Magic’ (ceremonial worships for
intension fulfillment) to considering this as a path for
enlightenment, then he is in the path of ‘Tantra’ rather than
‘Black Magic’.

we should try to elaborate and understand these beliefs in more

deapth. The aim of that effort sould be to understand a method to
differentiate the pearls and waste material and literature that is
present in the system of ‘Black Magic’.

Once the above steps is covered, we should look into the clas-

sification (Shad Karma = Marana, Mohana, Uchadana etc) and
functional constituents (Mantramsaka = Mantra deeksha, Snana,
Dyana, Pranayama etc), and technical constituents (Mantra recita-
tion, Homa, Use of flowers, gems and garlands, prasada dana, use
of medicines and chemicals etc)

Only such an elaboration can give us the ground to have a

minimum understanding about the system of ‘Black Magic’. I hope
that, I have succeeded in providing the outline of the point under
discussion, and the area it covers.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Tajik Astrology

‘Tajiki’ is the language that present in Tajikistan and Uzbekistan

in previous USSR. This language comes under the Indo-Iranian
language family, which is a branch of Indo-European language
family. Languages like Persian, Kurdish, Baloochi, Dardik, Ar-
menian etc are also part of Indo-Iranian language family in which
Tajiki is also present.

The primordial form of Persian language is the one used in

Persia and Armenia in Arcadian ruling period. The books of
Zaratushtra (BC. 1500) are written in such old Persian known as
Sent Avaste. The middle age pertain is known by the name Pahlavi.
The script of this language is also different. Later when the Arabs
conquered Iran, the Arabic language greatly influenced Persia and
the modern Persian language (AD 9

century) originated.

That means, much knowledge transfer happened via the path:

Tajikistan

→ Armenia → Iran → India. Or in other words via the

language path: Old Tajiki

→ Old Armenian → Sent Avaste (Old

Persian)

→ Pahlavi (Middle age Persian) → Persian (Modern Per-

sian)

→ Arabic → Indian Languages.

One of the knowledge branches, which got transferred through

this path, is a particular form of astrology. It is the ancient astrol-
ogy prevalent in Tajikistan, Armenia and Uzbekistan which reached
through Iran (Through Persian and Arabic) that later became popu-
lar as ‘Tajik Astrology’. It is astonishing to note that the system
still preserved its old roots of origin even after this much transfer
and transformations. Thus ‘Tajik Astrology’ means ‘the system of
astrology originated in Tajikistan’.

It was with Mohammed Ghazni who entered India in 10

cen-

tury, that this system of astrology reached Kashmir, and then later
with the spreading of Arabs in India, spread throughout North
India. In India the meaning of the word ‘Tajik’ transferred to refer

to Arabs. Remember the quote –

+¶Éä¹É ±ÉÉäEò ºÉxiÉÉ{É Eò±ÉÉ{Énù& iÉÉÊVÉEòÉxÉ±É&

[The attack of the Arabs caused much sadness and loss of radi-
ance to the whole world] Note that in this quote the word ‘Tajik’ is
used to refer to the Arabs.

In Arabic Taj means ‘crown’ – thus ‘Tajik’ system could mean

‘the crown among the knowledge branches’. Remember the San-
skrit verse that praises astrology as the crust (or crown) of pea-
cock. The quote reads as follows –

ªÉlÉÉ Ê¶ÉJÉÉ ¨ÉªÉÚ®úÉhÉÉÆ xÉÉMÉÉxÉÉÆ ¨ÉhÉªÉÉä ªÉlÉÉ
iÉuùiÉÂ ´ÉänùÉÆMÉ ¶ÉÉºjÉÉhÉÉÆ VªÉÉäÊiÉ¹ÉÆ ¨ÉÚvÉÇÊxÉ ÎºlÉiÉÆ**

- ´Éän ÉÆMÉVªÉÉäÊiÉ¹ÉÆ

[Like the crest of peacock, like the gem stone in the head of cobra,
astrology is the crown of the vedic knowledge branches]

Thus it is clear that both Ancient Vedic Indians (Suras or Devas)

and the Ancient non-vedic Asura empire (which ruled Iran, Arme-
nia, Uzbekistan and Tajikistan) which worshiped Ahur Mazda
(Asura medha = Asura wisdom) in the period of ancient Zoroas-
trian religion (BC 1500) considered astrology as the crown among
the knowledge branches. It is one of the rudimentary branches of
this ancient non-vedic astrology that was popular in Tajikistan,
which is available to us now in the name ‘Tajik Astrology’.

In AD 1544 an indian scholar with the name Neelakandha trans-

lated this system of astrology from Arabic to Sanskrit. This
Neelakandha is the son of an astrologer named Ananta (Ananta
Daivajna) and is the grand son of the famous astrologer Rama
(Rama Daivajna) who wrote the text ‘Muhurta Chinatamani’. The
son of Neelakandha named Govinda, later wrote a famous com-
mentary called ‘Peeyoosha dhara’ for Muhurta Chintamani and a
commentary known as ‘Rasala’ for Neelakandha’s text on Tajik
system of astrology. The text written by Neelakandha on Tajik

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system of astrology is well known today as – ‘Tajik Neelakandhi’.
At the time of Neelakandha Kashmir was known as Vidarbha.
Note that this ancient kingdom Vidarbha was very popular from
Upanishad and Epic period onwards.

There seems to have lived one scholar who wrote some well

appreciated text on this branch of astrology in Sanskrit prior to
Neelakandha known as Samara Simha. Samara Simhas text on
Mundane astrology must be available even now in some manu-
script libraries.

The book Tajik Neelakandhi is composed of 3 parts – knows

as Tantra texts. They are –

1. Samjna Tantra (Naming system or the basic knowledge)

2. Varsha Tantra (Mundane Astrology or Varsha phala or Pre-

dictions connected with year beginning)

3. Prasma Tantra (Horary Astrology)

Just as this system preserved its old roots of origin in its name

as ‘Tajiki’ (pointing to ‘Tajikistan’) the use of the word ‘Tanta’ to
denote the branches is also cute to note. In ancient times all the
vedic knowledge branches were known as Nigama, and all the
non-vedic knowledge branches were known as ‘Agama’ or
‘Tantra’. Thus the naming of the various knowledge branches in
Tajik system of astrology also points to its ancient Tantric origin.
The old tradition rooted in Asura wisdom.

As noted above – during the continuous transfer from Tajikistan

to Iran via Armenia and from their through the Arabs to India,
even though some part of the inherent knowledge got preserved,
the naming conventions used and words used changed and modi-
fied elaborately. Many words, especially those used to denote vari-
ous yogas, used in current Tajik system of astrology, such as the
following seems to denote that the origin or acceptance of words
from Arabic than from its original source or origin.

1. Ikkabali (lucky)

2. Indu vara (destruction or loss)

3. Itthasala (mutual aspect)

4. Eesarapha (separation)

5. Naks

6. Yamaya

7. Manavoo

8. Kabbul (acceptance)

9. Jauri Kabbul

10. Khallasar (Empty)

11. Radrim (waste)

12. Duphali kuddhe (normal)

13. Duddhodha divir (self support)

14. Tambir (benefic)

15. Kuddh (Powerful)

16. Duraph (weak)

Actually many of the yogas mentioned in this system are popu-

lar in ancient Indian astrology from age old period itself. As an
example, I will take the first of these 16 yogas, named Ikkabali

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and elaborate.

The yoga named Ikkabali is formed when all the planets are –

1. In Kendras

2. In Panaphara

3. In Apoklima

[There is an argument regarding whether the words ‘Kendara’,
‘Panaphara’, ‘Apoklima’ etc are of Greek origin or not. This I
won’t touch here, because it is another big controversial subject in
itself]

Tajik Neelakandhi is tells us that “If all the planets are in Kendra,

Panaphara or Apoklima the yoga named Ikkabali is formed and
the native would be very lucky”. This is a general statement. The
ancient Indian astrology, deal with these 3 conditions seperatly
and gives them seprate names and provides some unique details.
Let us see what are the named given by the sages for these yogas
considering these 3 conditions seperatly.

As per indian astrology

The word kendra refers to square, i.e. 1-4-7-10 houses. If all

planets (both benefics and malefics) are in Kedra it is known as
‘Kamala Yoga’. Brihat Jataka provides the following quote -

Eò¨É±ÉxiÉÖ Ê´ÉÊ¨É¸ÉºÉÆÎºlÉiÉè´ÉÉÇ{ÉÒ iÉtÊnù Eäòxpù¤ÉÉÁiÉ&

- ¤ÉÞ½þiVÉÉiÉEÆ

[If all planets (both benefics and malefics) are in Kendra (1-4-7-
10) then it is known as Kamala Yoga. If they are in signs other
than Kendra (i.e. Panaphara and Apoklima) it is known as Vapi
Yoga] From this it is clear that -

* If all planets are in Kendra (1-4-7-10), it is Kamala Yoga.

* If all planets are in Panaphara (2-5-8-11) it is Vapi Yoga.

* If all planets are in Apokilma (3-6-9-12), then too it is Vapi

Yoga

Kamala yoga is also known as ‘Padma Yoga’. What are the

results to be predicted for these yoagas? Brihat Jataka provides
the following results -

Ê´ÉJªÉÉiÉEòÒiªÉÇÊ¨ÉiÉºÉÉèJªÉMÉÖhÉ¶SÉ {ÉnÂù¨Éä
´ÉÉ{ªÉÉÆ iÉxÉÖÎºlÉ®úºÉÖJÉÒ ÊxÉÊvÉEÞòzÉ nùÉiÉÉ**

- ¤ÉÞ½þiVÉÉiÉEÆ

[If Kamala yoga (Padma Yoga) is present, the native would be,
famous (very popular), he will lead a happiest life with a multi-
tude of virtuous qualities. If Vapi yoga is present, the native would
be, healthy (having a body without diseases, enjoying all kinds of
bodily pleasures), and wealthy. But he won’t donate anything to
others (means he won’t help others much with his wealth or prop-
erty)]

It is clear that the combination is mentioned in Brihat Jataka,

but how can we be sure that these combinations are mentioned by
the great sages who lived before Varaha Mihira? Even though
Mihira tells us that he had created his text only by abbreviating or
brewing the essence of ancient Rihi Horas, is there any proof avail-
able to argue that the same is or might have been dealt with in
those ancient Rishi horas as well? Yes there is! Kausika hora pro-
vides the results for Kamala yoga as follows -

+ÊiÉJªÉÉiÉªÉ¶ÉÉ& {Éi¨Éä ºÉnùÉ SÉÉÊ¨ÉiÉºÉÉèJªÉ¦ÉÉEÂò
+nù§ÉMÉÖhÉºÉx{ÉzÉ& {ÉÖ¯û¹ÉÉä ÊxÉÊvÉEÞòi¦É´Éä±É**

- E ÉèÊ¶ÉE ½þÉä® É (¾þt{ÉlÉÉ)

[If the native is born in Padma yoga (Kamala yoga), he would be
very famous, and would always enjoy happiness and wealth. He
will have a wealth of virtues and will have tremendous amount of
wealth as deposit]

This quote amply proves that such yogas were dealt within

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Rishi horas in much detail. It is clear that Mihira collected and
discussed these yogas based on Rishi horas only.

Actually there is a big collection of dealt with in ancient indian

astrology with the name Nabhasa Yogas. Nabhasa yogas are
subcategorized in to branches, such as -

1. Asraya yogas

2. Mala yogas

3. Sankhya yogas

The yogas such as Kamala and Vapi comes under the Asraya

yoga sub category, because these combinations results due to the
Asraya (deposition) of Planets in houses with the names as Kendra,
Panaphara and Apoklima.

[The detailed discussion of all possible Naphasa yogas is another
big subject and therefore I am not going into it, and the
categroization, sub categoration, and the various yogas involved]

Hope this article much have helped the readers in -

* gaining insight about the origin and development of Tajik

system of astrology and

* understanding the both Tajik system and ancient indian as-

trology sprung from the same root source of Asura wisdom, which
spanned many countries in some ancient past.

If this article inspires you to look in this unique branch of as-

trology in a revised new perspective, and also if such an efforts
brings out new insights about the correlation between various cul-
tures and ancient wisdom promoted by them, I would be happy.

Part -II

Sign and House are the same

We may think that Sign are House are different, because there

are so many methods - such as one put forward by Sreepathi (10th
century), Krishnamoorthi, 30 Degree equal division etc. Now what
was the opinion of ancient Rishis on this subject? Have they
considered Sign and House differently - except from the fact that
Signs starts from Aris and Houses starts from the Ascendant? Let
us go through some of the available refferences.

Parasara

If you use Jagannatha hora program to calculate houses, you

already know of many methods for calculating houses the first
option is, ‘Each Rasi is a house (Parasari /True Vedic)’. Which
itself shows that PVR and Rath has done sufficient study on the
subject and came to the conclusion that Parasara considered ‘Each
Sign as a House’. I take it as sufficient proof and do not want to
discuss the slokas put forward by Parasara in detail. Let us see
what are the opinions of others.

Varahamihira (6th Century)

Varahamihira says that - ‘Rasi kshethra griharksha bhani

bhavanam chaikardha samprethyaye’. Which means - the words
Rasi, Kshethra, Griha, Riksha, Bham and Bhavanam are used in
the same meaning through out the text Varahahora. (Note the fact
that the words Rasi and Griha are used in the same meaning). Ok.
For that what? I will explain. In the 15th sloka of the first chapter
he states that-

‘Horadayasthanu kudumba sahotdha bandhu-

puthrari pathni maranani subhaspadaya

ribhakhyamithyupachanyari karma labha-

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duschithka samgjitha “grihani” na nithyameke’

Which means that - the Houses (Grihani) starting from ascendant

have the names Thanu (Body -Ascendant), Kudumba (Own house
- 2nd house), Sahotdha (Brothers - 3rd house), Bandhu (Relatives
- 4th house), Puthra (Son - 5th house), Ari (Enemy - 6th house),
Pathni (Wife - 7th house), Marana (Death - 8th house), Subha
(Good things - 9th house), Aspada (Job - 10th house), Aya
(Earnings - 11th house), Ribha (Expenditure - 12th house).

Everybody will accept the fact that houses are mentioned here.

I am attracting your attention to the word, which was used to
describe these houses - it is ‘Griha’. In earlier statement
Varahamihira has already said that the words Griha and Rasi and
used in the same name throughout his text. Is it not a convincing
evidence for the fact that Varahamihira considered Sign (Rasi) and
house as the same? If you are not convinced note the next sloka.

‘Kalya swa vikrama griha prethibha kshethani

chithodha randhra guru mana bhava vyeyani

legnachathurdha nidhane chathurasra samjche

dunam cha sapthama “griham” desamarkshamajcha’

Which means (only the relevant portion) - the houses (Griham)

starting from the ascendant have the names Kalya (Fame -
Ascendant), Swa (Assets - 2nd house), Vikrama (Courage - 3rd
house), Griha (House were you are born - 4th house), Prethibha
(Intelligence - 5th house), Kshethani (Wounds - 6th house),
Chithodha (Ego - 7th house), Randhra (8th house), Guru (Teacher
- 9th house), Mana (Proudness - 10th house), Bhava (Next birth -
11th house), Vyeya (Expenditure - 12th house).

Here also note the fact that the word Griha is used - which

explicitly means Sign and House at the same time, because the
words Sign and House means the same thing, with the only

difference that Signs are counted from Aris while the Houses are
counted from Ascendant.

Therefore it becomes clear that even at the period of 6th century

AD, Signs and Houses are considered the same. It was people
like Sreepathi (10th century) who made all the confusion by
interpreting Sign and House as two different entities, and by
providing new techniques of the calculation of Houses. (And just
look - in what a mess we are!! There are 5 or more methods for
calculating house!! In which we should depend on?! I don’t want
to go into the detail)

Even after all this happened there were learned scholars who

never let away the correct system - and if you are not convinced
read Krishneeyam and Saravali.

Krishneeyam

Krishneeyam is written by one krishnacharya who probably

lived in the 13th Century AD. A well-known and fascinating
commentary for this classic text is chathura-sundari, written by
Vishnu (the son of madhavacharya who has written madhaveeya).

While commenting on the 9th sloka of Krishneeyam, he says,

“adha moorthyadishu dvadesa rasishu dwadesha bhavanaha”.
Which means, ‘Starting from the ascendant the twelve signs are
also known as twelve houses’. This is so clear and explicit a
statement, that no true learner of astrology can deny the fact that,
Vishnu considered Signs and Houses as the same thing. This also
points to the fact that, Krishnacharya and Madhavacharya also
considered Signs and Houses as the same thing.

Conclusion

If all these ancient acharyas (Rishis, Parasara, Varahamihira,

Krishnacharya, Madhavacharya, Kalyanavarama etc) considered
Sign and House as the same thing, who are we to say that they are

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different. Therefore any true learner of Vedic astrology, should
accept and follow the path shown by these acharyas, and consider
Sign and House as the same thing. (Probably Sreepathi had started
all this trouble)

Divisions Such as Trimsamsa

Before some days somebody has asked the question “Why

Trimsamsa lords are for 5-6-7-8 degrees while the name suggest
that, one Trimsamsa should be equal to 1/30 th of a sign (i.e. 1
Degree)”. Let me try to answer this question.

Initially there were 2 systems in astrology for deriving predic-

tions based on divisions.

1) That gives importance to Rasi vargas, especially to 12 Rasi

vargas (Dwadesa Rasi varga)

2) That gives importance to the lords of Rasis (signs) [This

system was later came to be known as shadvarga, saptha varga
etc]

Let us study these 2 systems in detail.

1) Dwadesa Rasi varga

There should be a systematic method for the mixing of the char-

acteristics of signs (Rasis) without which minute analysis is im-
possible. Thus came about the Dwadesa rasi varga system.
“Sphugidhvaja Hora” (An old classic on astrology of AD 250)
states that -

®úÉ¶ÉÉè iÉÖ ªÉÉä uùÉnù¶É ¦ÉÉ´É ºÉÆºlÉÉ
º´Éè º´Éè ¡ò±Éè ºÉÆEÖò±ÉªÉÎxiÉ ®úÉË¶É**

Which means - signs have 12 vargas. The characteristics of

each division (varga) of sign differ due to the inter-mixing of the
qualities and characteristics of other signs.

Now what is the systematic method for deriving Rasi vargas?

While describing hora (2 fold division of rasi) “Parasara hora”

states that -

{ÉÊ®ú´ÉÞÊkÉ uùªÉÆ iÉä¹ÉÉÆ ¨Éä¹ÉÉnäù Gò¨É¶ÉÉä ¦É´ÉäiÉÂ**

Which means - the hora division circles the zodiac 2 times,

starting from the sign Aris.

Putting it mathematically, we get -

Hora = Sputa x 2

i.e. if we multiply the longitude (planetary longitude or the

nirayana longitude of any degree) by 2 we get the hora sputa.
Thus first half of Aris would have the characteristics of Aris itself,
while the second half will have the characteristics of both Aris and
Taurus. For Taurus, the first half of it will have the characteristics
of Taurus and Gemini, and the second will have the characteris-
tics of Taurus and Cancer. It goes on like this.

This system is true for all Rasi vargas. For example, while dis-

cussing Drekkana, Parasara states that -

{ÉÊ®ú´ÉÞÊkÉ jÉªÉÆ iÉä¹ÉÉÆ ¨Éä¹ÉÉnäù Gò¨É¶ÉÉä ¦É´ÉäiÉÂ**

Which mathematically means -

Drekkana sputa = sputa x 3

Thus from Aris: - the first Drekkana will have the characteris-

tics of Aris, while the second is a mixture of Aris and Taurus, and
the third Drekkana will have the mixed characteristics of Aris and
Gemini. For Taurus: - The first Drekkana will have the mixed
characteristics of Taurus and Cancer, the second of Taurus and
Leo, and the third of Taurus and Virgo. It goes on like this.

Now is it a generalized system, which could be used for all

Rasi vargas? Yes, it is!! Because in Saravali (another classic text
of astrology), we could see the statement -

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

±ÉMxÉÉnùÒxÉÉÆ Ê±É{iÉÉ YÉäªÉÉ º´É MÉÞ½þÉÊnù ´ÉMÉÇ ºÉÆMÉÖÊhÉiÉÉ
+¹]õÉnù¶É¶ÉiÉ¦ÉHòÉ ±É¤vÉÉ ºªÉÉnùÒÎ{ºÉiÉÉä ´ÉMÉÇ&**

Which means - If you multiply the sputa of the Ascendant and

the other planets with the varga number and then divide it with
1800 you can find out, in which sign the varga sputa will occur.
Thus for -

4th varga (Chathurdhamsa) = sputa x 4

5th varga (Panchamamsa) = sputa x 5

6th varga (Shadamsa) = sputa x 6

7th varga (Sapthamsa) = sputa x 7

8th varga (Ashtamsa) = sputa x 8

9th varga (Navamsa) = sputa x 9

10th varga (Desamsa) = sputa x 10

11th varga (Ekadesamsa) = sputa x 11

12th varga (Dwadesamsa) = sputa x 12

There is only 12 Signs, and as you can intermix only these 12

Signs the important Rasi vargas are Dwadesa rasi vargas.

But of course you can also mathematically derive other rasi

vargas such as,

Trimsamsa = sputa x 30

Shodasamsa = sputa x 60 etc

If you are deriving the Dwadesa rasi vargas or the higher mul-

tiples, the lords of signs and the lords of these divisions are the
same. If you are not sure, see Krishneeyam -

EÖòVÉ ¦ÉÞMÉÖ ¶ÉÊ¶É ®ú´ÉªÉÉä ¤ÉÖvÉ ¦ÉÞMÉÖ ¦ÉÉè¨ÉÉÎRÂóMÉ®úÉä +EÇò{ÉÖjÉÉ¶SÉ
¨ÉxnùÉä MÉÖ¯ûÊ®úiªÉvÉ<{ÉÉ ®úÉ¶ÉÒxÉÉ¨ÉÆ¨ÉÆ¶ÉEòÉxÉÉÆ SÉ**

Which means - the palents Mars, Venus, Mercury, Moon, Sun,

Mercury, Venus, Mars, Jupitor, Satern, Satern, Jupitor are the lords
of Signs and Vargas, starting from Aries in order.

Is it not a clear statement to prove that all the vargas should be

counted from Aris and that the lords of vargas are the lords of
signs itself?

But you should also remember that, if a clear method for math-

ematically asserting the exactness of birth time is not present, there
is no point in using higher rasi vargas. Because if there is an error
of 4 minutes in birth time Trimsamsa will change, and if there is an
error of 2 minutes Shodasamsa will change. (Remember also the
controversy - What exactly is the birth-time? How to rectify it
mathematically if there is an error of say, more than 10 minutes?)

Understand clearly that while considering the divisions of signs,

Parasara, Kalyanavarma, Krishnacharya, Sphugidhvaja etc all
emphesis the point that, for mixing the charecteristics of signs, the
only method to be followed is Rasi vargas. The genral formula
would be -

Varga = sputa x multiple

If we follow this system, not only we can get a clear under-

standing about the load of varga, but also the method for predection
while using such multiples. This statement is especially true for
Dwadesa rasi vargas.

So much about the first system of Divisions. Now let us dis-

cuss the other system of divisions - namely Shadvarga system.

2) Shadvargadhipa system

Rather than giving importance to mixing of the characteristics

of signs, this system gives importance to the lords of the signs.

The names used are - Kshethra, Hora, Drekkana, Navamsa,

Dwadesamsa, Trimsamsa.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

May be it is this use of same names as used in Dwadesa rasi

vargas later caused all the confusion. The interpolation of new
slokas (and dropping of some old slokas) both in Parasara hora
and Saravali should have added to the trouble. Both this texts as
we get today are not in their purest form (There are many evi-
dences to reach this conclusion - which are not relevant here).
What ever be the connected reasons let us discuss this system.

Kshethradhipa: Lord of the sign

Horadhipa: Lord of the 2-fold division. (For odd sign - for 1st

half it is sun and for the 2nd half it is moon. For even sign - for 1st
half it is moon and for the 2nd half it is sun.)

Drekkanadhipa: Lord of the 3-fold division (For chara sign -

lords of 1-5-9 signs in order. For sthira sign - lords of 5-9-1 signs
in order. For ubhaya sign - lords of 9-1-5 signs in order)

Navamsadhipa: Lord of the 9-fold division (Navamsa lords of

Dwadesa varga)

Dwadesamsadhipa: Lord of 12-fold division. (Dwadesamsa is

counted from the sign of the sputa in which the sputa is posited)

Trimsamsadhipa: Lords of some sets of degrees.[For odd sign -

5 Deg (Mars), 5 Deg (Saturn), 8 Deg (Jupiter), 7 Deg (Mercury),
5 Deg (Venus). For even sign - 5 Deg (Venus), 7 Deg (Mercury),
8 Deg (Jupiter), 5 Deg (Saturn), 5 Deg (Mars)]

This Shadvargadhipa system, which gives importance to the

lords of these divisions, rather than to the signs (Rasis), helps us in
asserting the good/bad effects of the planets. How to predict using
this system is well depicted in texts like Varaha hora.

Why the name Trimsamsa?

Now let us come back to the question ‘why the name Trimsamsa

means 1/30th (i.e. 1 degree) of a sign while lords are counted for
different sets of degrees?’

The reason for this might be that the older of the two systems is

the Rasi varga system (especially Dwadesa rasi varga system),
and the names used in it were latter adopted to the Shadvargadhipa
system.

Note the fact that in the Shadvargadhipa system, Horadhipa

and Trimsamsadhipa does not even use the rasi lords. Even for the
other vargas in this system the rasi lords might have been selected,
just for the sake of convenience. For example see the fact that if
you multiply Drekkana sputa with 3 it does not fall in to the cor-
rect rasi, the lord of which you can select as the Drekkanadhipa.
The same is true for Dwadesamsadhipa. Only in the case of
Kshethradhipa and Navamsadhipa, the lords of Rasi varga and
Shadvarga coincide. This system, which uses vargadhipa for pre-
diction, does not even provide a method to derive the lords of
higher varga divisions. It becomes clear that out of the 2 systems,
it is the most unsystematic one. Therefore better go back to the
clear Dwadesa rasi varga system and try to make use of it in the
predictions and derivation of higher rasi vargas.

Another question that comes to mind is that why the meaning 1

Deg is dropped and the meaning (at least) 5 Deg is taken for
Trimsamsa division? The only reason I could point to is that - by
the time Shadvargadhipa system became popular the clear method
for fixing the birth time should have been lost, and to minimize the
error possibility instead of 1 Deg division 5 Deg (at least) divi-
sions are taken. (So that allowable error in birth time leaps from 4
minutes to 20 minutes).

If there is other possible explanations for the question on

Trimsamsa put forward by the curious learners such as “Why
Trimsamsa lords are for 5-6-7-8 degrees while the name suggest
that, one Trimsamsa should be equal to 1/30 th of a sign (i.e. 1
Degree)”, please let me know.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Year Length

There is a wide spread confusion among astrologers about the

year length to be followed in calculating Dasa, especially Vimsottari
dasa that is most widely in use. None seem to be sure about the
opinion of the ancient sages on the same. This article is an effort to
bring some clarity on this issue.

Year Lengths

Several type of year lengths were in use from far ancient past.

A list of some of them is given below.

Savana Year = 360 days [This seems to be the average of Lu-

nar and luni-solar year. i.e. (354+366)/2 = 360 days] Many civili-
zations seems to accept 360 days as year length including Vedic
Indian and Maya civilizations. There could be other logic as well
behind this year length.

Normal solar Year (Soura Year) = 365.2425 days [The time

taken by sun to reach the degree from where it started]

Solar longitude based Year = 360 degree

Nakshatra Year = 27 x 12 = 324 days

Lunar Year = 29.5 x 12 = 354 days

Luni-Solar Year = 366 days [The time taken by moon to con-

junct with sun again after a complete cycle]

Jupiter year = 361 days [The average time taken by Jupiter to

cover a sign. Jupiter takes 12 Years to cover the whole zodiac]

Year to be selected for Dasa Calculation

The primary observations show that even the authentic texts

are of different openion on the Year length to be selected. Let us
look through the available references to have a better picture. While
discussing Pinda Dasa Bhagavan Gargi says-

+ÉªÉÖqùÉÇªÉ Ê´É¦ÉÉMÉ¶SÉ |ÉÉªÉÎ¶SÉkÉÊGòªÉÉ iÉlÉÉ
ºÉÉ´ÉxÉäxÉè´É EòkÉÇ´ªÉ& ºÉjÉÉhÉÉ¨É{ªÉÖ{ÉÉºÉxÉÆ**

- MÉÉÌMÉ

[For longevity calculation (Dasa), repentance (Prayaschitta),
Fireworship (Yaga/Homa, Satra) etc should be done as per Sayana
Year] Following the same, Bhattolpala says-

B´ÉÆ {ÉÖ¯û¹ÉºªÉ VÉx¨ÉºÉ¨ÉªÉä ºÉÉ´ÉxÉ¨É½þMÉÇhÉÆ
EÞòi´ÉÉkÉº¨ÉÉÊkÉÊlÉxÉIÉjÉSUäônÆù iÉÉ±EòÉÊ±ÉEÆò EÞòi´ÉÉ iÉlÉÉ nù¶ÉÉxiÉqÇù¶ÉÉ&
EòÉªÉÉÇ& iÉiÉ& +ÉMÉÉÊ¨Énù¶ÉÉ¡ò±ÉÆ ´ÉHò´ªÉÆ**

- ¦É]Âõ]õÉä±É{É±ÉÂ

[After calculating Day, Nakshatra, Tithi etc, based on Savana Year
system the Maha Dasa, Antar Dasa, Paryantar Dasa etc should be
calculated]

It is clear that both Gargi and Bhattolpala advice the use of

Savana Year (360 days) for the calculation of Dasa. There is a
saying-

¨ÉÖxÉÒxÉÉÆ ´ÉSÉxÉÆ ºÉiªÉÆ ¨ÉxiÉ´ªÉÆ IÉä¨É¨É{ºÉÖÊ¦É&

- VÉÉiÉEòÉ¦É®úhÉÆ

[Those who would like to have well being should accept the words
of sages (and follow the same)]

Astrology is an Agama Sastra (Ancient Tantirc advice). The

advices of sages are of maximum importance in it. If we accept
this, it becomes clear that for Dasa calculations we should use the
360 day year length.

But there could be an opposing argument. Gargi and Bhattolpala

speaks about using Savana Year of 360 days, while discussing
Pinda Dasa. How can we be sure that the same is the case with
Vimsottari Dasa? But this argument will not stand, because even
though Gargi and Bhattolpala does not discuss Vimsottari Dasa,
they never discards it as well. Bhattolpala was well aware of

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Parasara system. He refers to to Parasara with respect in the com-
mentary on Brihat Jataka. This indicates that he was well aware of
Vimsottari Desa system as well. More over the same issue of year
length is applicable to Kalachakra Dasa as well. Apart from Savana
year neither Gargi nor Bhattolpala suggests no year lengths for
Dasa calculation. Thus it becomes clear that as per their opinion,
for all Dasa systems the year length of 360 days should be used.

If this is not enough, Dumdi Raja in Jatakabharana tells us-

=HòÉÊxÉ ºÉÆ´ÉiºÉ®ú{ÉÚ´ÉÇEòÉhÉÉÆ ¡ò±ÉÉÊxÉ iÉ±ÉÂ |ÉÉÎ{iÉÊ®úÊiÉ |ÉEò±{ªÉÉ
ºÉÉÆ´ÉiºÉ®Æú ºÉÉ´ÉxÉ´É¹ÉÇ{ÉºªÉ {ÉÉEäòªÉxÉiÉÖÇ|É¦É´ÉÆ JÉ®úÉÆ¶ÉÉä&**

- VÉÉiÉEòÉ¦É®úhÉÆ

[Whatever results I have predicted earlier for Prabhavadi Year etc
will become applicable in the Dasa of Savana year lord and the
Ritu results and Ayana results in the dasa of Sun]

Here also the reference to Savana Year for calculating Dasa

indicate that Dumdi Raja also accepted the Savana year of length
360 days for calculating Dasa.

Thus it becomes clear that if we follow the ancient astrological

advice, as per the direction of sages, then we should use ONLY
Savana year length of 360 days for Dasa calculation! Thus my
advice is that-

If you are following the True Ayanamsa derived as per the

ancient Surya Sidhanta (provided to us by Chandrahari) then
you should use the Savana year length of 360 days for calculat-
ing the Vimsottari Dasa.

[True Ayanamsa of Chandrahari is approximately 46

than Chitra paksha Ayanamsa]

But this is not the end of the story - there is one more valid and

authentic opinion regarding the year length to be used. Sage
Mantresvara in Phaladeepika says-

®úÊ´Éº¡Öò]õºiÉVVÉxÉxÉä ªÉnùÉºÉÒkÉlÉÉÊ´ÉvÉSSÉä±É |ÉÊiÉ´É¹ÉÇ¨ÉEÇò&
+É´ÉÞkÉªÉººÉÎxiÉ nù¶ÉÉ¤nùEòÉxÉÉÆ ¦ÉÉMÉGò¨ÉÉkÉÊqù´ÉºÉÉ& |ÉEò±{ªÉÉ&

- ¡ò±ÉnùÒÊ{ÉEò

[Based on the longitude of the Sun at the time of birth, when the
sun reaches the same degree in the next year, a year should be
considered as completed. Based on this the Year, Month and Days
of Maha Dasa, Antar Dasa and Paryantar Dasa should be calcu-
lated]

It is clear that sage Mantresvara is referring to the use of Nor-

mal solar year (Soura Year) of 365.2425 days! How this happened?
Is it that sage Mantresvara is discarding the opinion of earlier sages?
No. There is a specific reason for this advice. By the time of Sage
Mantresvara the theoretical foundation of ancient Surya sidhanta
was lost and people started considering the point opposite Chitra
star as the starting point of Aries, or in other words ‘Chitra paksha
Ayanamsa’ came into existence! This must have necessitated the
use of 365.2425 day year length for the results to match with pre-
diction. Thus my advice is that-

If you are following the Chitrapaksha Ayanamsa then you

should use the Solar year length of 365.2425 days for calculat-
ing the Vimsottari Dasa.

The cute thing is that both of these systems in most occasions

will give the same Dasa, Antar Dasa and Paryantar Dasa for most
of the events.

I am just presenting my understanding about the Year lengths

in use and their acceptability based on ancient texts. The learned
may correct me, and provide their inputs on this regard.

Origin of the word Jyotisha

The word Jyotisha does not seems to be appropriate com-

pared to the original word that is used to denote astrology - the

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

words used is “Kala Tantra” and “Kala vidhana sastra”, meaning
“subject that deals with time” or the “science of time”. Now com-
ing to the word Jyotisha the better word used by our ancestors is
“JyothiHsastra”, which is a combined name for Astrology, As-
tronomy and the related Mathematics. If we divide the word, it
would be as follows:

JothiHsastra = Jyotis+Sastra (and NOT jyoti+sastra).

“Jyotis” indicates the light emitting bodies, or the light reflect-

ing bodies as seen from earth. Thus is indicates both stars and
planets. “Sastra” means “Ancient advice” (Sasyate ithi sastra).
There fore in essence “JyotiHsastra” means “Ancient advice about
stars and planets” or if you want to use the word science then say
“Science that deals with stars and planets”.

My friend Vinita ji says: “Jyotisha” mean Jyoti + Isha = light

of god.

That meaning is entirely new to me, and never heard any one

mentioning such a meaning. If we consider the word “Jotisha”
and if we want to divide it, yes, of course we can say it is
“Joti+Isha”. But what is that “Isha”?!! In sanskrit “Eesa” or “Esana”
is god, god Siva, who is the lord of North-West direction. But
what is “Isha”?! How can we say that it means “God”? So I don’t
agree to such defenitions.

If we consider the subject matter of astrology, we will recog-

nize that it deals with destiny, the rhythm of solar system, and
movements of planets and mathematical points, though all of which
TIME runs as a connecting thread. It is better scientific, when
known as the “subject that deals with time” or the “science of
time” rather than “Ancient advice about stars and planets”. The
demerit of the second definition is that in predictive astrology we
are not at all dealing with the stars, but only with Nakshatras (fixed
area in sky covering an area of 13 deg 20 min). Still, the words

Kala Tantra, Kala vidhana sastra, Jyotisastra are better than the
word “Jyothisha” I would say.

The Origin of the word “Jotisha”

The ancient names for astrology were Kala Tantra (Science of

Time), Kala Vidhana Sastra (Study of classification of time - i.e.
Calendar system), Jyotisastra (Study of light emitting or light re-
flecting celestial bodies) etc. This branch of knowledge was also
known as Jyotishmati (An intellect/brain enlightened by the
thoughts on cosmic spheres & light sources) from the period of
Atharva Veda. ‘Mati’ means intelligence and also denotes an indi-
vidual with intelligence, brainy person. The first text on astrology,
i.e. Skanda Hora (as per Arsha school) is also known as
‘Jyotishmati’. It is said that Jyotishmati text (Skanda Hora) is the
appendix of Atharva Veda (Atharva Khila), and is an Upanishad.
Many slokas from this text is available even today. Only a person
with Jyotishmati (An intellect enlightened by the thoughts on cos-
mic spheres & light sources) can predict accurately. May be the
word ‘Jyotish’ is the natural abbreviation of the ancient word
‘Jyotishmati’, which denotes astrology, astrological texts, and the
astrologer. The exact meaning of the word ‘Jyotish’ alone would
be ‘light related’ or ‘study of light emitting objects in sky’ and
does not seems to depict the exact subject matter of astrology.

My friend Vinita ji says -

Time is always with regard to motions....motions with respect

to something fixed like the Nakshatras....i remember reading some-
where that if there was no movement with reference to something
fixed, there would be no time, according to the theory of relativity.

We should better think according to relativity - as per context.

Newton’s law of gravitation is wrong as per Einstein and there is
no force called gravitation but only curvature of space. But this
statement does not keep us away from using Newton’s laws of

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

motion when we consider the planetary movements in solar sys-
tem. Same is the case with ‘Fixed’ areas in sky - Nakshatras.

Similar to the concepts of relativity, movements etc brought

into picture by the statement of Vinita ji - I would just like pose a
puzzle. As per Newton, the force or attraction between two bod-
ies is proportional to their mass and the distance between them.
You know it right? I am just twisting the context-

The force of attraction one body exerts on another depends on

the mass of the other body and the distance between them! This
means that the first body should ‘KNOW’ the mass of the other
body and the distance between them before hand!! And gravita-
tion depends on that! How an inert body can ‘KNOW’ the exist-
ence of the other body - is it that Newton wants to say that every
body has a ‘Mind’ within?! :) Now may be you could see, how
things could be misinterpreted, when taken out of context, or out
of the framework where they are supposed to be used. In Science
they use the word ‘System’ to denote the framework with in which
each concept is valid. Same is true for the concepts used in any
holistic subject. Yes, I suggest, dive deep into the subject and un-
derstand the importance of the concept ‘System’ or ‘Frame work’
used both in Scientific and Holistic study methods.

Again during our conversation Vinita ji said -

I came across an interesting link regarding how the 0 point in

the zodiac would determine the extent to which there is equal divi-
sion of the signs (and the nakshatras?). Intuitively, it is difficult to
think of how each nakshatra could be placed EXACTLY at a dis-
tance of 13 deg 20 min from the other, just as it is difficult to imag-
ine that all the constellations/signs of the zodiac can be contained
EXACTLY within 30 degrees.

My answer was as follows. Signs and Nakshatras are math-

ematical divisions of the ecliptic, and in the current developmental

stage of astrology has nothing to do with the imaginary shape of
stellar constellations. If you want to know more about the math-
ematics and concepts behind the fixing of Zero point in the zo-
diac, and also how the signs and Nakshatras got divided, read the
book “Hindu Zodiac” written by Chandra Hari. Anyway, we all
may find several questions for which none of us have any answer.
But yes, we can enquire, search, ask others, and yes, when we are
genuinely interested some answers will pope up from some cor-
ners when the time is ripe.

“Ohm...Sahanavavatu...Sahanou bhunaktu...
Sahaveeryam Karavavahi.......Tejasweenamadhenamastu...
ma..Vidishavahai......Ohm....Santi..Santi..Santi..”

Astrology in Epic period

In the ancient text ‘Jyotisha Karandak’ (probably a text in the

Jain school of astrology), it is said that-

Lagnam cha dakhinavisute suvi assa uttaram ayane

Lagnam sai visuvesu panchasu vi dakhina ayane

This sloka is in Prakrit. In sanskrit is should be-

Lagnam cha dakshina vishuveshwapi asvam uttara ayane

Lagnam swati vishuveshu panchaswapi dakshina ayane

In this sloka the Nakshatras Aswati and Swati are said to be the

‘Lagna’ of the equinox!! This probably means that there was a
time when Nakshatras where considered similar to Rasi!!

Consider it along with the fact that in Epics only Nakshatra

chakra and placement of planets in Nakshatra is mentioned! For
sure we know that-

In Vedic period : Tropical calender + (fixed) Nakshatra chakra

was used

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

So if Vedic astrology was Tropical, and if Nakshatra chakra

was a gift of Vedic astrology, then is it that Nirayana (Siderial)
system based on Rasis is of Non-Vedic origin? Is it that epics de-
picts the extension of Nakshatra chakra system?

Chandra Hari ji asks:

Whatabout the Weekdays? Epics have no mention of them.

Without weekdays can there be astrology?

As far as I know, it might be ‘Yanjchavalkya Smriti’ that men-

tions week days first. It says -

SooryaH Somo MaheeputraH Somaputro BrihaspatiH

SukraH sanaischaro rahuH ketuschaite grahaH smrita

Meaning, Su, Mo, Ma, Me, Ju, Ve, Sa, Ra and Ke are the

Grahas. We can see the planets arranged in the order of Weekdays
in this sloka.

Is it that week days originated in the period of Smriti only? Or

is it that the Non-vedic (or Vedic?) concept of Weekdays got a
mentioned in smritis only by the period of Yajchavalkya smriti?

By the way, Do you know which is the text that first mentions

the name of Rasis (Signs)? I have a cute info. In ‘Bodhayana sootra’
it is said that-

“Meena Meshayor Mesha Vrishabhayor vasnta”

It might be the first mention of signs starting from Aries (Mesha)

in available literature. In Yajchavalkya smriti also the signs are
mentioned. Which of them is oldest? Who knows!! Just sharing
some info.

Nakshatra Charka

In Vedic civilization mainly used the Nakshatra Chakra for as-

trological prediction. The same can be observed in epics as well.

Now the question is – What is this system? And how they used it?
Let me try to answer it as per my limited knowledge. First we
should accept the following points.

• Originally Nakshatra division was related to path of Moon,

and in that unequal division, the 28 Nakshatra scheme was used.
But later for mathematical clarity the Nakshatra divisions were
associated with ecliptic (movement of earth/sun). Thus came the
definition of Nakshatra as 1/27 th of the ecliptic, which is equal to
13 deg 20 min. Since Nakshatra Chakra is an equal division of the
ecliptic only 27 Nakshatras are important in this system. The con-
cept of Degree-minute was present, as evident from the
Mahabharata sloka bit – “KashtaH kala muhoortascha diva
ratristhatha lavaH”. Here, Kala = Minute. Bhaga = Degree (This
is not mentioned in the sloka)

• The 28 Nakshatra scheme, that is associated with the path of

moon, will not be discussed here. (Due to the fluctuations in the
path of Moon this system can not give correct results for long).
The 27 Nakshatra scheme (as told in Titireeya Samhita) is closer
to the system we follow today. This is the reason for neglecting
the 28 Nakshatra scheme in this study.

• The movement of equinox through Nakshatras was observed

in Vedic period. This was possible if a fixed frame of Reference of
Nakshatra Chakra was in use. That means the Nakshatra Chakra
used in Vedic period was not Tropical but Sidereal in nature.

• Thus, Nakshatra Chakra is the fixed frame of reference based

on which the movements of planets were studied.

• The Sidereal Year was also in use and many other year sys-

tems as well. The use of Sidereal year is clearly indicated by the
Titireeya Brahmana sloka bit “Nakshtrani Savatsarasya Pratishta”,
meaning, “The year is calculated based on Nakshatras (fixed stel-
lar divisions)”.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

• The importance of 360 day Savana year (used in Nakshatra

Dasa) is due to the (intentional) association of the ecliptic (move-
ment of Sun) with Nakshatras done by Rishis. Sun stays in a star
for 13.333 days on an average. Multiplying it with 27 we get –
360 days.

Classifications used to study the nature of Nakshatras

1. Nakshatra devatas were assigned

I don’t want to discuss here in details, you can get these details

from any slandered text of astrology.

2) Male-Female classification

Nakshatra names that end with i, e or a where considered fe-

male and others male. Mrigaseersha and Moola were considered
Kleeba (impotent) nakshatras.

3) Kula-Upakula-Kulopakula classification

Three Nakshatra may fall into a lunar month division of the

zodiac. The Nakshatra name based on which the lunar month
(Aswini, Krittika, Mrigaseersha etc) is named, that Nakshatras are
called Kula. In other words, in the corresponding lunar months
full moon occurs in those Nakshatras. The next Nakshatra is called
Upakula and the third Kulopakula. The same strategy for all the
lunar months.

4) Sthiradi classification.

Nakshatras were classified into 5 categories and lordship as-

signed to planets. This lordship is different from the one consid-
ered now. But here the thing to remember is that the meaning of
Stiradi names assigned to Nakshatras were considered more im-
portant than this lordship. The list is given below:

Sthira (fixed) – Utra, Utrada, Uttara Bhadrapada, Rohini - Sun

Chara (movable) - Swati, Punarvasu, Tiruvonam, Srevishta,

Satabhishak - Moon

Ugram (Fierce) – Purva Phalguni, Purva Ashada, Purva
Bhadrapada, Bharani, Magha – Mars

Misram (Mixed) – Visakha , Krittika - Mercury
Kshipram (Fast) – Hasta, Aswani, Pushya - Jupitor
Mridu (Soft) – Mrigaseersha, Ravati, Chitra, Anuradha- Venus
Teekshnam (Sharp) – Moola, Jyeshta, Ardra, Aslesha- Saturn

This classification was used to understand the nature of

Nakshatra

and the people born in them.

5) Nakshatra Purusha

Just like the Kalapurusha (Rasi purusha) concept related to Rasis,

Nakshatra purusha concept was in use. (Ref. Mahabharata) We
may be able to find many more classifications if we are willing to
search the allied Vedic literature. I think the above is sufficient to
have a start.

4-fold prediction system

The Nakshatra Chakra, Planets including Ra and Ke, Benefic-

Malefic classification of planets, Exaltation and debilitation of plan-
ets (in Nakshatra Chakra), eclipsing of Sun and Moon, Retrograde
of planets The ephemeris components such as Nakshatra-Tithi-
Vara-Karana- Nityayoga, waxing and waning of Moon – all these
were considered to make elaborate prediction. If we look at the
epics we could find that a 4-fold system was in use. That means,
predictions were given for-

1) Nakshatra Lagna (Ascendant star)

2) Placement of Planets in Nakshatras

3) Conjunction of Planets (in Nakshatras)

4) Janma-Sampad-Vipat etc naming of Nakshatra was in use.

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Sreenadh OG

This might have been in use some what similar to the Bhava sys-
tem.

It is not certain, whether the Drishti of Plants was considered in

that period or not. If it was, then Drishti should have meant, Drishti
between plants in opposite Nakshatras. An elaborate study will
reveal the intricacies of this 4-fold system of Nakshatra based pre-
diction system that was in use. An elaborate study of the Nakshatra
Chakra (27 Nakshatra scheme) based prediction system used in
Vedic literature and Epics calls for a detailed study. Hope that be-
fore the system is lost someone will come forward to collect, ar-
range, explore and elaborate this original system of Nakshatra based
prediction.

I started this article by thinking of writing a very long article

based on the same, but is seems that my fuel is over, as far as this
subject is concerned :) Now I know that it needs a lot more study
in my part, to write good long articles on subjects like, ancient
system of Nakshatra Chakra based prediction etc. :) Hope you
will pardon my ignorance.

A Secret Exposed

In Prasnamarga it is said that “if a person with true inquisitive-

ness is approaching an astrologer, then the astrologer should tell
him about problem he is facing and should suggest the appropri-
ate solution”. But how? How should we (astrologers) know, what
the qurent is thinking about, if he is presenting the query by him-
self? In places like Kerala, usually a person approaches an as-
trologer and just says : “I want to cast a prasna.” !!!! And it be-
comes the responsibility of the astrologer to decipher:

1) What the prasna is about?

2) What is the possible solution for the problem faced by the

qurent?

Yes. It is real challenge!! A challenge towards the capability of

the astrologer, and also about the accuracy of horary astrology!!
How the learned astrologers solve this situation? Do you want to
know? Then read on -

There are 2 slokas (good and authentic) that help the traditional

astrologer to predict what the qurent is thinking about or what the
query is about. One of them is from Prasnamarga and the other is
from Varaha Hora. In this mail I will explain the first one - the one
from Prasnamarga. The sloka is like this :

“Aprishtatha prishtatho va jinchasyoresya kasyachil
Hora Kendra Trikonebhya Subhasubha Phalam Vadeth”

Actually this sloka is not of Prasnamarga, but of Vasishta Hora.

The author of Prasnamarga has just quoted (included) this sloka
from Vasishta Hora as evident from the next sloka - “Vasita
vachanadasmath.........” Meaning, Since Rishi Vasishta said this
and also me (author of Prasnamarga).....

Yes, since Rishi Vasishta told this secret and author of

Prasnamarga (Edakkad Nambootiri) supported it, the sloka gets
double authenticity!! What is the meaning of that sloka? Let me
quote it again:

“Aprishtatha prishtatho va jinchasyoresya kasyachil
Hora Kendra Trikonebhya Subhasubha Phalam Vadeth”

Meaning, If somebody approaches the astrologer with curios-

ity, even if he asks or not, the astrologer should give predictions to
him, BASED ON HORA, KENDRA AND TRIKONA. Yes, it
seems to be simple, and it seems that there is no secret hiding
behind. NO! It is not like that! There is lot to explain a SECRET
behind, as is known to all traditional astrologers. What is that?

The advice by Vasishta is that prediction should be based on

“Hora Kendra Trikonebhya”. What is “Hora”?

“Horeti legnam Bhavanasyachardham” (Varaha hora) -

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Sreenadh OG

Meaning, Hora is the name for Lega (Asc) or Half of a sign.

For our above sloka, the meaning Hora=Lagna is the apt one.
There for in essence it means, if there is any planet in the Lagna,
then the qurent is seeking answer to the things indicated by that
placement of that particular planet!

If there is no planet in Lagna, then what to do? Read on the

sloka-

“Hora -> Kendra->”

Yes, if there is no planet in Lagna, then look for the placement

of planets in Kendra. Kendra means 4th 7th and 10th Houses/
Signs from Lagna. Now the question is where to look? In 4th, in
7th or in 10th. The traditional answer to this question is first in
10th. Why? Because if you look in Laghu parasari, you will see
the statement “Pradabala Utharotharam”, Meaning for Kendras
the strength increases in the order 4th->7th->10th. That means 7th
is stronger Kendra than 4th, and 10th is stronger Kendra than 7th.
Indications the strength order 10>7>4. So look at the 10th house
first. If there is no planet in Lagna, then if there is a planet in 10th
house, then the query is related to that placement! If there is no
planet in 10th as well, then look in 7th to see whether there is any
planet in it, if not look in 4th. Now what to do if there is no planet
in Lagna as well as 10th, 7th and 4th? Look what the sloka says?
“Hora -> Kendra->Trikonebhya” Yes, if there is no planet in
Kendra, we have to look for the placement of planet in Trikona,
meaning 5th and 9th. Now, here also where to look? In 5th or 9th.
The statement “Prabala Utharotharam” applies here as well. That
means 9th is stronger trikona than 5th and so we have to look for
the placement of any planet in 9th first! Now you can say that, if
there is no planet in Lagna and Kendra (10-7-4) then look for
planets in 9th or 5th. If there is a planet in 9th then the prasna is
related to that. If 9th is vacant and if there is a planet in 5th then the
prasna is related to that. If there is no planets in Lagna, Kendra

and Trikona, then what to do? :) Then there is no point in that
prasna, since the person is in an utterly problematic unsolvable
situation, and even the guidance by the astrologer would be of no
use to him. :) But still, there also you can look for the bad place-
ment of Lagna lord first. I think at least for some the method is
clear by now. Somebody can come forward with examples, to
check how much it becomes true in his own experience.

Of course, the secret is not complete. There exists 1 more method

(as told earlier, from Varaha Hora) that is used for the same pur-
pose (i.e. Locating the underlying problem that caused the qurent
to approach the astrologer). The learned astrologers use this method
(the method described earlier), and the one given in Varaha hora
together, and considering the indications supplied by both of them
come to a conclusion. I will explain the other method in another
mail. Till then, let us experiment with this method.

Method -2

In Prasnamarga it is said that “if a person with true inquisitive-

ness is approaching an astrologer, then the astrologer should tell
him about problem he is facing and should suggest the appropri-
ate solution”. But how? Let us see, how the traditional astrologer
are approaching this question, by making use of a Varaha Hora
sloka. Which sloka is that? I will quote it for you.

“Kandaka Kendra Chatushtaya samjcha
Saptama Lagna Chaturdha Khabhanam
Teshu yedheshu hithabhi baladya
Keeta narambu chara pasavascha”

Meaning, Kandaka, Kendra, Chatushtaya are respectively

names for 7th,1st and 4th Houses. Of them Reptail signs, Human
signs and Water signs, and quadruped sign are strong in order.

i.e. In 7th House = Reptail Sign is strong.
In 1st House = Human Sign is strong.

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In 4th House = Water Sign is strong.
In 10th House = quadruped (four footed animal) sign is strong.

This seems to be simple. What secret is there? How can it help

us in understanding the thought of the qurent? Wait...Wait..I will
explain. Think that the presna Arudha (or Lagna) at the time of
query was Aries. Now look is the 7th house a reptile sign (Sc and
Cn)? No. Is the 1st hose a Human sign? No. Is the 4th House (Cn)
a water sign? Yes! Is the 10th House a quadruped sign? well, yes/
no, it is Cp, partially water sign and partially quadruped sign. OK.
Thus is means that the 4th house (the born home/native_place of
the qurent where his mother, father, brothers, sisters and relative
are present) is (at the time of prasna) a a very strong influence and
controlling force in that persons life.

But what is the natural tendency of the Lagna? Lagna (In this

case, Aries) is a quadruped sign, which should naturally gets its
strength if placed in 10th!! That means the natural tendency of the
person is to concentrate and immerse himself in work! He is more
interested in work, and don’t like any disturbances in that, but the
family is holding him back!!

Yes, with the fact alone that Aries is the ascent, you are able to

reach this much! Now, whether this influence +ve or negative?
Whether his actual problem is the family (4th house) or the job
(10th house)? To know this look at the chart again to see the place-
ment of 4th lord and 10th lord, and also see how strong is Lagna/
Lagna lord?

1) If 4th lord is badly placed then the bad influence or condi-

tion of the family/relatives is causing the trouble.

2) If the 10th lord is badly placed then the loss of expected

success / failures / problems in job is causing the trouble.

3) If the Lagna is strong and lagna lord is well placed (they

indicate the qurent himself) then the qurent is able and the prob-

lem is just with the situation. If not the inability (financial or other-
wise) of the qurent is also causing the situation to become worse!

Does it mean that all prasna indicates bad things only? No! It is

not like that. When presna Aruda (or Lagna) is Aries and if there is
no problem with 4th and if there is a well placed planet in 10th
then the query is related to 10th, about a positive subject, such as
a promotion in job or the like! Similarly if there is no problem with
10th and if there is a well placed planet in 4th (e.g Mo) then he is
thinking of constructing a new house or the like for sure!! (i.e.
something that the 4th house and the planet placed in it signify)

Yes, I have explained the example situation by taking Aries as

Lagna (at the time of query). Now if Taurus is Lagna/Arudha at
the time of query, then what? Yes you know the answer. ;) The
sign “that becomes strong” is the 7th house, since it is a retail
sign. (Retail signs are strong in 7th) - So the query could be about
marriage or a marital problem. The “that should become strong”
(or the natural tendency of the Taurus lagna) is 10th house. (Tau-
rus in a quadruped sign) - so he should better concentrate on work.
Does he do so? or is it causing the current problem? Locate what
the qurent wants to ask about (could be either good or bad situa-
tions) basing your thinking on these lines. It is easy to locate -
combined with the additional clues the planetary placement gives
us!!

I think atleast to some of us the idea is clear by now. The tradi-

tional astrologers try to logically locate the prime problem/thought
of the qurent by using both these principles. If both of them leads
them to the same conclusion, then usually they won’t allow the
qurent to speak, and tell his problem on his face, and thus catching
him in absolute surprise!! Once this happens then it becomes a
very easy task for the astrologer since, after that what ever he says
would be accepted by the qurent by not even without a question!
The good astrologers take it as a positive tool to give good guid-

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Sreenadh OG

ance and counseling to the qurent and direct him in the right path.
Bad astrologers - humm....You know what that do.... Yes, that is
why it is said that astrology is a double edged sward. It can be
used to guide the qurent to the right path, or to make him believe
and first and then destroy him/cheat him totally, by giving wrong
guidance! Yes, I agree, all knowledge is similar - good in the hands
of good people, and bad in the hands of bad people.

Ok. That were some side thoughts - back to astrology. Experi-

ment with the above principle.

Lesson to remember : Some slokas that seems simple hides

ample secrets within!! And it demands hard efforts form the part
of us to bring them out.

I would just like to add some more info. About the sloka taken

from Varaha hora. That concept of Human sign becoming strong
in Lagna, Water sign in 4th, Retail sign in 7th and Quadruped sign
in 10th is not a new idea introduced by Mihira. The Garga Hora
sloka stating the same is also available. Garga was a famous sage
of the Jaina Parampara, and might have lived in the time of Skanda
himself, since may ideas mentioned by Skanda by ‘others’, found
its place in Garga Hora. Skanda is the author of first book on
astrology, known as Skanda hora (many slokas of which is still
available). Skanda hora is also called Jyotishmati Upanishad. Most
of the Rishi horas like Brihat Prajapatya, Vasishta Hora, Kousika
Hora, Sounaka Hora etc are based on Skanda Hora. All these texts
are already lost though many slokas and references about these
texts are available in many medieval astrological classics. Varaha
Mihira might have collected the above mentioned idea, possibly
from Garga or Skanda. The Garga kula provided many texts and
gurus (Garga, Gargi, Gargya, Rishiputra etc), like the Arsha stream
(Skanda, Daksha, Vasishta, Viswamitra, Sounaka etc) that followed
the ideas put forward by Skanda.

Yes, it is a mysterious literary history, that needs a lot of study

and data collection. Just supplying some side thoughts. Point to
remember:

1) The “Hora Kendr Trikona “ theory finds its authenticity in

Vasishta Hora.

2) The “Kandaka Kendra” tehory finds its authenticity in Garga

Hora.

Curious! Isn’t it?! ;)

Dear Souvik ji, Depend on your clear understanding, since the

list given by various texts may vary slightly. ;) I won’t talk much
about the conflicts in texts, but will explain how to depend on
your clear understanding of the symbolic shapes ascribed to signs.

Let us consider the (imaginary) shape that is ascribed to each
signs:

1) Aries : The Sanskrit word is ‘Mesha’, meaning Ram

(uncastrated male sheep). As you know it is a four footed animal.
so, Aries is a quadruped sign.

2) Taurus : The Sanskrit word is ‘Vrishabha’, meaning Ox.

Yes, it is also a quadruped and thus Taurus a quadruped sign.

3) Gemini : The Sanskrit word is ‘Midhuna’, meaning couple

(A Male and A Female standing together). So it is clear that it is a
Biped human sign. (But this sign also represents many beings with
2 legs, Biped, such as chicken etc as well, since the synonym
‘Jootuma’, of Gemini represents chicken, or many other 2 legged
birds that mingle with humans. Remember it is the same situation
with all the other signs as well. Each sign is significator of many
living beings. I am not going into it, since I want to limit this mail
to the subject under discussion)

4) Cancer: The Sanskrit word is ‘Karkata’, meaning crab (yes,

thecrab that lives in water). Here a confusion popes up. The

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Nakshatra ‘Aslesha’ represents snake, the Nakshatra Pushyami has
got the other name ‘bee hive’. Many saints have told us that we
can think about all the non-poisonous reptiles with cancer sign.
So in short it is a reptile sign. Actually the word used by saints is
‘Sareesripa’, any thing that move with it belly, such as snake, cha-
meleon et. (This sign could represent not only reptiles but also
bees, crabs, fish, butterflies etc as well) To represent such beings
only 2 signs are used, Sc and Cn, and so this is a reptile sign for
sure. But as you know the crab lives in water, and the sign itself
represent, a pure water (not salty water) pond, and therefore it is a
water sign as well. So cancer could be a reptile sign or a watery
sign! And so the confusion.

5) Leo : The Sanskrit word is ‘Simha’, meaning Lion. Yes, for

sure it is a quadruped sign.

6) Virgo : The Sanskrit word is ‘Kanya’, meaning virgin lady.

Yes, it is a Biped (human sign) for sure. It is symbolically depicted
that this lady is traveling in a boat through a river with plant in one
hand and fire in other. So there could arise a confusion that it is a
water sign as well. But there is not much support for this argu-
ment, as far as the main classification is concerned. Yes, the pres-
ence of water becomes important, if you are thinking about the
availability of water, with the use of prasan or the like, otherwise
we can discard it, and it is a human sign for sure.

7) Libra: The Sanskrit word is ‘Tula’, meaning balance. The

symbolic pictorial representation of the sign is of a man with a
balance (the measuring instrument) in his hands, sitting is a street
side market, selling something. So for sure it is a human sign.

8) Scorpio : The Sanskrit word is ‘Vrischika’, meaning Scor-

pion itself. The sign has got other names such as Snake, bee hive
etc as well. As stated earlier it is one of the 2 ‘Sareesripa’ signs,
any thing that move with it belly, so for sure it is a Reptile sign. It

represents anything that is poisonous and deadly.

9) Sagittarius : The Sanskrit name is ‘Dhanu’, meaning bow. It

is symbolically represented as a kingly warrior with bows and
arrows, but the portion below hip of that person is horse like! So
here also there is little amount of confusion. It is said that, the 1st
half of Sagittarius is quadruped and the remaining half human.

10) Capricorn : The Sanskrit name is ‘Makara’, meaning croco-

dile as well as big fish (like shark). The symbolic representation of
the sign is half crocodile like and the remaining half dear like! So
here also confusion exists. But yes, the first half of Capricorn could
be considered as water sign and the remaining half Quadruped
sign.

11) Aquarius : The Sanskrit name is ‘Kumbha’ meaning pot.

The symbolic representation is, a man with a pot in his hand going
in search of water. So it is for sure a human sign. But the presence
of Pot in the symbolic representation of the sign makes someone
think that it is a water sign as well, which is false, since the pot is
empty.

12) Pisces : The Sanskrit name is ‘Jhasha’, meaning fish. Yes,

fish that lives in salt water. The sign itself represents the sea. So it
is watery sign for sure. This I think makes the subject clear. Due to
this situation, it is better to depend on the symbolic representation,
and your own clear understanding of that symbolic representa-
tion, to classify the signs, than depending on some slokas without
thinking. If you just try to depend on slokas, you will find slokas,
that seems to be contradicting each other in the first look. But
when you understand the base of this naming you will see that
there is no conflict/contradiction between the statements of Saints/
Acharyas. :) There are 2 related points that also should be ex-
plained.

Signs are Symbolic

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Sreenadh OG

The shape ascribed to the signs are symbolic. The saints wanted

those signs to indicate several significance for which the sign stands
for and that is why that particular symbol/shape is ascribed to that
sign. I will explain. For example take Libra. The symbol is of a
man sitting with a balance in his hand weighing something, in a
market place. So for sure, Libra represents a town, humans, mea-
suring instruments, food that is eatable for humans, road, crowd,
logically correct arguments, interest in maths, business men,
learned, luxury, love for good life etc etc. See how clear it is! The
same is the situation with other symbols.

Significance and its classification

Significance are assigned only to - 1) Signs 2) Nakshatras 3)

Houses 4) Planets

What can they signify? Each of them can represent ‘any thing’

present in the world!! Or in other words, each of them represents,
‘every thing’ present in the world! Try to classify them yourself.

For example a sign could represent-

1) Humans (classify them based on relationship/cast/job/gender
etc)
2) Plants (classify them based on water/land/creeper/tree etc)
3) Animals (classify them based on carnivores /herbivores/wild
etc)
3) Non living things (classify them based on metal/non-
metal/liquid/gas etc)

Yes, you could extend this list. ;)

This same rule for classification of significance for sign applies

to Nakshatras, Houses and Plants as well. But the problem is that,
due to the vastness this list and the subject you can not find proper
lists in classics, but only simple directions. The slokas are just point-
ers, that directs you, the way through which you would have to
exercise on your own thinking ability. :) Don’t ask me as well, I

too don’t have a well classified elaborate list, which makes every-
thing clear and lists out everything in the world. ;) We are waiting
for better lists on all these from you. ;)

“Ohm Sahanavavtu….Sahanou bhunaktu…Saha veeryam

karavavahai……………”

Bhava Nasakaro Jeeva?

Qn:

The ‘bhaavanashaaya thing’ do you for one really apply in your

phalaadesha? Tell me.

I would joyously like to quote – Let’s go about it baby step by

baby step.

Because, before I state anything about my own stands, I should

clarify what the classics say.

Brihat Jatakam states –

“Lagnal Putra kalatrabhe subhapati prapteadhavalokite

chadradwa yedi sampadasti hi tayo”

One of the meanings of this sloka bit is that, if the 5th and 7th

from Lagna is aspected (Drishti) or conjoined by Ju then children
and wife (vridhi of 5th and 7th house) results. The same can be
considered from Moon sign as well. From this sloka it is evident
that Mihira is against the “Karako bhavanasaka” concept. Ju is
significator of 5th house and Mihira says that if Ju is in 5th house
then for sure children will result. Also remember that while speak-
ing about the placement of Ve in 7th Mihira says “priya
kalahostagethe suratepsu” meaning an increase (vridhi) in sexual
urge. My guru says that Ju in 5th or Ve in 7th is like an over volt-
age bulb. :) I have seen horoscope with Ju in 5th. Usually that
native would be very bright with many capabilities (Ju is
significator of intelligence) but in later stages of life (even by half
way through life) they behave almost like lunatics! Their mind

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become too unstable! Presnamarga give the same combination to
judge lunatics!!! It is really over voltage causing damage to the
bulb! :) In essence every karaka amplifies the results the Bhava
can produce May be, It would be right to say “Karako Bhava
vridhikara”, but may be at the end if the native can not stand it
(due to his inner strength), the fuse of the bulb burns!! Like Mihira
I would like to stand against the “Bhava nasakaro” concept at the
same time accepting the slokas like the one given in texts like
Prasanmarga in the light of the advice given by my guru. :)

Let us take a real life example and try to understand it in the

light of the above knowledge and the words of Rishis. Yap, we
are going into the details.

Problem:

• Ju in 7th in its own house or exaltation should give many

wives or increase in sexual urge.

• But is it seen that they are satisfied with only one wife!

Is it that “Bhava nasakaro jeeva” concept (not supported by

Mihira and Rishi horas) at work here or something else? Should
we consider and correlate “Bhava vridhikaro Sani” along with it
or not?

Study:

• Ju in 7th cause an increase in sexual urge and beauty of the

native.

How can I say that?! Because -

“Pitro gunadhiko jeeve saptame suhrdanvita
rati geeta priyaH khalvadanaH kalahavargitaH”

Says Hora Pradeepam. Meaning, If Ju is in 7th he would have

more good talents than his father, many friends, would like sex
and music, love to travel, won’t like to quarrel with any. Look at
the statement “rati geeta priyaH” (would like sex and music) in

this sloka.

Now let us see what Garga hora says about the placement of Ju

in 7th –

“Gauri suroopam sphuta pankajakshim sitaH subharkshe

subhadrishtiyuktaH

chirayusham Bhagyayutam naram cha kuryad gurur

darpakavasavasi”

Meaning, If Ju is in 7th placed in good sign with the benefic

aspects then, his wife would be young, beautiful, with beautiful
eyes, fair skin. If Ju is in 7th then he would have longevity, luck,
and he would be handsome like Kamadeva (the god of sex). Look
at the statement “darpakavasavasi” (handsome with good sex urge
like the god of sex) in this sloka.

From the above due to “Dwi tri samvada bhaval” (since 2 or 3

arguments indicate the same) I conclude that Ju in 7th cause an
increase in sexual urge of the native.

• If 7th lord is in its own house then the native would be good

natured and handsome and will have many abilities.

The following two statements substantiate this –

“Saptamage saptamape paramayuH preetivatsalaH purushaH
Nirmala seela sametastejaswee jayate satatam”

Says Vridha Yavana. Meaning, If the 7th lord is in 7th house

then the native would have longevity, compaction, good nature,
smartness and brightness.

This applies to Ju in 7th in its own house as well, as said by

Kasyapa Rishi - “Ati guna Jurou jaya dunastite” Says Kasyapa
Hora. Meaning, if Ju is in its own house in 7th then, he would
have many capabilities (and would be handsome).

• But alas! Even though the native have good sexual urge and

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handsome, women won’t show much interest in him!

Why?! But before answering that question, let understand who

says so.

Look at the following sloka from the text Chamatkara

Chintamani –

“Matistasya bahwee vibhootischa bahwee Rathirvai bhavad
bhaminee nama bahwee gurur garva kridyasya jamitra bhave
saprindadhikoakhanda kandarpa eva”

Meaning, if Ju is in 7th he would be intelligent, will live a good

(luxurious) life, but women will not show much interest in him.
He would be handsome (and would have good sex urge) like
Kamdeva, and would be proud of his own abilities and beuty. He
will have many relatives and friends born of his own clan and
would be powerful because of this. Just look at the words
“Rathirvai bhavad bhaminee nama bahwee” (women will not show
much interest in him, and there fore he won’t have much girl friends
and much sexual life) and “akhanda kandarpa eva” (He would be
handsome and would have good sex urge like the god of sex). Is
it not interesting?! This is specially true if Ju is in its own house in
Sg or Pi.

Ok. Now I think it is time to answer the question, why ladies

are not showing much interested in such a personality with good
contacts, beauty and sexual urge. Even if the ladies are not show-
ing much interest in him, if he is ready to execute his power and
abilities, it would be very very easy for him to get or seduce
women!

Why he is not doing it? Yap, you guessed it, due to his very

own nature! :) He is guru, he is respectable, then how can he do
that?! Women are not showing interest in him due to the very fact
that he is respectable and serene. Don’t you believe me? Let us
look at the predictions given for Ju in Cn (exaltation sign of Ju),

Sg (own house of Ju) and Pi (own house of Ju). If Ju is in Cn, then
-

“Vidvan suroopa dehaH prajchaH priya dharma swabhavascha
sumahalbalo yesaswi prabhuta dhanyakara dhanesaH
satya Samadhi sametaH stiratmajo lokasalkritaH khayataH
nripatir jeeve sasibhe visishta karma suhrijjatanurataH”

Says Saravali. Meaning, if Ju is in Cn then, the native would

be knowledgeable, intelligent, powerful, famous, with good
wealth, will stand for truth, will be interested in meditation, stable
mind, good children, will do good for the world and would be
famous due to that, will live/behave like a king, will follow good
deeds, and will have many friends and relatives.

Dear women, he is highly respectable, and it is better not to go

near him seeking sex!! Even if he want to play with you, he won’t
violate the etiquette!! It seems that he is not going to fall for you
(women really like that), then why fall for him. ;) Probably not! It
is better not to go after him seeking sex, and it seems that he won’t
come after you as well, though he may like to enjoy high grade
sex with his wife. ;)

If Ju is in Sg then –

Acharyo vrata deeksha yejchadeenamsu samstitarthascha
Data suhril swapakshaH priyoparasrutadi rataH
Mandaliko mantri va dhanurdharasthe bhavet sada jeeve
Nana desa nivasee vivikta teerthayatana budhiH”

Says Saravali. Meaning, if Ju is in Sg then, the native would be

interested in doing Vrata, Yaga, Mantra worship etc. He will ad-
vice to do such thing to others (common people) as well. He will
acquire much wealth, will be kind and companionate, helping rela-
tives and friends, will be a member of committees or social orga-
nizations. He will visit many countries, many sacred places and
sacred buildings like temples.

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Sreenadh OG

Hay man! He is a guru and adviser! It is better to consult him

asking for suggestions. Dear women will you dare to make him
fall in immoral sex with you?! Or will he like to do so? Probably
not! It is better not to go after him seeking sex, and it seems that he
won’t come after you as well. ;)

If Ju is in Pi then –

“Vedartha sastra vetta suhridam poojyassatam cha nripaneta
slakhyassadhano adhrisho hyaheena darpasthirambhaH
rajchassuneeti siksha vyavahara rana prayoga vetta cha
khyataH prasanta cheshata sthirasatwayutascha ménage geeve”

Says Saravali. Meaing, if Ju is in Pi then, the native would be

very knowledgeable in the etymology meaning of Vedic texts (he
would be very knowledgeable and interested in grammar and lin-
guistics), respected by friends, a person with leadership quality,
perfect (interested in perfection in every field), egotic, will stick to
his aim in all his endeavors, will have good knowledge about law-
training- teaching etc, will have good understanding about the use
of weapons, famous, steady and quit mind, stable, he is not wor-
ried about what may come and keeps the stability of mind both in
hardships and happiness.

Dear women, he is too respectable, steady, able and seems dan-

gerous with his contacts and abilities – it is better to keep away
from him! With that much interest in ethics do you think he will
come after you, even if there is a huge amount of sex urge in him!
Impossible, better to stay away from him and for sure he is not
going to hurt you. ;)

See how the situation turns out to be! Ju is not destroying any-

thing! Ju is not destroying the normal tendencies of the 7th house,
but only enriches it! But when the natural tendencies of Ju takes
hold, and strengthens the inner nature of the individual, then some
results like many wives becomes almost an impossibility. But we

should know that if willing for a person with such a placement of
Ju in 7th it is very easy to get 2 or more wives or many sexual
relations. That means the result is there – but it becomes yapya
(hidden/suppressed) due to the very nature of the native. Or due to
the very nature Ju in 7th (in exaltation or own house) imparts to
the native. It is very clear that the “Karaka bhavanasaya” short cut
is not at all necessary to explain or understand the situation. That
is all about Ju, “Bhava vridhikaro Sani” is another beautiful story.
I will tell about it and will explain why it is irrelevant in the con-
text of ancient classics in another mail.

I think my answer is clear by now. I don’t use the “Bhava vridhi

karo” or “Bhava nasakaro” ‘thing’. It is better to go the straight
but long way, than to take shortcuts that which can not be applied
in a generalized manner. If anyone try to do so, he/she will end up
standing against the classics, in many situations.

How to predict with Navamsa

Navamsa is the 9th Varga. It is 1/9 th of a sign, and that is why

the name Navamsa.

Nava = 9 Amsa = Division. Navamsa = 1 division out of 9

divisions.

Navamsa longitude = R x 9

Navamsa prediction is also based on the 7-fold system

[I] Stana (Place)

Saravali says – “Now I will say the lagna navamsa phala for

signs starting from Aries. With lagna navamsa we should know
the color, shape and lakshana (nature of the native & significance
of the amsa). The same method could be applied to Chandra
navamsa and the navamsa of all other planets” This sloka indi-
cates that -

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1) Color (based on navamsa sign and navamsa lord)

2) Shape (Swaroopa and geography)

3) Nature (character attributes of the native)

4) significance assigned to the navamsa

Are the basic 4 methods used to extract the stana phala. Let us

discuss the Shape (Swaroopa concept in detail). This is one of the
basic rule to be followed in prediction based on navamsa. As said
earlier, to determine the stana phala for each navamsa several meth-
ods are used. One of them is assigning Swaroopa. This has 2 varia-
tions.

i) Navamsa Swaroopa (assigning imaginary shape to the

navamsa)

Saravali says – “The person born in the first navamsa of Aries

will have a face similar to ram, small nose, short arms, rough sound,
half closed eyes, a slim body without handicaps” Saravali assumes/
assigns such imaginary shape to the individuals born in all
navamsas.

ii) Navamsa Swaroopa based on navamsa number

This is another method of assigning navamsa Swaroopa. Here

imaginary shape is assigned to individuals born in different
navamsa of each rasi based on the navamsa number with in that
sign. For example, if a person is born in the first navamsa of any
sign, then he would be – “stingy, not bold enough in taking deci-
sions, sinner, wants to hurt others” says shadvarga phala prakash.

[II] Bhava (House)

The house (from natal lagna) in which the navamsa falls. For

example if the amsa of the 2nd lord is in 12th, assets and bank
balance etc can be predicted. Also if we want to speak about ex-
pense then in which items the money would be spend would be

indicated by the sign in which navamsa falls and the lord of it.

[III] Graha (Planet)

The combination (uti) of planet is considered in navamsa as

well. For example think that Ma is in the 5th navamsa of Aries
(which falls in Leo) and Mo is in the 8th Navamsa of Virgo (which
falls in Leo). Also think that Ju is in Leo. Then there is a Ma-Mo
combination in Leo in navamsa. Normal prediction (considering
the mixing of significance) given for Ma-Mo combination can be
given here as well. But no predictions considering Ju-Ma or Ju-
Mo should be given, since Ju is in sign and others are in navamsa.

[IV] Stana-Graha (Place-planet)

The traditional astrologers use the “Asraya rasi phala (predic-

tion for placement of planets)” told for planets in natal chart in
navamsa as well. [No. Don’t think of navamsa chart. I am speak-
ing about navamsa super imposed on natal chart and not about
navamsa chart] But there are 2 other cute methods for place-planet
prediction using navamsa.

i) Considering the House lord (House = Sign)

Saravali says “Without considering the lordship of houses, we

can not move even a single step forward in prediction”. Shadvarga
phalaprekash says – “If the navamsa of Su is in the house of Su
itself then, he would be wealthy and live a good life. But he would
like quarrelling with others, taking the wrong methods and ap-
proaches and the like. He will have many diseases as well”. Simi-
larly prediction for all the other planets are also given.

ii) Navamsaka sign based prediction

Sphujidwaja hora says – “Navamsaka in Aries sign (any planet

placed in navamsa allotted for Aries sign) indicates, land, gold etc
if Ma is strong. Navamsaka in Tarus sign indicates, quadrupeds,
women, wealthy people etc”. For example, in a presena if Su

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navamsaka is in Aries, then that sun could indicate gold, if the
lagna lord is Su then the presna itself could be about gold. In which
sign that sun is placed is not important here. See the difference in
use of the these words as well-

Navamsa = 1/9th of a sign
Navamsaka = to which sign that 1/9th part is allotted. (in which
sign
that 1/9th part falls).

If Su is in Aries 9 deg, then Su in Aries 3rd Navamsa and the

Navamsaka falls in Gemini. So Navamsa is Aries 3rd Navamsa
and Navamsaka is Gemini. These words are at times used almost
in a similar fashion as well. So take those words as having almost
same meaning, but don’t get confused. While making Place-Planet
predictions with Navamsa, remember that the basic significance o
the planets and signs remains the same. The only extra thing being
that it is looked though a new dimension. Mihira also speaks about
the Place-planet based prediction with navamsa. For example, in
Viyoni Janma chapter of Brihat Jataka, he says – “If the lagnamsaka
is strong then the color of that sign would be the sign of the animal
born at that time” Remember that the word lagnamsaka indicates
the sign in which lagnamsa falls. Taking another example from
Varaha hora, let us think of the sloka “Ojarkshe
purushamsakeshu…”. Mihira says “If Lagna, Su, Moon, Ju and
there amsakas falls in male signs then it would be a male birth”.
Here Male/Female variation of sign is considered. So it is a place-
planet prediction. See to the fact that Mihira is speaking about the
Male/Female variation of 8 signs. They are –

• The sign in which lagna is posited.
• The sign in which Su is posited
• The sign in which Mo is posited
• The sign in which Ju is posited

• The sign in which the lagna navamsa falls (Lagna navamsa
sign
= Lagnamsaka)
• The sign in which the Su navamsa falls (Su navamsa sign =
Suryamsaka)
• The sign in which the Mo navamsa falls (Mo navamsa sign =
Chandramsaka)
• The sign in which the Ju navamsa falls (Ju navamsa sign =
Gurvamsaka)

I started with Place-Planet prediction given for navamsa and

now the path, seems to turn may be because of some discussions
happening in this forum at this time, so I stop here. ;)

By the way there is a whole chapter (Chapter 17) allotted to

navamsa based place-planet prediction, in Varaha hora. Have a
look at it.

[V] Bhava-Graha (House-Planet)

Predictions are given considering the Navamsaka house (start-

ing from natal lagna) in the horoscope. For example, Mihira says
– “Koujamsesthe Sourina vyadhi yoni”, meaning if the navamsa
of Ma falls in 7th (from natal lagna) then she will have some dis-
ease related to sexual organs”. Brihal prajapatyam says –

Aste jeevamsake tatra bhargavena nireekshite
Ya jata tam vijaneehi yoni manojchakanwitam

Meaning, “if the navamsa of Ju falls in 7th from natal lagna

and the Drishti of Ve falls in 7th then she will have beautiful hip
and sexual organs” Spot the fact that, since 7th house and planets
are considered it is a House-Planet prediction.

[VI] Stana-Bhava (Place-House)

Since house is always counted from natal lagna this system is

not much important in navamsa based prediction. But we can lo-
cate some other cute uses of this. Remember that exaltation, de-

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bilitation etc is also related to place. (Stana) Look at this sloka
from Prasnamarga –

Daresasya navamsese moodhe neechari bhagake
Papandare papa drishte kalatrantarabhag bhavel

Meaning, if the lord of the sign in which the navamsa of the 7th

lord falls is combusted, debilitated, in enemy sign, between malefics
or aspected (drishti) by malefics then, the native will have more
than

one wife. For example, think that Virgo is Lagna and the
navamsa of the 7th lord Ju Leo. Then if Su (lord of leo) is in
Libra, he will have more than one wife. Here -
Ju = Daresa (7th lord)
2nd navamsa of Pi = Daresasya navamsa (Thus the Ju
Navamsaka is Leo)
Su = Daresasya navamsesa (navamsa lord for Ju)

Notice that, in this sloka, exaltation, debilitation etc (and thus

Place) and 7th house (and thus House) is considered and also that
the prediction is based on Navamsa. But such slokas are rare and
is mostly based on things like exaltation-debilitation (Place),

Kendra-trikona (House) etc.

[VII] Stana-Bhava-Graha (Place-House-Planet)

Look at the Varaha Hora sloka “Vridho MoorkhaH

Sooryajarkshamsake va” Meaning, “if the 7th house is Cp or Aq
and if the navamsa of Sa falls in that sign, then she will get an
aged person with not much education as husband”. For example,
if Lagna is Cn and the navamsa of Sa falls in Cp then her husband
would be an aged person. Notice that here – Cn (Place), 7th house
(House) and Sa (Planet) are considered. Also notice that it is a
navamsa based prediction. I think this explanation might have
cleared the doubt – “how to predict with navamsa” at least to a
certain extend. Always remember that it is the 7-fold prediction

system that is used both in natal chart and in Vargas (amsas).

• The vargas (amsas) only modify the results shown by the natal
chart.
• Drishti is not considered in Vargas (amsas).

This message is becoming too long and I have already covered

the 7-fold system. So I stop here.

P.S. : Take an example chart and elaborate on the same.

Vasya Signs

As per astrological classics, for:

Aries - Leo and Scorpio

Taurus - Cancer and Libra

Gemini - Virgo

Cancer - Scorpio and Sagittarius

Leo - Libra

Virgo - Gemini and Pisces

Libra - Virgo and Capricorn

Scorpio - Cancer

Sagittarius - Pisces

Capricorn - Aquarius and Aries

Aquarius - Aries

Pisces - Capricorn

are Vasya signs.

What is the logic behind this concept? Let us try to understand.

For Aries, Leo and Scorpio are Vasya Signs. Why?

Leo - the lord of Leo gets exalted in Aries.

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Scorpio - Aries and Scorpio are ruled by the same planet.

Rule : (1) If any other planet gets exalted in the sign then the

sign ruled by that planet could be a Vasya sign.

Rule : (2) If the lord of 2 signs are the same, the second sign

could be a Vasya sign for the first and vice-versa.

For Taurus, Libra and Cancer are Vasya signs. Why?

Cancer - Rule (1) applies here. Lord of Cancer Moon is ex-

alted

in Taurus. Libra - Rule (1) applies here. Taurus and Libra are

ruled by the same planet Ve.

For Gemini, Virgo is Vasya sign. Why?

Virgo - Rule (2) applies here. Gemini and Virgo are ruled by

the

same planet.

For Cancer, Scorpio and Sagittarius are Vasya signs. Why?

Scorpio - Is there any connection? The lord of Cancer gets

debilitated in Scorpio!! Both Cancer and Scorpio are signs that
represent reptiles - i.e. Sareesripa signs. The lord of Scorpio gets
debilitated in Cancer. So there is a very strong connection between
the two signs. Rule : (3) The sign in which the lord of the first
considered sign gets debilitated could be a Vasya sign. (Here Mo
gets debilitated in Scorpio) Sagittarius - Rule (1) applies here. The
lord of Sagittarius gets exalted in Cancer.

For Leo, Libra is Vasya sign. Why?

Lira - Rule (3) applies here. Lord of Leo Sun gets debilitated in

Leo.

For Virgo, Gemini and Pisces are Vasya Signs. Why?

Gemini - Rule (2) applies. Gemini and Virgo are ruled by the

same planet Me. Pisces - Rule (3) applies. Lord of Virgo Me gets
debilitated in Piaces.

For Libra, Virgo and Capricorn are Vasya signs. Why?

Virgo - Rule (3) applies. Lord of Libra gets debilitated in

Virgo.

Capricorn - Rule (1) applies. Lord of Capricorn Sa gets exalted in
Libra.

For Scorpio, Cancer is the Vasya sign. Why?

Cancer - Rule (3) applies. Lord of Scorpio Ma gets debilitated

in Cancer.

For Sagittarius, Pisces is Vasya sign. Why?

Pisces - Rule (2) applies. Sagittarius and Pisces are ruled by the

same planet Ju.

For Capricorn, Aquarius and Aries is Vasya sign. Why?

Aquarius - Rule (2) applies. Capricorn and Aquarius are ruled

by the same planet Sa. Aries - Rule (1) applies. The lord of Aries
gets exalted in Capricorn.

For Aquarius, Aries is Vasya sign. Why?

Aquarius - Rule (3) applies. The lord of Aquarius gets debili-

tated in Aries.

Fro Pisces, Sagittarius is the Vasya sign. Why?

Sagittarius - Rule (2) applies. Pisces and Sagittarius are ruled

by the same planet.

Lesson to remember: The sages never tell a thing without rea-

son and Logic!! We just need to search and find it out!!

Vasya means, mutual attraction. The classics talk about signs

which have some kind of mutual attraction. Put in other words,
the people born in Vasya signs (Asc or Moon sign)of each other

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gets attracted to each other, either sexual attraction or friendship.
Because of this Vasya relation between the Lagna of the girl and
boy. Vasya between the Moon signs of girl and boy are consid-
ered. This concept is normally used while horoscope matching for
marriage.

Vasya primarily indicates the attraction we feel towards a

person,

just by seeing him/her, even before knowing his/her abili-

ties and qualities. It is the inherent quality of the horoscope and
the sign in which the person is born is causing this attraction.

The concept of Vasya (Mutual attraction) can also be used:

1) In Marriage compatibility (This is the traditional use)

2) In selecting your business partner.

3) In selecting your girl friend.

4) In selecting friends etc

Of course we are not selecting friends/business_partners/

girl_friends etc after horoscope matching. But if we have some
real relations, we can check the horoscope to verify that, whether
this principle of Vasya is there at work causing the bond, and help-
ing us to strengthen the relation. I hope, though simple, having
this sound and useful concept in our wallet of astrological knowl-
edge, would be useful also in understanding the importance the
great seers gave to the concept of Exaltation and

Debilitation.

Vasya attraction between the Lagna signs or Moon signs is one

of the criterion for determining the mutual attraction between two
individuals. It is NOT the lone criterion for determining the same!
The are other systems that are used for the same purpose such as
the one known as “Rana_Ranee Bhava” compatibility in marriage
compatibility, which also speak about the plancement of Lagna
lord, 7th lord, Lagna and Moon Navamsa etc. There is another
system called “Rasi vasyam” to have a primary understanding about
the sextual attaction (and compatibility) between people born on

different signs. As you know there are some Nakshatra based rules
as well to do the same. It is due to the existance of these many
authentic rules, which gives prime importance to different factors
that, we consider all of them in the marriage compatibility (along
with other rules to validate the future incidents in life) and come

a conclusion almost in a statistical manner!! Yes, I agree, it is not
the statistics but the understanding of the astrologer about the fu-
ture events in store for the couple is more important. But the well
founded rules like Vasya really needs consideration, and should
be appreciated. :)

The period of influence for any YOGA in horoscope is deter-

mined by

DASA and supporting GOCHARA. YOGA could be 1)

Sign based, 2) Bhava based, 3) Planet based, 4) Sign-Bhava based,
5) Sign-Planet based, 6) Bhava-Planet based, or 7)Sign-Bhava-
Planet based. You can rephrace the above terminology based on
Nakshatra as well.

But the Vasya I told is not a YOGA! It is more related to the

basic

nature of the sign itself. I will elaborate little further:

Point -1

The nature of a sign is determined based on divisions such as:

1) Kalapurusha (1 fold)
2) The Male-Female classification (2 fold)
3) Chara-Stira-Ubhaya, Srishti-Stiti-Samhara etc (3 fold)
4) Satya-Dwapara-Treta-Kali Yogadi etc (4 fold)
5) Earth-Water-Fire-Air-Sky (Pancha bhootadi)etc (5 fold) etc.

Point -2

The nature of the sign is further clarified based on the follow-

ing

or similar concepts which fundamentally depends on the un-

derlying concepts noted as point -1. They are:

1) Rasyadhipatya
2) Exaltation-Debilitation
3) Human-Watery-Reptail-Quadrapad etc

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Point -3

The concepts that are based on concepts noted under point 1 or

point

2 or similar ones.

1) Rasi Vasya and RasiBhava vasya
2) Preeti signs etc etc.

Actually concepts noted under points 2 and 3, which are

fun-

damentally based on the primary concepts or in turn on the sec-
ondary concepts needs to be pondered more, logically, so as to
bringout the essential logic used by Rishis in designing them.

Point -4

All of these are not YOGAS since the YOGA concept came

into

existance only in the horoscope. But here (in Vasya etc) we

are actually speaking about the nature of the sign, rather than the
horoscope itself!! I think the point is clear at least to an extend,
and expects more inputs from the leaned members.

Marriage compatibility

(A conversation with Arjun ji)

Arjun ji:

Dinam, ganam, mahendram, dheergham, yoni, rasi,

rasyadhipati, vasyam, rajju, vedha or dosham, gothram,
nakshatram, pakshi, bhootam and others are all listed for measur-
ing each parameter of compatibility required in any relation be-
tween two individuals. to add to these, manglik dosham, kaalasarpa
dosham, grahana dosham, Besides various modern man researched
or invented doshams are all there. unfortunately, the various mea-
suring tools mentioned in various medieval classics have some
inherent contradictions.

Me:

I feel that it is unsystematic (i.e. non-classified) view of the

concepts presented, is causing us the trouble in understanding the

(actually well classified!!) ideas put forward by saints and acharyas.
I will clarify:-

Let us approach the first confusion encountered by any one

approaching and trying to use marriage compatibility. You stated

it nicely. I agree with your statement. It would be the prime view
that would be felt by any sincere person approching marriage com-
patibility. But the point to remember is that-

The Acharyas have classified compatibility considerations stated

above by you (dinam, ganam etc..) as (“Agoodha Goodha

Bhedena dwidha hi khadana gunai”):

I. Agoodha (Non-hidden) marriage compatibility considerations

Eg: Rasi, Rasyadhipa, Vasya, Gana, Mahendra, Yoni, etc......

II. Goodha (Hidden) marriage compatibility considerations

Eg: Drishti (Liking), Mana (Love), Deha (Health and Body),

Vidya-Vinaya (Education), Stanabhijatya (Status&Position), Vaya
(Age) etc

Now the Non-hidden (Agoodha) marriage compatibility con-

siderations are again classified into four.

1) Sign Based

Eg: Rasi, Rasi-vasya, Rasi-Yoni, Rasi-Bhoota, Rasi-Varna etc

2) Sign-lord Based

Eg: Rasyadhipa, Rasi-bhava vasya etc

3)Star Based

Eg: Gana, Dina, Mahendra, Strideerkha, Nakshatra-Yoni etc.

4) Star related (Not important)

Eg: Nakshatra-bhoota, Nakshatra-Pakshi, Nakshatra-Mriga,

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Nakshatra-Linga, Tara-Maitri, Rina-dhana etc.

Of the above four the first 4 are direct “application” of some

ancient concepts in marriage compatibility. (The marriage com-
patibility system originated later only compared to those concepts).
The compatibility considerations given as Nakshatra-related are
may of still later application of some nakshatra related concepts
into compatibility, and many acharyas have told us that they should
not be given much importance.

Now comes the considering of the Nakshatra based Doshas.

Yes, except one of them (i.e. Vedha) all of these are star based, and
therefore the

importance is to that extent only.

1) Nakshatra-Vedha : Though the word Nakshatra is there in

the name, it is actually a method for locating star combinations,
that fall in the Shashtashtama (6-8 axis) signs that cause the most
trouble. So in essence it considers Sign and Nakshatra.

2) Nakshatra varga vedha

3) Rajju Dosha etc

But still now, except the general qualities of sign and star, the

planetary placement in horoscope is not considered yet!! So let us
consider if the planetary placement supports/indicates marriage
between those 2 people, by using,

1) Rana-Ranee Bhava (Structural compatibility between horo-

scopes) and

Now let us compare the placement of malefic in the horoscope

in a ‘general’ manner, by using,

2) Papa samya (Mangala dosha is just something comes with

in this)

Actually all the systems said above is child play, and the real

ability and understanding of the astrologer in understanding the
horoscope, is used from here onwards. i.e. Now we have to check
for:

1) Chance for having children

2) Death/Divorce

3) Poverty and scope for economic success

4) Possible Health problems in future

5) Lesbian/Gay nature of male/female

Yes, All of these together it is popularly known as Jataka Poruta

(meaning ‘Horoscope Matching’) which indicates that this is the
most important considerations in horoscope matching and also that
these are to be looked IN HOROSCOPE rather than in the mere
name of sign or star.

Now consider the Agoodha compatibility options as well based

on your understanding of the family, education, status, health etc
of male and female and their family!! The relatives of bride and
groom will do this, even if the astrologer is not doing it. So we
don’t have to worry much about it.

This is the well-classified system put forward by the Acharyas.

Can we call it un-scientific, or unsystematic?!

We follow it or not, the situations allow us to do it or not, etc

are all our trouble and the Acharyas should not be blamed for
that!!

Arjun ji:

Yes, this is where a practicing astrologer if follows saatvik

lifestyle and develops divine intuition, due to the vaak suddhi and
vaak siddhi, the reading, analysis and prediction become simpler.

Me:

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Yes, yes, all this is necessary, and I agree completely. But would

like to add that, we should add it up to the above (systematic un-
derstanding of the system put forward by the Acharyas)for the
best results.

Stars and Planets

(A conversation with Arjun ji)

Arjun ji:

Stars and planets are existing in nature, rasis are mythical in

nature.

Me:

I disagree!! Why? I will explain.

1) Stars : They are also mythical (following your terminology)

since we are talking about stellar divisions and NOT Yoga taras.
Our star (i.e. Nakshatra) is ‘an area in sky’, a stellar division, cov-
ering 13 deg 20 min. Thus become mythological due to the same
reason you ascribed to rasi.

2) Rasis (Signs) : They are also mythological (following your

terminology) since they represent ‘an area in sky’ covering 30
deg.

3) Planets : They are also mythological, since in astrology, we

are not talking about the planets that physical entities having no
special qualities and significance 9we ascribe to them in astrol-
ogy). But instead we are talking about Sun that is Father and Atma
karaka, Moon that is mother and water, Mars that is warrior etc!!!
If not mythological how will you understand it scientifically!!

I will better agree upon using the word ‘concept’ or ‘hypotheti-

cal construct’ rather than the word ‘mythological’. In astrology -
1) Signs 2) Nakshatras 3) Planets 4) Bhavas(Houses) become con-
cepts!!! Actually these are the basic ‘constructs’ in astrology (similar

to ‘Vata-Pita-Kapha’ in Ayurveda and ‘Vital force’ in naturopa-
thy) and that is why significance is assigned to these 4 categories
only. :) I think you will support this view which helps us much, in
understanding the logical system called astrology, and understand-
ing it as a system that fits into ‘holistic approach’.

Arjun ji:

Over and above, we have astrology derived from hindu my-

thology. While according to mythology we treat planets including
satellite moon as gods and worship their personalities, astronomy
and science paints them as balls of some mass. while the science
says how moon waxes and wanes, all puranas says how moon
was cursed with kshaya roga due to his neglecting of his 27 wives,
how the modern man percieves these contradictions - to see stars
as wives and planets as husbands or just balls of some light.

Me:

Here also the problem is with understanding the views of an-

cient Rishi’s in there own light, I mean the system provided by
they themselves. I will explain:

In there holistic approach to subjects under study, the ancient

Rishis from the period of Vedas itself, uses approaches such as-

1) Adhi-Bhowtika

2) Adhi-Daivika etc.

Ascribing human nature or thinking that a divine god/goddess

with a particular shape/body/qualities is present within ‘each and
every material’ (They left nothing! It was a system of study!) is a
method utilized by the saints in study!! But, yes, I should agree
that, this lead to too many misunderstandings and confusions. But
should also understand that, this system of study is beautifully uti-
lized in astrology which negates this disqualification ascribed to
it. Just see how beautifully we can picturise things, when we see-

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Sun - as a king, with a strong and matured body

Moon - as a queen, with a motherly nature

Venus - as the beautiful lady

Gulika - as the snake etc !!

The same system is in use, when we see -

Aries - as Ram

Taurus - as Ox etc as well!!

It is better to have a closer look at the logical systems used by

the Rishis, such as Adhi-Bhowtika, Adhi-Daivika etc and also to
have a closer look at the holistic system of study, before jumping
into conclusions.

It is easy to ascribe/accept everything as part of mythology, but

I would add that, it does not help much in understanding the sys-
tematic approach of our ancient seers. Understanding the system
they followed, in their own terms, is what we lacked till date, and
better than late to save our ancient knowledge in good shape, let
us try to do that.

PS: It is the bigger picture, and the exact understanding of out-

lines of the subject under scrutiny is of importance in any study.
That makes our work simpler.

Tarus Lagna

Shape = Bull.

A good and beautiful body, almost a narcissist, care too much

for the bodily and mental well being of oneself, selfish, good high,
muscle body, healthy physique, beautiful walking style, likes veg-
etarian food than non-veg, strong thighs and bulky bottom, kind,
helping nature, takes too much responsibilities, feels that life is
burdened with too much responsibilities, takes life too seriously,

mostly fail to see what others think and feel since he/she is too
much immersed in his own thoughts and emotions. Ta is a quad-
ruped sign. This indicates that the native spend his/her childhood
in a good house in a village in kingly manner. Agriculture, ser-
vants (helpers 3rd house), good amount of land property for rela-
tives, etc will be part of memory. The native

Sign Lord = Venus.

Probably dark brown skin or clear white skin, interest in music

and other art forms, special interest in dress and cosmetics, big
beautiful eyes, clear black beautiful hair, likes luxuries and enjoys
sex. Oily skin, pimples etc and beauty problems due to that at
teenage.

Ve is lord of Lagna and 6th exalted in Pc and debilitated in Vi

There is a constant inner conflict in him. The mind is always ripped
apart between selfishness and understanding of real justice. Mostly
justice (Li) fails and Selfishness (Ta) wins. Since Ve is the 6th lord
as well, the fight in support of or against sex life rules their life.
Likes cleanliness and will try to exercise the same habit in others
as well. Likes gardening, agriculture etc. Lagna lord exalted in
11th – will have elder brothers or sisters, but will get a chance to
control even them like an elder one, as indicated by 11th lord ex-
alted in 3rd. 6th lord exalted in 11th – will have many enemies.
Lagna lord Ve debilitated in 2nd – Will have some trouble having
children. 5th sign Vi is female, indicating that the native will prob-
ably would have one or two (probably two since Vi is
dwiswabhava sign indicating two) daughters. Lagna lord debili-
tated in Vi (naval portion), some trouble related to interior organs
in navel portion. Pregnancy problems, urinary excretory organs
related problems, infections etc is a possibility. 6th lord Ve is Fe-
male sign – enmity with ladies or due to ladies. Ve exalted in 11th
– more than one elder ones (brothers/sisters). Ta is a stira sign,
which indicates that the native has a steady nature, and at times

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

fails to change with the changing situations. Due to this memory
will be given more importance and good/bad memories would be
cherished always. In essence he/she would like to live a half real/
half imaginative life. 3rd lord Mo exalted in Lagna Some special
preference as an youngster among co-born. Nature of mind and
body of a Taurus native depends too much on the strength
(pakshabala) of Mo for this reason. If Mo is week, then the native
will have darkish skin, slim body, won’t care much for beauty in
the early stages of life etc. If Mo is strong, then the native will
have a strong and bulky body, fair skin, plump body, will care too
much about beauty and cosmetics even from the early stages of
life etc. Mo (significator of Mother) exalted in Lagna indicates
that, especially if the native is a girl, she would have to full fill
many responsibilities at home like her mother. 3rd house Cn is a
water sign, and the lord of it exalted in Lagna indicates that the
native will have a special interest in Water sports like swimming,
would like to bath many times a day, will like to visit sea lakes and
the like etc.

Here analysis is shown only for Lagna house. Continue with

the same type of analysis for all the houses such as 2nd house, 3rd
house etc, which will give a better picture about the life and nature
of the Taurus Lagna native.

Some other points

Mo owns 12th house from 4th (signifies mother). The 4th lord

exalted in 12th house from Lagna. The significator of mother Mo
gets exalted in Lagna. All these together indicates that, the hard
life lead by the mother of the native will have a high impact on the
memories and nature of the native. The native won’t get much
love neither from mother (4th house owned by a fire planet), nor
from father (9th house owned by another malefic). He/She would
be more affectionate towards the mother, and will think that the
suffering to the mother is mostly caused by the father, even though

there would be a some what good relation between the mother
and father. A ruling father (or a father with bad habits such as
drinking or the like) and an obedient/suffering/occasionally revolt-
ing mother is the general trend for Taurus native. This gives a hard
impression of life for him, and he/she really tries to shake off and
come out of this shade, and runs after happiness and life without
worries. But for sure these memories leave a permanent mark on
the native, making him/her improper to handle responsibilities.
Coupled with natures like selfishness, running after happiness,
tendency to avoid responsibilities, taking life too seriously etc,
makes the native fearful, an individual who normally lacks leader-
ship qualities etc, makes him/her an improper fellow to handle
independent responsibilities, or do true innovative revolutionary
studies. But the native will never be ready to accept this fact, and
always thinks and tries to project him/her as an able person. He/
She always seeks for appreciation form all quarters and feels happy
if it is awarded and feels offended if someone criticizes him/her,
even if it is true. But inside them they know this truth, and so
respects those who do this kind of criticism but at the same time
convinces them (through love) that he/she is not against them.

Some other points –

• Many brothers/sisters as pointed by 11th lord exalted in 3rd.

• Untimely death of elder co-born as indicated by 11th lord

having 8th lordship as well.

• Relatives in high power in the past as indicated by 4th lord

Su exalted in 12th.

• Pregnancy problems for women.

• Loss of relatives and high interest in family history as indi-

cated by Stira sign in 4th and Su exalted in 12th.

• Job away from home (native place) playing a major role in

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

life, even though the native will return to his native place later, and
would have strong ties there.

• Unsatisfied married life, and early death of husband/wife than

the native, as indicated by the lordship of 12th for the 7th lord.

• Long life (longevity) as indicated by the lordship of 8th house

for Ju, and amrita graha.

• Planet that can cause either maximum damage or maximum

help to the native due to its unique ownership of house and exalta-
tion debilitation relations – Sa (father, guru, luck) and Ma (broth-
ers/sisters, husband, sadness).

• The planet that can give maximum positive effect and happi-

ness – Me (children and knowledge)

• Remedial gem stone – Emerald in platinum ring.

Remember that all these covers only 1/12 of what can be pre-

dicted after knowing that the native is born in Taurus Lagna. I
hope others will continue with the same technique, and bring out
the total general nature and life events of the native, just by know-
ing the fact that he/she is born in Taurus Lagna.

Sakunas and Nimittas

(A good string of thoughts and mails)

In a yahoo group on astrology, I saw the following message:

— In .......@yahoogroups.com, “Jyotisa Shisya”

<achyutagaddi@> > > wrote:

|om|

Dear Jyotisas,

Nowadays, in the early morning, I go outside and sit on the

porch to enjoy the cool morning air. Today I was a little later

than usual and wondering if I had missed the milkman’s knock.
A crow came up and perched on the parapet wall near to where
I was sitting. Into my mind came the following questions in *se-
quence*:

(1) Will the milkman come to deliver the milk?

Crows response: three caws

(2) Will I get the expected speedpost today?

Crows response: two caws

The crow then flew away.

Actual situation: The milkman came and the speedpost didn’t

arrive as of now.

Is it a coincidence that YES has three letters while NO has

two letters? Who is more intuitive? The crow or the fellow sitting
on the porch?

Jyotish lesson: Make it a habit to observe acutely what is hap-

pening around. you and try to decipher the meaning of what you
observe relative to the situation. The art of deciphering nimittas or
sakuna sastra is an invaluable tool for the jyotisa.

best regards
Hari

This story aroused my interest and so I forwarded it to

ancint_indian_astrology@yahoogroups.com, with the following
note:

— In ancient_indian_astrology@yahoogroups.com, Sreenadh”
<sreesog@.....> wrote:

Dear All,

I have seen the following message in one of the yahoo groups.

It is the description of just an incident but the story seems to hide
a lot of meaning - and is really good!! So I am forwarding it to our

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

forum for all of us to read.

Sreenadh

I got the following replay for the same from Pandit Arjun ji.

— In ancient_indian_astrology@yahoogroups.com,

“panditarjun2004” <panditarjun2004@...> wrote:

dear sreenadh ji

Even though these shakuna shastras are interesting, i did not

read or learn them as i did not find any classics on them. if you
could refer any classics mentioning these shakuna shastra or any
old books on how to read from animal hints, i would like to learn
them also. if predictions can be made on the caws of a crow and
barks of a dog and the fall of a lizard, it is really an easy task for an
astrologer.

with best wishes
arjun

This prompted me to write a detailed replay for the same, as

follows-

— In ancient_indian_astrology@yahoogroups.com, Sreenadh”
<sreesog@.....> wrote:

Dear Arjun ji,

It not due to the reference to sakuna shastras that i presented

that mail, but due to the hidden double meaning and anomali. ;)
Becoming serious, :) Now coming to the subject of ‘Sakuna’ and
‘Nimitta’ (If you are one a travel the Nimittas that you observe in
the start of the journey - with approx 100 m - is termed Sakuna
and all omens are generally termed ‘Nimitta’), it is a subject dealt
with in Samhitas. So the available ancient classics that deal with
this subject would be samhita texts like - Brihat samhita, Harita
samhita, Samasa samhita, Maha yatra etc. Prasna texts like
Prasnamaraga, Prasnanushtana padhati etc also refer to various

omens related to Prasna in an elaborate manner. Texts like Kerala
prasna samgraha, Prasna Koutuka gives omens to be observed
related to touching of body parts by the qurent. In texts like Siva
sworodaya and Agni purana omens judged from breath pattern
are mentioned. Even Ayurvedic classic texts like Ashtanga Hridaya
also discusses omens that would help the doctor to judge the dis-
ease, situation and the possible outcome of the treatment. This
system is very old as is evident from the statement of ‘Vishnugupta’
(chanakya) in Chanakya sutra: “Upastita vinasa prakrityakarena
karyena drisyate” Meaning, the future possibility of destruction or
bad out comes would be indicated by the natural omens. Eg: Be-
fore rain we see the clouds - it is an omen Before earth quake the
animals react - it is an omen. The classification of omens which
depends on various basic principles itself is a big subject to deal
with. By the way we value the statement of Vishnugupta (chanakya)
because he is the reputed author of a reputed astrological classic
called ‘Vishnugupta Hora’. You said: “ if you could refer any clas-
sics mentioning these shakuna shastra or any old books on how to
read from animal hints, i would like to learn them also”

If we want to be systematic and authentic, to understand the

animal behavior, it is better to read modern texts on the subject
and depend on direct observation and study of animals and na-
ture. :) Mihira in Mahayatra (also known as Brihat yogayatra) asks
us to study the animal behavior and nature from direct observa-
tion. Yes, I here you ask, where is astrology in it. :) The astrologer
is supposed to predict and for that he is collecting all the tools he
could, whether that is related to planets and rasi chakra or not.
This is specially important in Ashtamangala Prasna etc. For them
the concept while considering animal behaviour etc was, “it is
important are you able to predict future events accurately and how
you do it is not important”! But remember, this concept is JUST
PART of the big nimitta system and not a rule that depict the
WHOLE nimitta system. I hope the above references will be suf-

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

ficient to give you a start on the subject, of omens. “if predictions
can be made on the caws of a crow and barks of a dog > and the
fall of a lizard, it is really an easy task for an astrologer.” No wrong!
Wisely and efficiently using and understanding this system is one
of the hardest tasks!

I have heard a story related to observation of a nimtta by an

Ayurvedic doctor. He visited one of the patients with his sishya
and having digestion problems. He observed the smell and pres-
ence of Jackfruit near to the bed of the patient, and from that omen
observed that eating of too much jackfruit was the cause of indi-
gestion. Another day the in the absence of the guru the sishya had
to visit a patient with the same problem. He was unable to locate
the problem by diagnosis, so he looked around for omens, and
found some grass near to the bed of patient. So he immediately
asked “Did you ate grass yesterday?”. Same is story of and the
study of the system of “Omen observation”. It is in a better dam-
aged state similar to the jataka stream of astrology at present. :)

We could find knowledge related to Nature, climate, body lan-

guage, breath pattern, astrological knowledge of zodiac and plan-
ets, animal behavior, biology, psychology, hundreds of beliefs,
many superstitions all getting used WITH THE AIM OF PRE-
DICTING THE FUTURE in this branch astrology. It is the an-
cient mother of several streams of knowledge. :) We should have
to look at the subject of omens in a new light. May the grace of
nature be with us, with that grace let us be with it, to understand
the world around us in a better way, so that everything will reflect
in us, and give us clues about the future possibilities which helps
us in prediction.

PS:

* The astrologer is like a mirror who reflects the nature and the

qurent himself.

* He is a person who see - which others can not see (Even in

day to day life)

* He is a person who hear - which others can not hear (Even in

day to day life)

Meaning he observes with attention and understands much more

from what others too see and hear. He is the wise man who is
there to say what he saw and heard to others, but in a differnt
mould, so that it would be beneficial to them.

Sreenadh

To this mail, I got an interesting response, as follows from

Souvik datta ji:

— In ancient_indian_astrology@yahoogroups.com, Sauvik
Datta” <sdutta@.....> wrote:

Sreenadhji,

This reminds me of the string theory on quanum physics...

Sreenadhji, do you exist in parallel universes? :)

Thanks

Souvik

My response was as follows-

— In ancient_indian_astrology@yahoogroups.com, Sreenadh”
<sreesog@.....> wrote:
Dear Sauvik ji,

lol.....In a parallel universe called Kerala (with an indecipher-

able and cumbersome language ‘Malalayalam’), where an astrolo-
ger started speaking english recently only... :)) But the wonder is
that, these people of the south India, have started copying old San-
skrit texts into their regional scripts, before hundreds of years, and
those texts become extinct in North India but still many references
and slokas are still available in these regional scripts! They felt it

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

difficult to write Sanskrit and have created 2 scripts - popularly
known as ‘Grandha lipi’ or ‘Grandha script’. Grandha lipi means
a script that was created to write Sanskrit in a script that resembles
regional scripts (with less alphabets)of Kerala and Tamilnadu.
These scripts are -

1) Tamil Grandha lipi (Now only available in preserved texts

in manuscript libraries) [Tamil is the language of the state
‘Tamilnadu’]

2) Malayalam Grandha lipi (This later become the slandered

script of Malayalam) [Malayalam is the language of the state
‘Kerala’] Malayalam Grandha lipi become Malayalam and many
be because of that many ancient Sanskrit slokas and sloka refer-
ences are available in in this language and texts. The astrological
knowledge in this language is already explored although the fruits
are not yet completely presented to the world. But the Tamil
Grandha lipi is an unexplored treasure!! Many spend years to trans-
late Sanskrit texts to Tamil Grandha lipi and as you may know
Tamil is an older and anceient language than Malayalam. Now
nobody reads and uses ‘Tamil Grandha lipi’, but the manuscripts
libraries (all over India) have thousands of ‘Grandha lipi’ texts
preserved with them!! Who knows, we many find many, ‘thought
to be lost texts’ in this collection. It is another treasure for we chil-
dren to play with - caused by language development and its his-
tory. I think, even though I am able to notice this regarding
Malayalam and Tamil, there is a possibility that this is the same
situation with all the other regional scripts as well. Somebody should
conduct a search for ‘Sanskrit astrological classics in regional
scripts’. Then from Southern states and from states like Kashmir,
Orisa etc new knowledge and lost texts may sprung and rise to
their feet, becoming visible to all. :)

Love,
Sreenadh

I think, all these shows how even stories becomes Nimittas for

good knowledge sharing.

Chaya Jyotish

In ancient_indian_astrology yahoo group, one of the members

pointed to a narration about the experience of “Vargeese Kuryan”
(as narrated in one of his books) on Chaya Jyotish. The auther
said that, even though “Vargees Kuryan” was intially relectent to
belive in the predictions given by the astrologer, he was wonder
struck by the accuracy of the system.

<SNIP>

After Medora’s brother got his shadow ‘read’, they persuded

me to do the same. So as not to appear a spoilsport and also for
some fun I stood in the sun with the jyotishi measured my shadow.
Shuffling through the bunch of parchment-like leaves, and find-
ing what he was looking for, he read out: “You have no faith.”

</SNIP>

We were all wondering what this ‘Chaya Jyotish’ is! The name

was new to us. While disussing about this, another member as-
trologer of the group ‘jagannathan ji’ pointed out - “Possibly the
lagnam is arrived at by measuring the chaaya.” I suggested we
will look for more slokas (apart from the ‘Chaya purusha
lakshanam’ mentioned by Mihira) related to this method, so as to
reach a defenit conclution about the subject and its method.

Yesterday I bought a book on “Hanuman Jyothish”, a collec-

tion of some locally popular astrological systems which tradition-
ally gets associated with the Tantric systems related to “Hanuman”.
Most of them are simple predictions using charts or chakras. The
text I bought does not seemed to be authentic and didn’t gave the
original sources clearly. (It is compiled by one “Pramod Sagar”
and published by “Manoj Packet Books”) In one of its chapters, I
found some slokas related to omen interpretation related to crows.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

The chapter started with the words, “Nagarjuna Uvacha”. As some
of you may know “Nagarjuna” is a popular Tantric Guru who
wrote Tantric texts like “Kakshapuda” which contains astrology
(Kala Tantra) Medicine (Kalamantra) etc as well. He is reputed
guru of Ayurveda as well. What ever that be, Nagarjuna is a well
respected Guru of the Tantric Stream, even though his Tantri/Matric
books contain a large amount of superstitions as well. The pur-
pose of telling it all here is that, I found some info about “Chhaya
prasna” and the end of this chapter on `omens related to crows’ in
this text of `Hanuman Jyotish”. In the last but one sloka of this
chapter is as follows:

“Dharopari Trimsavid khande `aava aava’ swaram punaH
Yeda ratati kakastada dukhavarta kathayati”

Meaning (During Prasna) if in the 3rd Khanda of a day crow

cries that would sound ‘aava aava’, then the astrologer should think
that some danger is going to happen for that individual.

I am not much interested in this bit of info, since I am not an

expert in animal behavior, or understanding and interpreting the
behavior and sounds of birds and animal. ;) But notice the fact that
above quoted, Nagarjuna slokas is in Sanskrit. After this sloka
two versions of “Chhaya Prasna” are mentioned by the compiler
of the book Hanuman jyothis (pramod sagar).

1) Chhaya Prasna – 1st Version

As an extension to the above sloka the compiler (of the book

‘Hanuman Jyotish’) quotes some local Hindi slokas that are re-
lated to “Chhaya Prasna”. Look at what he quotes, after saying
“Punar vaktavayam adhikokti” (Then I am going to say some ex-
tra things that can be said along with) –

“Kaka jo bole apana man. Chhaya napike keeje dugane.

Sapta bhag se baki joyi. Bole kak pramane hai soyi.

Ek rahai to bhojanakari. Dooja lambi jaya savari.

Teeje mrityu yatra pavai. Choudha kalaha aag jalavai

Panch se mangal yatra kahai. Soonya aru chaH tij man ko lahai”

Notice that the language of this sloka is ancient Hindi, that

sounds similar to some doha of Kabir. ;) The meaning of the sloka
is – When the crow sounds like that, measure the shadow of the
native in angulas (an ancient unit of length). Then multiply this
length with two and divide it with seven. Take the remainder and
based on that (based on the planet indicated by that number?) give
the predictions. The predictions given should be 1- gain of food,
2- birth of someone, 3-death of someone, 4-more troubles, 5-get-
ting a good message, 6-no prediction, 7-no prediction. If six or
seven is the remainder then think that the crow is speaking it own
language and that it is not related to that Prasna.

Why it interests me? It seems that if we remove the crow from

this slokas, then a new system of Prasna emerges. The advice would
be –

“Measure the shadow of the native in angulas (an ancient unit

of length). Then multiply this length with two and divide it with
seven. Take the remainder and the based on the planet indicated
by that number give the elaborate predictions. Take the sign in
which the planet is placed as the Chhaya Arudha (Shadow Arudha).
The simple predictions for the remainder number would be, 1-
gain of food, 2- birth of someone, 3-death of someone, 4-more
troubles, 5-getting a good message, 6-no prediction, 0-no predic-
tion. If six or seven is the remainder then think that the crow is
speaking it own language and that it is not related to that Prasna.
And so if the remainder is 6 or 0 (7) then depend totally on the
Chhaya Arudha. Taking that sign as the starting point and consid-
ering the planetary placement at the time of Prasna related to that
Arudha, we can give the total predictions for that native”.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Why such a conclusion?! Because there are already several

similar systems present as part of normal prasna system of astrol-
ogy. To mention some – Tamboola Prasna, Akshara Prasna,
Dinanadika Prasna etc follow a similar scheme. If this is the case
then it becomes clear that Chhaya Jotish or Chhaya Prasna is a
sub system (or local deviation) of the normal prasna system that is
followed everywhere. And also that it is just part of the normal
system of astrology. Nothing much new info is there related to
that, except the above quoted bit of info. The length of shadow of
the native would be just used to determine the planet and thus
(from the placement of the planet in any sign) to derive “Chhaya
Arudha”. Taking that sign as the starting point and considering
the planetary placement at the time of Prasna related to that Arudha,
we can give the total predictions for that native.

The above method is briefed by Nagarjuna in Sanskrit as –

“Saptaguli parimita chhaya cha dwiguneekrita”. Meaning, Multi-
ply the shadow length (of the native) by two and divide by seven.
(and give predictions based on that). The total system of “Chhaya
Prasna” is based on this sloka bit by Nagarguna that is part of
Tantric school of astrology.

The author of the book “Hanuman Jyotish” gives one more

interpretation to this bit, which is given below-

2) Chhaya Prasna – 2nd Version

Take a stick (pole) of 7 angula length and measure the length

of the shadow of this pole at the time of Prasna. Multiply it by two
and divide the result by seven. Give the prediction based on the
remainder number (as given above).

Here the difference in system followed is only that the instead

of the length of the shadow of the native, the length of shadow the
seven angula pole is measured at the time of Prasna. Here also the
above sloka bit by Nagarguna forms the supporting base and noth-

ing else. Since there is no supporting indication for “Take a stick
(pole) of 7 angula length” in the Nagarjuna sloka bit, I feel that the
first version is slightly better than this one.

I think this clarifies what “Chhaya Jyotish” is or better, what

Chhaya Prasna is. :) Thus to conclude “Chhaya Prasna” is an ex-
tension of the normal system of Prasna by some local astrologers,
based on some slight directions given by the Tantric guru
Nagarguna. May be it is also possible that this system is adopted
by astrologers who depend on “Hanuman Jyothish” of Tantric
astrology than the followers of other streams. But I can not hold
wondering how both these streams of “Nagarguna system of Tantric
astrology” and “Hanuman system of Tantric astrology” are related.
Is it that both are part of Tantric astrology, that holds the link?! I
can not also stop wondering – how and why when books and
related slokas came to me from nowhere when I just gets inter-
ested in them!

Thus, those “parchment-like leaves” (mentioned by ‘Vargees

Kuryan’) could be some manuscript of normal astrology (since,
once the Arudha is determined based on shadow it is easy to make
predictions based on normal prasna system of astrology) or could
be some special manuscript on “Chhaya Prasna”. This points to
necessity of further search for unique texts that deals with “Chhaya
Prasna” alone or describes “Chhaya Prasna” in more detail. But
for know I think we know what it is. :)

Therefore, as far as its accuracy is concerned “It can be ac-

curate only as much as normal system of Prasna - nothing more
nothing less”. :) Or better, It is just a small side stream of normal
prasna system. This helps us to come out of wondering about the
mystery of this system - and get fascinated too much and errone-
ously judging by mistake that it is better than normal system of
astrology. ;)

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

What is Drishti?

I am presenting my ideas and thoughts on Drishti. I hope that

the following will be helpful in search for the original system of
Indian Astrology.

View 1 :- Drishti is relative angles between planets

In classics (Krishneeyam, BPHS, Varaha Hora, Yavana Hora)

it is said that the planets have partial Drishti towards some houses.
It is said that-

3rd House - 1/4 Drishti

4th House - 3/4 Drishti

5th House - 1/2 Drishti

7th House - 1 Drishti

8th House - 3/4 Drishti

9th House - 1/2 Drishti

10th House - 1/4 Drishti

Here you can note that the Drishti is NOT increasing in a

gradual manner in the first half till 180 deg, SEEMS TO gradually
decrease after 180 deg. This lead somebody (like Sripati) to sug-
gest that, Drishti should be calculated for ALL DEGREES in a
Shashtyamsa or Percentage bases. Thus the proposed suggestion
by him would be-

90 deg = 25 %

120 deg = 75 %

150 deg = 50 %

180 deg = 100 %

240 deg = 75 %

270 deg = 50 %

300 deg = 25 %

But as you could understand, calculating Drishti for ALL DE-

GREES becomes relevant only when we accept the “unequal
house division system” (Bhava system) proposed by Sripati him-
self!! Because then only the GRADUAL increment or decrement
of a planet’s influence in a single house itself comes into consider-
ation! But as we know already, the ancient Saints considered House
and Sign as the same. And therefore no “unequal house division
system” was prevalent as per ancient Indian astrology, but only
equal signs/houses of 30 deg each.

Another pitfall this view leads into is “Associating Drishti with

angles”. This concept leads to the view that “Drishti is nothing but
relative angles between planets”. If this was the basic concept then
the saints could have arranged the Partial Drishti in the following

way -

90 deg = 25 %

120 deg = 50 %

150 deg = 75 %

180 deg = 100 %

240 deg = 75 %

270 deg = 50 %

300 deg = 25 %

Which makes calculation easy, because then we could use the

simple formula,

(100/180) x Angle = Drishti %

But this not possible, since NO CLASSICS by saints support

neither this view, nor the concept of “unequal house division”.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

View 2 :- Drishti is relative signs the planets influence from the
sign of their placement

As it happens in several other instances, the very good text

“Krishneeya” gives as the clue to the original system followed by
the saints. In Krishneeya it is said that -

Shashtam dwiteeya bhavanam Dwadasamekadesam na pasyati
Swastanadweeshyante grahastadanyani bhavanani

[The planet does not look (Drishti) towards 2, 6, 11, 12 houses/

signs from the house/sign they are posited in]

As we know well the word Bhavana means Sign as clearly

stated by Mihira in the sloka, “Rasi Kshetra Griha Rksha Bhani
Bhavanm chikartha sampretyaye” [Rasi, Kshetra, Griha, Rksha,
Bham, Bhavanam are words with same meaning] Thus it means
that, the planets have 0% drishti towards 2, 6, 11, 12 signs from
the sign they are posited in!

This also means that the concept of GRADUAL increment or

decrement of Drishti (proposed by Sripati) should be discarded! If
we follow the clear cut rule put forward by the saints, what we get
is -

All planets have Drishti towards -

1st Sign from the sign (completely) from the sign they are pos-

ited in - (Full)

2nd Sign from the sign (completely) from the sign they are

posited in - Nil

3rd Sign from the sign (completely) from the sign they are pos-

ited in - 1/2

4th Sign from the sign (completely) from the sign they are pos-

ited in - 3/4

5th Sign from the sign (completely) from the sign they are pos-

ited in - 1/2

6th Sign from the sign (completely) from the sign they are pos-

ited in - Nil

7th Sign from the sign (completely) from the sign they are pos-

ited in - (Full)

8th Sign from the sign (completely) from the sign they are pos-

ited in - 3/4

9th Sign from the sign (completely) from the sign they are pos-

ited in - 1/2

10th Sign from the sign (completely) from the sign they are

posited in - 1/4

11th Sign from the sign (completely) from the sign they are

posited in - Nil

12th Sign from the sign (completely) from the sign they are

posited in - Nil

Or in other words

All planets have Drishti towards -

1st Sign from the sign (completely) from the sign they are pos-

ited in - 100 %

2nd Sign from the sign (completely) from the sign they are

posited in - 0 %

3rd Sign from the sign (completely) from the sign they are pos-

ited in - 50 %

4th Sign from the sign (completely) from the sign they are pos-

ited in - 75 %

5th Sign from the sign (completely) from the sign they are pos-

ited in - 50 %

6th Sign from the sign (completely) from the sign they are pos-

ited in - 0 %

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

7th Sign from the sign (completely) from the sign they are pos-

ited in - 100 %

8th Sign from the sign (completely) from the sign they are pos-

ited in - 75 %

9th Sign from the sign (completely) from the sign they are pos-

ited in - 50 %

10th Sign from the sign (completely) from the sign they are

posited in - 25 %

11th Sign from the sign (completely) from the sign they are

posited in - 0 %

12th Sign from the sign (completely) from the sign they are

posited in - 0 %

If you feel that this concept of Saints about partial Drishti is

primitive and incomplete, then I would boldly say that, we should
accept their concept AS IS till we understand the original astro-
logical system proposed by them, completely. We have NO
RIGHT to pour water into the system they proposed without clearly
understanding the system proposed by them. I reject Sripati (his
corrupting of the original system) also in the same spirit. One more
point we should remember - The saints of Arsha School (Skanda,
Vasishta, Viswamitra etc), Garga School (Garga, Rishiputra etc)
NEVER proposed any “Partial Drishti” system! They have only
talked about “Full Drishti” (towards 7th House) and “Special
Drishti” (of Ma, Sa and Ju) only and NOT about “Partial Drishti”!
It is the Yavana School (Yevanewara, Meenaraja, Sphujidhwaja
etc) that proposed partial Drishti. Probably it is from Yevanewara
that Parasara borrowed this concept of Partial Drishti. Since
Parasara borrowed many concepts from Yavaneswara [An Indian
(Afghanistan?) guru of an astrological school of thought who lived

far before Alexander’s invasion to India and before the period

of Parasara Hora, i.e. 1400 BC], many have even abused Parasara
as Yevana! So -

1) if you want to go by the original steam of Indian astrology,

let us first discard the “gradually increasing or decreasing drishti”
concept of Sripati and the idea that “Drishti is relative angles be-
tween planets”.

2) If you are strong willed and a real puritan then, discard the

concept of partial drishti itself, since the Arsha School and the
Garga School never propose such a thing!!

But I won’t suggest you to do the second thing, since we also

respect the views of Yevanewara and Parasara as well. Moreover
Krishneeyam and Saravali also talk about Partial Drishti (prob-
ably following Parasara). Saravali even goes to the extend of pro-
posing some Rajayoga based on Partial Drishti in slokas like
“Vrishe Sasi lagnagataH supoorno...” and “EkaH sweche subhaH
syachubha gaganagaH...” etc. So I won’t suggest discarding the
“Partial Drishti” concept, but for sure we should discard the cor-
rupting ideas put forward by Sripati, with the malicious intention
of giving a strong hold to his “unequal house division system”.

I don’find any statement in support of considering Rasi and

Bhava as seperate entities in texts before 10th century. But I do
find statements that supports considering Rasi and Bhava as one
and the same entities, with the only difference that Rasis statrs
from Aries, and Bhavas starts from Lagna. (This subject is already
dealt in detail in one of the earlier articles)

Qn:

Do the special aspects of 4,8 for mars and 3,10 for saturn and

5,9 for jupiter have any logic behind them. if so, why venus, mer-
cury, sun and moon do not have these special aspects.

Ans:

I don’t know. May be the rational for this is present in lost part

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

of the Rishi horas. The only thing I know is that all the different
schools of astrological thought such as Arsha school, Jain school,
Yavana School support the concept of special drishti. I will supply
the available quotes below:

Triteeye dasame souriH jeevastad trikonage
Chaturasram dharasoonuH kalatre nikhila grahaH
Poornam pasyanti sarvatra prayaschanti phalam tatha

(Surya hora)

This is a text of the Arsha school. Although similar sloka is not

available from the other slokas we can see that Skanda Hora, Brihay
prajapatya, Vasishta hora, Kousika hora and Sounaka hora also
supports the concept of “Special Drishti” (Ma to 4th and 8th, Ju to
5th and 9th, Sa to 3rd and 10th) These are all texts of the Arsha
school. Now considering the Jain school of thought –

Duschitkagan souristrikonastan brihaspatiH
Chaturthashtamagan bhoumaH seshaH saptama samstitan
Bhavanti veekshane nityam uktadhika phala grahaH

(Gargi hora)

This is a text of Jain school of thought. Including Garga and

Rishiputra all the Rishis of this school as well support the concept
of special drishti as evident from the above sloka. Now coming to
Yavana school of thought –

Phalam visesham pravadamyathato
Bhoumasay poornam chaturasrabhe syat
Phalam cha jeevasya tatha trikonam
Poornam saneH syad dasame triteeye

(Yevaneswara Hora)

The scholars like Yevanacharya, Meenaraja, Sphujidhwaja etc

of this stream of thought also fully support the concept of special

drishti.

Being the students of ancient Indian astrological system, we

are trying to understand this ancient system without violating the

basic rules put forward by them. Therefore even though we don’t
know the exact logic behind the concept of special drishti we have
to accept it. Yes, of course we can continue our search for the
logic behind this concept. When the time and effort is ripe the
truth will be revealed to us. Except Spujudwaja Hora and
Meenaraja Hora all the texts mentioned above are lost and only
some slokas are available. The available slokas does not discuss
the logic behind this concept, so we presume that it would be there
in the lost part of these texts. But yes, the concept of special drishti
for Ma, Ju and Sa is one of the age old, fundamental concept in
astrology.

PS: I forgot to add, all those slokas mean, “all planets have

drishti towards the 7th house from the house it is placed. Sa has
special drishti towards 3rd and 10th house. Ju has special drishti
towards 5th and 9th house. Ma has special drishti towards 4th and
8th house”

Qn (Arjun ji):

Till date i did not get the answer to “why” these special aspects

for three planets? “why” the other planets do not have special as-
pects?

Ans (Me):

Me too is searching for the answer to that question. But the fact

remains that even when we find some logically correct answer
[that ofcourse we can find ;) ] that may not be the true one!!! I will
try to provide (inventions!!) some possible EXPLANATIONS later
(let me think about it), but be sure to remember that they may not
be the true ones. :)

Let us try some EXPLANATIONS:

Logic -1

The special drishti is - “Charanabhi vridhita”, starts from legs!

:) Now consider kala purusha, let us alote leg to Sa, 10 th house

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

indicates middle portion of legs. let us make it short -

Sa = 3rd and 10th = Throat (Sound - Air) and Legs.

Ma = 4th and 8th = Chest and Sexual organs (Courage and

Kama)

Ju = 5th and 9th = Belly and Thigh

So it is the Kalapurusha concept and the significance of body

parts is there behind.

Logic -2 (Not perfect)

The special drishti is - “Charanabhi vridhita”, one by fourth!

12/4 = 3. Meaning it increase by 3 signs in the order “Ravija
Amaredhya Rudira pare cha” (Varaha hora), i.e Sa, Ju, Ma, oth-
ers.

Count 3 from Lagna = 3rd hous = Sa.

Count 3 from 3rd house = 5th house = ju

Count 3 from 5th house = 7th house = Ma and others.

Count 3 from 7th house = 9th house = Ju

Count 3 from 9th house = 11th house(!) = Sa ?

[Here the logic fails and I stopped. :)) ]

Logic -3 (Not perfect)

Let us do some maths -

3+10 = 13 ; 13-12 = 1 ; Lagna

4+8 = 12 ; 12th house

5+9 = 14 ; 14-12 = 2 ; 2nd house

Ju is the karaka for 2nd house. Any connection? ;)

Logic -4

Sa is karaka for 10th, Ju for 9th etc. So the Drishti may have

something to do with (fixed) Bhava karakatwa assigned to planets
as well. But yes, it could be one of the reasons.

“Special Complete Drishti” is supported by “NO Rishi horas”

of the Arsha Kula! They have approved only that, ALL PLAN-
ETS have -

1/4th Drishti in 3rd and 10 house

1/2 Drishti in 5th and 9th

3/4th Drishti in 4th and 8th

The concept of Special complete Drishti is a concept by Jain

school of astrology, and is first given in Gargi hora. Even Varaha
mihira indicates that it is not his concept but of others!! In the
sloka “Tri dasa trikona.......kila veekshanedhika”, He says that it
is an openion of “kila”, some others (not mihira)! But yes, as you
know Laghu parasari supports this concept of Special complete
drishti. (But now the question comes Laghu parasari is by Parasara
or some body else?) Ok, what ever that be, we can accept that
Gargi and Parasara approves the concept of special Drishtis, and

it is extensively in use now a days as well. :)

— In ancient_indian_astrology@yahoogroups.com,
“panditarjun2004” <panditarjun2004@... wrote:
dear sreenadh ji

Thanks for listing various logics which give new dimensions. I

personally believe the following logic: as per NASA, the order of
the planets is as follows:

SUN
MERCURY
VENUS
EARTH (MOON)

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

============
MARS
JUPITER
SATURN

We find Mars, Jupiter and Saturn which are on the other side of

earth are assigned special aspects either due to their farthest from
sun or some technical scientific reason. i am not a scientist but
believe there is some deeper meaning in this structure which cor-
relates to the special aspects of these three planets.

Please throw more light from this angle or correct me if i am

wrong.

with best wishes
pandit arjun

(Ju) - Rudhira (Ma)- Pare cha (Others). So the order is:

Sa-Ju-Ma-||(Earth)||-Others (Mo,Ve,Me,Su)

Listen to the word “Para”. The opposits could be “Apara”. Is it

that Sa, Ju, Ma are - Para grahas and (Mo),Ve,Me,Su - are para
grahas. Does it that Para and Apara indicates the two sides of earth
as well?! ;) Don’t get confuced - the real meaning of the word
Para is “Others”. I was just excersising logic. :) Want some more?

Apara =A+Pa+ra. As per kapadayadi notation it would be 0-1-

2. Writing in revese order (the standered method for kapadayadi),
it becomes 210. 210/30 = 7. All the planets have full drishti in 7th

house. Any connection? :) Yes, All this concepts about “Special
full Drishti” of Sa, Ju and Ma are openions of somebody (Garga
and Parasara) and not of the tradition followed by Mihira! Look
at the word ‘Kila’=somebody says!

It means that except the Gargi hora reference, Mihira couldn’t

find this concept in Skanda hora, Brihal prajapatya, Vasishta Hora,
Sounaka Hora, Kousika hora etc.

Kunda - Birth time Rectificaion

Introduction

Kunda Multiplication method can be used for Birth time recti-

fication. The word ‘Kunda’ originated from Paralper system (As-
signing numbers to Alphabets) of Kerala. In which Ka=1 and Nda
=8. When alphabets are used to write numbers, digits should be
written in reverse order. (Sankhayanam Vamatho gathi). There-
fore, Kunda = 81. What is the importance of this number? 81 = 9
x 9. It shows the Navamsa-Navamsa. (It is better to use the word
Navamsa-Navamsa/Nava-Navamsa to refer to Kunda. As the word
Kunda has got a Kerala regional origin, and as it just notates a
number, I am not supportive to Chandrahari’s idea of relating
Kunda to Kundalini) The questions to be answered are:

1) Where this method originated? (What is the authentic sloka

connected with this method?)

2) How it should be used? (How it should be applied?)

3) How much rectification can be attained with this method?

4) What are the demerits of this method?

Let us try to answer these questions.

Method

One of the authentic references we see about this method is on

Presnamarga. It says,

“Kundanikhne pridhak legne prashtre thara na chethbhaveth

Kshipthva kaschith kalasthekthva(aa)neyam prashtre

jenmabham”

‘If the resultant longitude, of Asc x 81 falls on the birth-star of

the qurent, then the Asc is correct. If it doesn’t, increase or de-
crease some minutes to the Asc and again multiply with 81, and

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

see whether it falls on the birth-star of the qurent’.

According to the statement ‘Trikonagananam sarvathra yojyam’

(You should consider trine stars always) in Desadhyani (a famous
vyakhya of Varaha-hora) and Hridyapadha (another famous
vyakhya of Vraha-hora), the astrologers consider the trine stars of
Navamsa-Navamsa as well. Asc shows the body, and Moon (birth-
star) shows the mind. A combined effort of these two is necessary
for a birth to take place. That is why the acharya says that both of
them should be related to each other. (Another factor to be consid-
ered is the rhythm of the day. That is where the Pancha-tatva comes
into play)

The Presnamarga acharya is asking us to apply this method in

Presna. Can it be applied for birth-time rectification in Horoscope?
From where Presnamarga acharya got this method? The root of
this method lies in Varaha-hora. In the words of Mihira-

“Tathkalamindu sahitho dwirasamsako ya-

sthathulya rasi sahitho purathassasanke

yavanudethi dina-rathri samanabhaga-

sthavathgathe dinaniso prevadanthi jenma”

This sloka has many meanings. Kunda calculation is one of the

interpreted meanings from this sloka. ‘Rasas’ are 9 in number.
(Nava rasa) Therefore ‘Dwiramsaka’ means 9 x 9 =81. Therefore
one of the meanings would be ‘If Asc x 81 is equal to the birth-star
then it is the birth-time’. Therefore, now we can say that this method
can also be applied in horoscopes. But from where Mihira got this
method? The root text is Sounaka hora. In the words of the great
saint Sounaka -

“Yedrasi samjcha aadhane seethamso syannavamsaka

navamsaka navamso va soothi sthathsdhepi va vidhou”

This sloka has the same meaning as included by Mihira in his

sloka. Now we are sure that it is an authentic method, put forward
by the great saints, for the rectification of birth-time.

What are the propositions of this method?

The Navamsa-Navamsa (Kunda) takes 18 min to make a com-

plete revolution of the zodiac. As we are considering the trine-
stars, to cover 9 stars it takes 18/3 = 6 min. Therefore, the maxi-
mum correction we can attain by using this method is half of 6
min. i.e. (plus or minus) 3 min.

If we stick to the preposition that birth-star should come in the

trine-star of Kunda-sputa (Longitude of Navamsa-Navamsa), one
or two ideas comes to our notice. They are-

1) No two birth can take place within an interval of 6 min. In

other words, in the case of twins, there would be 6 min. difference
between the birth times. (Only in the case of Siamese twins this
law should be violated)

2) As the methods for sex determination from horoscopes are

given in authentic texts (we can determine whether the child is
boy or girl from birth-time/horoscope itself), it means that, Siamese
twins should be either both boys or both girls. No Siamese twins
with one of them boy and other girl would occur. (As it is a fact
we know, it could be taken as a fact for the worth fullness of
Navamsa-Navamsa theory)

Such strong assertions pointed to by this method should be tested

scientifically. If found false, we should drop this method, and search
for more reliable/authentic/rational methods.

In Hari’s words, ‘It all points to a rhythmic correlation between

the revolution of earth (Asc) and the movement of Moon (birth-
star)’. As the whole astrology is concerned with ‘the inter-con-
nectedness of the rhythm of the universe with human/mundane

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

destiny’, it is not only a possibility, but also a plausible research
field.

What are the limitations of this method?

Some of the limitations of this method are -

1) It only helps for (plus or minus) 3 min. correction in birth-

time. So if there is an error of more than 3 minutes, Kunda multi-
plication method won't be of any use.

2) Authentic texts such as Skanda hora (by god Subrahmanya),

Brihath prajapathyam (by Deksha prajapathi), Sounaka hora,
Presna-rethnam, Presnamarga etc postulates the ‘Varga
chathushtaya’ theory for birth-time rectification. The Varga-
chathushtaya (4 Vargas) include -

a) Navamsa (Asc x 9)

b) Navamsa-Navamsa (Asc x 81)

c) Dwadesamsa (Asc x 12)

d) Navamsa-Dwadesamsa (Asc x 108)

According to this theory, of the above 4 vargas, the trine-star of

two or more should coincide with birth-star. The Skanda-hora state-
ment -

“Dridam dwi bahu samvadath sarvam vidhi dwijothama”

‘If two or more methods point to the fact that the birth-time is

correct, then accept that as the correct time’, is supportive of this.
Navamsa-Navamsa (Kunda) is just one of these methods.

Conclusion

If you are using JHora software, you will see that separate op-

tions for Nava(msa)-Navamsa and Kunda are given. The longi-
tudes arrived at by both are different, and both of them does not
seem to be correct. It seems that PVR’s understanding of Kunda

(Navamsa-Navamsa) is clumsy. Otherwise, why should there be
two separate options for Kunda and Navamsa-Navamsa in JHora
software? Hope that PVR ji will come out with some sufficient
explanation.

We should always take the side of truth. This statement is espe-

cially true in the case of astrological research. At times we might
be on the side of wrong arguments, and when it reveals to us that
our arguments are wrong, we should be ready to revise our views.
‘Saving face shouldn’t be by sacrificing facts’. That should be the
spirit of the true astrologer, who is true to goddess Saraswathy.

Kunda is not an ultimate method for birth-time rectification. I

have done some special research on the different methods avail-
able for birth-time rectification available in ancient texts. Totally I
could find 12 methods (as per ancient texts) for birth-time rectifi-
cation, and for verifying whether the Asc is correct. Of these
‘Varga-chathushtaya’ and ‘Pancha-tatva methods’ are the best ones
I feel. Varga-chathushtaya method gives importance to the com-
bined effort of Body (Asc) and Mind (Moon), while Pancha-tatva
method gives importance to the rhythm of day.

NB :- True doubts and criticisms are encouraged. I am

always ready to accept new methods if they are found effective
and authentic. I humbly submit this article before the scholars.

"Ano bhadra krethvoyenthu viswatha" (Rig Veda)

[Let knowledge come to me from all directions]

PART - III

True Ayanamsa

(A review of the views of chandra-hari as depicted in his book

Rasichakram published in Malyalam)

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Introduction

Chandra-Hari has written 3 books on Ayanamsa. 1) A small

book in English with the name “True Ayanamsa” published around
1994 when the idea originated. 2) A Book named “Rasichakram”
in Malayalam published in 1996. 3) A very big book named
“Hindu Zodiac and Ancient Astronomy” in English published
around 2003 (Sri Sabarigiri Publications, Kadapra PO,
Kumbanadu, Kerala, India, Pin-689547 Price: Rs.600/-)

In book named Rasichakram he postulates: Zero Ayanamsa year

- AD.238; Ayanamsa - 46

more than Lahari. But in his book “Hindu

Zodiac and Ancient Astronomy” he modifies his arguments and
postulates: Zero Ayanamsa year - AD.231; Ayanamsa - 44

than Lahari.

I have tried my level best to compile his ideas in a system-

atic manner, keeping the continuity of the mathematical concept
and the thought process involved. The mathematical portion of
the ideas introduced by Chandra-Hari about the ayanamsa inher-
ent in Surya-sidhantha and his ideas about the Rasi-chakra divi-
sion is depicted.

Rasi-Chakram (Book by Chandra-Hari)

In this book Hari proposes that Zero Ayanamsa Year is AD.238

and that his ayanamsa is more than that of Lahari by 46|.

Basic Rationale 1: The zodiac originated mathematically, con-

sidering the revolution of the nodal points Rahu and Sikhi. Thus
Ra-Si chakra is an abbreviation for Rahu-Sikhi Chakra. The rota-
tion of these nodes is in rhythm with the movement of equinox, if
we consider the duration required for precession of 3600.

[i.e. 25758 years means 1385 nirayana revolutions of Rahu-

Sikhi. i.e. Nirayana revolution period of Rahu = 6792.977 days]

Theoretically, or by intuition, he gives the following maths:

Rate of precession (of equinox) per year = 3600/25758 =

1200/8556=50

. 31446541

He says that, this (the importance of these numbers) can

also be proved, considering the modern values of Nirayana and
Sayana years. For example:

Nirayana Year = 365.2563625 (Modern value)

Sayana Year = 365.24219 (Modern value)

The difference between 8586 sayana days and 8586

nirayana days = -121.684 days

i.e. precession of equinox in 8586 years = 119

.56

= 120

[This also indicates that the year length used in old-

suryasidhantha is little different. The year-length considered in old-
suryasidhantha is 365.25875 days. The “why” of it would be ex-
plained in Rationale 4]

Using the above method we can also prove that 25758 nirayana

years is equal to 25759 sayana years.

Basic Rationale 2: The importance of yuga numbers is that

they are precession seconds (in precession circle).

Kali-yuga = 432,000|| = 120 x 3600|| = 1200 = 8586 Years

This holds good if and only if, this period contains the

complete revolutions of the 7 planets and the nodes (Rahu-Sikhi).
To prove it he gives the following table. The importance of the
number 8586 is emphasized.

Complete-revolution & Nirayana-revolution Period

Planet

In Quarter Yuga

In Maha Yuga Kalpa

Nirayana rev. period

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

(8586 years)

(85860 years) (86546880 years)

(Modern Value)

Sun 8586

85860 86546880

365.2563624 365.2563624 365.2563624

365.2563624

Moon

114784

1147840

1157023263

27.32167486 27.32167486 27.32166204

27.3216615

(27d07h43m11.6s)

(27d07h43m11.55s)

Mars

4565

45650 46015614

686.9860082 686.9860082 686.9798274 686.97982

Mercury

35649 356498

359350528

87.97136

87.969389

87.9692559

87.969256

Jupiter

724

7238

7296284

4331.675

4332.8144

4332.5888

4332.589

Satern

291

2915

2938110

10776.94546 10758.46013 10759.22908 10759.23

Venus

13957 13567 140683961

224.6966488 224.7914787 224.7007998 224.70080

Rahu

461.5 4616

4653263

6795.430

6793.9582

6793.46934

6793.469

Vernal

1200

12000

Equinox

(0.333...)

(3.333...)

(3360)

432,000||

432,000,0||

432,000,0|| x 1008

revolutions

Thus we see that, yuga numbers could actually mean pre-

cession seconds. Therefore, now we could say,

Kali-yuga = 432,000|| = 120 x 3600|| = 1200 = 8586 Years

Dwapara-yuga = 864,000||

= 2400 precession = 17172

years

Tretha-yuga

= 1,296,000|| = 3600 precession = 25758

years

Kritha-yuga

= 1,728,000|| = 4800 precession = 34344

years

Maha-yuga = 4,320,000|| = 12000 precession = 85860

nirayana years

Manuvanthara = 864000 precession

Kalpa = 33600 precession

Theoretically all this means that, each yuga-pada (8586

years) starts and ends in a new-moon day, and that at the start and
end of each yuga-pada a solar eclipse occurs. (But it actually does
not happen. The “why” of it would become clear when we see
rational 4)

Basic Rationale 3: Kali-yugadi Ayanamsa is 460 40|

[He depends on the story that the birth of Brahma was in Rohini

Nakshathra. Rohini was also praised as Prajapathi, i.e. Brahma, in
Vedas]

i.e. Vernal equinox at the beginning of Kali-yugadi = 460

40|

Therefore, Zero Ayanamsa years (elapsed) = 460 40| x

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

(8586/1200) = 3339

Here a striking similarity attracts our attention. 3339 is an

Rig-vedic number. Rig-veda (3.9.9) says of “3339 devas who wor-
ship Agni”. If Agni really means vernal equinox, then this could
mean, “the vernal equinox is 3339 years away from zero point”.

i.e. After 3339 kali years the sayana and nirayana zodiacs

super conjuncts. Whether depend on the above maths or on the
Rig-vedic statement, we arrive at the same conclusion.

Kali Yuga (Beginning) + 3339 = Zero Ayanamsa Year

3102 BC = - 3101 AD

i.e. - 3101 AD + 3339 = AD. 238

i.e. Zero Ayanamsa Year = AD.238.

Thus the definite formula for determining the ayanamsa of any

year would be: -

Ayanamsa for the year (Y)

= (Y-238) x (1200/8586)

Degrees.

= (Y-238)/71.55

Degrees.

Here another striking similarity attracts our attention. The

Number of human heartbeat per minute is 71 or 72. It might
be possible that 71.55 is the actual value of the heartbeat for a
person. If so, we could also prove that the rhythm of the uni-
verse and the biological clock in humans are mutually related.
The biological clock, circadian rhythm etc comes into consid-
eration. Thus the author points out.

Example for calculating ayanamsa for any year: -

Hari Ayanamsa (1995) = (1995 - 238)/71.55 =

24.55625437

= 240 33| 22||. 52

Lahari (Chithra-paksha) Ayanamsa of 1995 = 230 47| 30||

Difference = Hari Ayanamsa - Lahari Ayanamsa = 46|

i.e. Hari Ayanamsa is 46| more than that of Lahari. In other

words if we subtract 46| from the sputa arrived at by using Lahari
ephemeris, we would get sputa based on Hari Ayanamsa.

Hari does not stops here - he goes on to prove how the

zodiac was divided into Rasis (Signs) and Nakshathras (Stars),
based on the fiducial star Moola (2400), 108 divisions of
Nakshathras (30 20| each), and the above said actual position of
vernal equinox at Kali-yugadi (460 40|). For this, two new ideas
are introduced, and he dives deep into old-suryasidhantha to prove
them.

Basic Rationale 4:

(i) Zodiac is considered and presented as a mathematical

model in old-suryasidhantha, trying to comprehend the perfect
rhythm of the universe.

(ii) Even though the creator of Surya-sidhantha (i.e.

Mayan), knew about the actual vernal equinox at Kali-yugadi (i.e.
460 40||), Kali-yugadi-Ayanamsa was considered as 600 (in Surya-
sidhantha), for the perfection of this mathematical model.

According to the precession considered in old-suryasidhantha:

Precessional Cycle = 21600 years (instead of 25758 years)

If we relate this to yuga years -

432000 (Kali-yuga) = 21600 x 20

4,320,000 (Maha-yuga) = 21600 x 200

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Maha-yuga = 200 x 3600 = 72000 years

1200 precession = 4320000/600 = 7200 years (instead of

8586 Years)

If we divide the number of revolution of planets in a

mahayuga with 600, we could get the number of revolutions of
planets per 7200 years. Thus we get -

Sun = 4,320,000/ 600 = 7200.00

Mars = 296824/600 = 3828.04

Jupiter = 364200/600 = 607.033

Venus = 7022388/600 = 11703.98

Mercury = 17937000/600 = 29895.00

Rahu = 232226/600 = 387.0433

Here the results are very near to whole numbers. That means

in 7200 years the mean values for planets complete, whole num-
ber of revolutions. If we consider little bigger period, for example
take, 7200 x 25 = 4320000/24 = 180000 years, we could prove
that it contain whole number of revolutions.

[The above mentioned proof, is not given in Hari's book named

Rasi-chakram. But I think anybody could verify it, as the logic is
straightforward. About not giving the number of complete revolu-
tion for Moon and Satern in mahayuga also Hari gives some rea-
sons, which I could not grasp]

As according to old-suryasidhantha, all the revolution num-

bers of planets are whole numbers and multiples of 24, this means
that, in 180000 years, the mean positions of planets conjuncts at
zero-point. This is a concept fundamental of vedic astronomy.
Surya-sidhantha relates the imaginary mean positions of planets at
the start of yuga with the actual planetary positions that will occur
after 3600 years.

As Surya-sidhantha takes 4320000 as Maha-yuga the Pre-

cessional Cycle (i.e. for 3600) becomes 21600 years. Thus it ne-
cessitates vernal equinox to be at 60

in the beginning of Kali-

Yuga (instead of 46

). If you compare with the actual data, you

may feel that it is an error. But in reality it is precious mathematical
model. The Precessional Cycle is a Mathematical model put for-
ward by the creator of Surya-sidhantha. What was the need of
such a model? It was to relate the yugadi mesha-sankranthi with
the new moon day that all these mathematical exercise was done.
For this, the mesha-sankranthi at the beginning of yuga, was con-
sidered to happen, 9 days and 37 nadis before (90 37|). For that
only nirayana year with length 365.25875 was chosen. It was not
because that he doesn’t know the actual nirayana year length. The
actual precession according to Surya sidhantha was 50||.

How can we know that the year length used in Surya-

sidhantha is 365.25875 days? According to Old-Suryasidhantha
-

The Average Number of days in a Maha-Yuga =

1577917800 days

One Maha-yuga means = 4,320,000 years

Therefore Year-Length = 1577917800/4320000 =

365.25875 days

This calculation is approved by almost everybody, includ-

ing the calendar reform committee headed by Saha.

[Really I couldn’t figure out how he got that “the actual preces-

sion considered by Surya-sidhantha is 50||”. There might be a suf-
ficient reason. But I don’t know what it is]

All this means that first stellar division (first star) is Jyeshta

that falls between the line joining the hypothetical Equinox line of
old-Suryasidhantha (the line joining 600 Vernal equinox and 2400

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

fiducial star Moola) and the line joining the actual Equinox line at
Yugadi (line joining 460 40| and 2260 40|). The first rasi division
is (sign - Cancer) falls between the line joining the hypothetical
Sayana Rahu-Sikhi (line joining 3000 Sayana-Sikhi/planetary
conjunction point and 1200 Sayana Rahu) and the hypothetical
Ecliptic (line joining 3300 and 1500) of Old-Suryasidhantha. Thus
forms the Zodiac with stars 130 20| each and Signs with 300 each.

Why Hari Jumped to Thanthra and Proposes that Zodiac is

Thanthric?

When the thoughts of Chandra-Hari traveled up to this,

and bombarded with these concepts such as Mooladhara Rahu-
Sikhi Chakram and Rhythm of the universe (music of the stars or
biological clock - what ever you name it), some other striking simi-
larities came to his mind. Some examples would be: -

(i)

Moola is the base of zodiac division - Mooladhara is the

base point from where yoga starts.

(ii) Horoscope is also called Kundalini - In yoga also Kundalini

(serpent power) is important.

(iii) Rahu-Sikhi (Serpents - Kalasarpa) is the underlying factor

of Rasichakra - Kundalini in yoga is also symbolized as serpent.

(iv) Kalapurusha is a concept in astrology - Sankhya and Yoga

also speak about purusha.

(v) The universe is Rhythmic - The human body is also in

rhythm with universe. [This needs further clarification. Prana means
4 seconds. According to yoga and upanishads one day of a human
body means 21600 prana. 3600 x 60 = 21600|. Also consider the
above said importance of the number 71.55]

All these similarities prompt him to dive deep into con-

cepts such as Tanthra/Yoga and Circadian-rhythm/Biological-clock
etc.

Let Hari’s concepts be right or wrong - shouldn’t we ap-

preciate his efforts?

Conclusion:

In the view of Chandra-Hari: -

(i)

The yuga concept is nothing but a deep-seated theory on

ayanamsa. That is why it was given this much importance by Old-
Surya-sidhantha (By Mayan, Included in Pancha-sidhantika by
Varaha-Mihira), New-Surya-sidhantha (By Aryabhatta I), the Ep-
ics and Puranas.

(ii) Rasi-chakram (Zodiac) is a mathematical model, put for-

ward by Rishis, which postulates the existence of a Sidereal
(Nirayana) Zero-point (Meshadi or Aswinyadi), as well as the
conjunction of 8 planets at this zero-point in the beginning of ev-
ery yuga.

(iii) The Sayana-Nirayana division is deep seated in Hindu my-

thology and the Vedas gives ample proof of this. (This point is
clarified at the end of this article) Both the Sayana and Nirayana
systems existed in Vedic period. (Mayan the creator of Surya-
sidhantha was only a genius compiler of the then prevailing knowl-
edge)

Let me mention one more point as well (taken form the

book Rasichakram). In the first hymn of purusha-suktha, i.e.,
“sahasra seersha purusha sahasraksha sahasra path.....”, a man
with 1000 heads and 1000 eyes and 1000 legs is mentioned. But
really, as everybody knows, 1000 heads needs 2000 eyes and 2000
legs. i.e., the meaning of the word Sahasra = 1000, does not fit
well. (We may escape the confusion by saying that Sahasra means
‘many’) Based on sathapatha brahmana some scholars (I will send
the name of the scholar in the next mail), say that Sahasra means
‘circle’. This is note worthy. Then suddenly we become aware
that many astronomical terms are used in the hymn. The follow-

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

ing picture clarifies this point. (This picture is taken from Chandra-
Hari’s book Rasi-chakram). Now we could see that:-

Seersha Circle (Sahasra seersha purusha) = Prime merid-

ian

Aksha Circle (Sahasraksha) = Celestrial Equator

Patha Circle (Sahasrapath) = Nodal Circle

Bhoomi Circle (Sa-Bhoomim) = Horizon

Viswa Circle (Viswatho vrithva) = Ecliptic

Now, if this interpretation by Hari is right, we gets ample

proof for the fact that, Vedic Knowledge is really amazing.

Note: - Hari is a genuine genius, who argues vigorously about

the concepts he believes in. We should admit his true dedication
towards astrological research. We are all searching for the truth of
astrology, and are trying to be sincere as much as possible. I am
not trying to become an advocate of Chandra-Hari. But, I feel
passionate towards his mathematical concepts.

Some passing thought that occur in my mind: -

Based on any point on the zodiac circle, a truly dedicated

person (to astrology) can create a system that gives accurate re-
sults for a short period (KP system, Different ayanamsas all comes
to my mind). But if that should hold true for a long time (i.e., even
generation after generation - up to thousands of years), it should
be based on some point in the zodiac circle that has some unique
importance. Only Zero-point proposed by the Nirayana (Sidereal)
Zodiac and Vernal/Autumnal Equinox of the Sayana Zodiac holds
true in this situation. That is why only these two systems i.e.,

(i) Nirayana (Sidereal) predictive astrology and

(ii) Sayana predictive astrology

Prevailed in the Vedic period. We should also go-back and

re-invent the same. Both of them are valid (with a vedic founda-
tion) and useful in predicting human destiny.

(Hari is not supportive of this idea and all his arguments

are in favor of just the sidereal zodiac)

Ayanamsa -Zero Ayanamsa Year

(Views of Chandrahari as per the book ‘Hindu

Zodiac’)

Introduction

This article is an effort to compile the mathematical concepts of

Chandrahari, related to Zero ayanamsa year as presented in his
book ‘Hindu Zodiac’. I have tried my level best to keep the conti-
nuity of the mathematical concepts and thought process involved.

The following are some of the constants used in the derivation.

Y = 365.258756 days (Solar year of Suryasidhantha)

= 365.256450 days (Modern sidereal year - AD.500)

= 365.24219 days (Modern tropical year) // It changes al-

ways

[The tropical year-length undergoes constant change. What is

the formula to find Tropical year length?]

Words used

Zodiac = The fixed stellar background. The substratum over

which the Calendar phenomena occurs. The fixed reference against
which movements are validated.

Calendar phenomena = Many movements such as movement

of equinoxes, moon phases, movements of Sun and Planets etc.
All this helps to assess time (calandaram), and that is why the

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

word Calendar. (People used to mix-up the above two. Zodiac
and Calendar phenomena are entirely different things)

Meshadi/Aswinyadi = Starting point of Aris/Starting point of

the stellar division Aswathi (Both of them coincide)

Ahargana = Number of days counted from Kali-yugadi.

Moola = The fiducial star located at 240

(

λ-Scorpi)

Ayanamsa = Distance from Vernal-equinox to Meshadi

Kaliyugadi = Beginning of Kaliyuga. (K

February 3102

BC)

Precession = Movement of Vernal-equinox

Sexagesimal system = The division of a circle in to multiples of

60.

Tropical (Sayana) months = Madhu, Madhva,... etc.

Sidereal (Nirayana) months = Chaitra, Visakha,... etc

Basic concepts

In his book ‘Rasichakram’ itself Hari has given sufficient evi-

dence for the following two concepts. Therefore in the book ‘Hindu
Zodiac’, he jumps to the next issue to be solved, i.e. Fixing of the
Zero ayanamsa year, in which anomalies pops up. The Basic con-
cepts are -

1) Moola is the fiducial star used for zodiac division, and stellar

division. The starting point of Aris is 120

away from the fiducial

star Moola.

2) The position of vernal equinox at the beginning of Kali-

yuga = 46

[This means that we can calculate the Ayanamsa of any year

by taking the point 120

away from Moola star (

λ-Scorpi) as the

starting point of Aris (Meshadi/Aswinyadi). So the question “What

is the ayanamsa to be used?” is already answered]

If these basic concepts are taken for granted, the remaining ques-

tion to be answered is “Which is the Zero ayanamsa year?”. Let
us try to answer this question.

The 3 Entities

While considering the rhythm of Equinox and sun, considered

by the saints and inherent in Yuga system 3 entities comes in to
consideration. They are -

1) Kali-year beginning - The technical term used to refer to this

is Chaitradi. That is the year begins in Chaitra-sukla-prethipada (It
means that not only Sun but Moon also should be there in Meshadi)

2) Meshadi (starting point of Aris)

3) Vernal Equinox

Only a year in which all these 3 entities coincided can be taken

as the Zero-Ayanamsa year.

Concepts inherent in Suryasidhantha

The mean-equinox since the beginning of Kaliyuga as per

Suryasidhantha can be expressed as,

Ahargana (Nth equinox) = NY+60 - N (Y-Y

) = 60+NY

............................................(1)

Where Y

is the modern tropical year = 365.242371

days (in AD.500)

Mean tropical-sun (N

Kali year) = 360

-60

+ N (Y-Y

) =

300

+ N (Y-Y

)...........(2)

Hari says that, both these equations can be shown to be true by

computation. At the expiry of 3623 Kali years (1323332.5 days),
N (N-Yt) = 60 days and hence the mean-sun of Kali year 3623
(elapsed) coincided with the vernal equinox of K

3623

or AD.522.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Taking the ayanamsa of K

to be 46

for the sidereal zodiac

implicit in Suryasidhantha: -

Sidereal mean-sun = 346

/ 360) + N (Y-Y

) = 347

+ N (Y - Y

)............(3)

Where Y

/360 converts 46

into days.

Coincidence of the sidereal and tropical zodiac requires to be

equal at some year after Kali yugadi. Therefore equating (2) and
(3), we get -

300+N (Y-Y

) = 347

+ N

..................................................................................(4)

i.e. N = 47

/ (Y

- Y

) = 3339

............................................................................(5)

That means, the sidereal and tropical longitudes of sun coin-

cided at the expiry of Kali 3339.

AD.238

This is the year in which sidereal and tropical longitudes of sun

coincided. This is the importance of the year AD.238 (K

3339

). It is

the zero ayanamsa year, derived by a computation across 3339
years from the epoch of Kaliyugadi.

But the Ahargana of 3339 Kali (elapsed) = [3339 x 365.258756

= 1219598.986284]

≈ 1219599 days do not correspond to the

mean equinox, as 3339 (Y-Y

) = 55

only from Aswinyadi.

i.e., The sun reaches the zero point after 60

- 55

= 4 days

43 ghaties, corresponding to the Ahargana for the mean equinox
of AD.238 (23

March, Friday) that marked the coincidence of

sidereal and tropical zodiacs.

i.e. The Ayanamsa is roughly 46

more than that of Lahri

Ayanamsa (Chitrapaksha ayanamsa).

[It means that of the 3 entities considered 2 and 3 coincides, but

not the one mentioned as 1. Why? There is some miner error. Any
one may stop here and say - “why bother? The calculations
matches well for the year...an error of some days only...may be
caused by the calculation mistake of ancient saints”. But Hari does
not stop here. He searches for the root cause of that error.]

But why is it so? Why this exact coincidence of the 3 entities

[1) Kali-year beginning (Chaitradi) 2) Meshadi (starting point of
Aris) 3) Vernal Equinox] does not occur? We should find out how
and why this error crept into their calculations. A similar problem
can be observed if we look at the years AD.499/AD.522.

AD.499/AD.522

[It is the period of Aryabhata, the author of new Suryasidhantha.

Some say that he compiled the work in AD.499, and some say
that it was in AD.522. Some are of the opinion that these numbers
have nothing to do with the year of birth or year of Aryabhateeya
compilation, but that it is the zero ayanamsa year]

The expiry of Kali year 3623 (Ahargana = 365.25875 x 3623

= 1323332.451) coincided with the respective equinox of AD.522.

[It can be proved by considering the equation (2).

Mean tropical-sun of AD.522 (K

3623

)

= 360

- 60

+ N (Y

- Y

) where N=3623

= 300

+ 3623

(365.258756 - 365.24219)

= 300

60.018618 = 360

.018618

≈ 360

i.e. In AD.522 vernal equinox and Kali-year beginning coin-

cided]

i.e. Of the above said 3 entities 1 and 3 coincided. As such this

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

epoch could have represented coincidence of sidereal and tropical
zodiacs (If the 3

entity also coincides). But it does not happen.

We already know that for AD.238 (K

3339

) the precession accounts

to 46

. Therefore in view of the 3

precession between

3339

(AD.238) and K

3623

(AD.522) the total precession amounts

to 50

. To put it mathematically -

Total precession on AD.238 (K

3339

) = 46

Precession for 284 years (AD.522 - AD.522) = 3

Total precession on AD.522 (K

3623

) = 46

+ 3

= 50

As no such coincidence of points occur in AD.499, that year,

even though represents the whole number K

3600

is not that rel-

evant.

[Then why the year AD.499 is given this article? It is only due

to some historical reason. According to popular belief it was K

3600

(AD.499) rather than K

3623

(AD.522) that represented the epoch

of Aryabhata and led to the genesis of the solar year 365.25875
days. But Kerala tradition as well as modern astronomical compu-
tation supports K

3623

(AD.522). The year AD.499 has another im-

portance. The almost zero longitude of Ravathi (Zeta Piscium)
got incorporated in the Sidhantic tradition after the advent of
Brahmagupta in the 7th century AD. According to CRC report,
the expiry of K

3600

(AD.499) very nearly coincided with vernal

equinox of that year. These are all just historical importance of the
year AD.499]

AD.285

What is the importance of this year? If we stick to the basic

prepositions such as,

1) Moola is the base of Rasi and Nakshathra division.

2) Kaliyugadi position of vernal equinox = 46

Does any coincidence of earlier mentions 3 entities occur at

that time? No. According to CRC, the only thing of importance is
that in AD.285 vernal equinox was opposite Chithra star. [There
is another point to be considered which will be revealed later]

AD.231

Even though the treatises like Aryabhateeya (Kalakriyapada-

verse 11) declares Chaitra-sukla-prethipada (Chaitradi) as the be-
ginning of the year and the greater divisions of time such as Yuga,
Kalpa etc., neither of the Sidhantic epochs, say of Suryasidhantha
or Aryabhateeya satisfied this stipulation. It must be remembered
here that even Vedanga-Jyotisa had a computational epoch begin-
ning from Sukla-pratipada that coincided with the winter solstice.
Obviously when the year beginning had a shift to the vernal equi-
nox it must have taken place at a coincidence of the vernal equi-
nox with the Chaitra-sukla-prethipada. In the absence of such a
tradition there was no reason for the Sidhantic astronomers to as-
cribe a beginning for the year and Yugadi with the Chaitra-sukla-
prethipada. It is apparent that the intricacy may be because of the
redactions undergone by the Sidhantic treatises around AD.500 in
which the original epoch of Sidhantic astronomy might have got
obliterated.

On examining the luni-solar configuration of the vernal equi-

noxes around AD.233, the following astronomical data strikes our
attention. The vernal equinox of AD.231 precisely satisfied all the
aforementioned astronomical factors that would have truly char-
acterized the original Sidhantic epoch and year beginning with
Chaitra-sukla-prethipada.

Epoch: 21 March 231AD, Monday 15 30 UT (2033 Ujjain

LMT), Vernal Equinox coincided with Chaitra-sukla-prethipada.
JD [TDT]: 1805510.22908. Moola (

λ-Scorpi) precisely had a lon-

gitude of 239

≈ 240

from the vernal equinox. New moon

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took place on Monday at 1035UT or Ujjaini LMT for JD [TDT]
= 1805510.0238655. Tuesday coinciding with the Sukla-pratipada
marked the beginning of Chaitra at Ujjain. The epochs K

and

3332

corresponded to JD [TDT] of 588466.34939 and

1805510.372718 respectively. In terms of UT the epochs were
separated by 1217045 days = 1217045 days = 3332 x
365.2596038 i.e. 3332 anomalistic years.

Notice the fact that this year satisfies the above said condition

of the coincidence of 3 entities.

[Still the reasons for the calculation deviation from AD.231 to

AD.238 remain to be identified. We should also find out the anoma-
lies that caused this deviation from AD.231 to AD.238]

AD.233 (Considering Moola’s fiducial role)

Moola has a fixed longitude of 240

over the sidereal zodiac.

As can be seen in Indian Astronomical Ephemeris the proper mo-
tion of Moola can be taken as zero and accordingly Moola had it’s
sidereal and tropical longitude equal to 240

at the vernal equinox

of AD.233. (UT: 21 March 233, 03:23; JD [TDT] =
1806240.72368). Ayanamsa as such may be computed either from
the vernal equinox of AD.233 or by subtracting 240

from the

modern tropical longitude of

λ-Scorpi. On 2

July 2000 the tropi-

cal longitude of

λ-Scorpi is 24

33.76

. Alternatively, if we

take the vernal equinox of AD.231 coincident with Chaitra-sukla-
prethipada as marking the zero point the ayanamsa will be 24

i.e. The Ayanamsa is roughly 44

more than that of Lahri

Ayanamsa (Chitrapaksha ayanamsa).

[The Chaitra-sukla-prethipada condition (entity 1) is not satis-

fied when AD.233 is accepted] AD.231 is better than AD.233 as
all the 3 entities coincide. If we consider Moola’s fiducial role as
well, Ayanamsa should be roughly 44

more than that of Lahari

ayanamsa.

Now let us go back to the original question. Why this exact

coincidence of the 3 entities does not occur in AD.238 (K

3339

Movement of Nirayana Zero-point

It is apparent from equation (2) that the mean tropical sun coin-

cided with vernal equinox of K

3623

for the solar year-length of

365.25875 days. As a result of the continued use of this extra-long
sidereal year the zero point had a progressive movement towards
east by 0.00239 days per year. Could it be the cause of error in
calculation?

[The precession of equinox is approximately 50

per year. But

there is continuous change in precession speed. According to
modern science precession speed of AD.285 is 49.9049 and of
AD.2100 is 50.3132. It means that there is a change of 0.0222226

in 100 years. Could it be cause?]

Earlier it was said that - ‘There is another point to be consid-

ered which will be revealed later’. It will be discussed here. The
eastward progress of the Sidhantic zero point touched the point
opposite Chithra (or vernal equinox of AD.285), only towards the
end of 19th century i.e., near about AD.1885. The Sidhantic
panchangas (ephemeris) of this period (for e.g. Vakya-panchanga
that prevailed over South India) therefore had their zero point fall-
ing opposite Chithra by accident and consequently the modern
astronomical tropical longitude of sun and the corresponding
Sidhantic sidereal value had the difference equal to an ayanamsa
based on Chithra’s opposite point.

At this point I think it won’t be irrelevant to present a statement

Hari made in a letter to me. “When you don’t know about the
secular variation rate of precession, accept what others say? For
ayanamsa how you are concerned about the year AD.231 or
AD.238. Do you know that Chithra-paksha is no longer based on
AD.285? AD.285 is the value of zero year based on the astro-

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nomical knowledge of AD.1956 or so. Till the advent of the new
theories, when ever precession was accounted a few years differ-
ence for zero value (of year) was normal. AD.238 is the value
derived by a computation across 3339 years from the epoch of
Kaliyugadi. But there the Chaitradi (Kali-year beginning) does
not coincide with zero. Zero coincidence of Chaitradi is in AD.231.
These are all intricacies related to ancient Calendar. Unless you
read thoroughly about ancient Indian astronomy and its computa-
tions, you may not grasp the intricacies. Continue the study; keep
the doubts in mind and as you progress in your studies you will
understand. Everything cannot be made simple by correspon-
dence.”

I truly agree with those statements. An unending search for the

truth of astrology, and its true foundations is necessary, for the
acceptance of astrology as a science. Chadrahari’s search for cor-
rect zero ayanamsa year also continues. We will wait for worthy
knowledge that would be revealed by this scholar in his search for
truth of astrology.

[What ever be the zero ayanamsa year, one should also remem-

ber that - “The zero ayanamsa year is not the year in which astrol-
ogy originated”. Fixed zodiac with Moola as fiducial star,
Ayanamsa, Zero ayanamsa year etc are all mathematical concepts
and therefore the origin of astrology could be either before or after
the zero ayanamsa year such as AD.231. But the stellar divisions
are mentioned in Vedas, and as every historian agrees that Vedas
are written before BC.1500, we can be sure that the Zodiac was in
use far before the zero ayanamsa year. This was possible only
because of the fact that Zodiac is a mathematical concept (A fixed
reference frame based on which movements could be evaluated).
Chandrahari’s idea is that the formation of Sidereal zodiac origi-
nated in BC.4137 among the Tantric cults of Pre-Aryan (Pre-Vedic)
origin (Sarawathy River Valley Civilization/Sidhu Civilization).

This idea of Hari is not discussed here; at it is not relevant for
understanding Ayanamsa and Zero-Ayanamsa year].

Is there any empirical testable method to ascertain the
accuracy of Hari’s Ayanamsa?

In the words of Einstein - “In order to be able to consider a

theory a physical theory, it is only necessary that it implies empiri-
cally testable assertion in general”. Is the Ayanamsa of Chandrahari
such a one? Yes, it is. In the astrological context -

1) In Mrithyubhaga research ayanamsa is very important.

2) Sputa (Nirayana planetary longitudes) of all planets, Birth

time rectification, Desa systems, Varga Systems etc all depend on
the accuracy of Ayanamsa, and is affected by any change in it.

3) But the best possible assertion could be the testing of the

hypothesis “Rhythm of the Universe is in tune with the rhythm of
breath pattern”. (The equivalence of Microcosm and Macrocosm)

Although this Ayanamsa hypothesis has very good mathemati-

cal and theoretical foundation, to verify the trustworthiness of this
Ayanamsa, we need to concentrate our studies in the above-men-
tioned 3 areas.

[That is why Chandrahari jumped into studies such as -

1) Mrithyubhaga Research

2) Microcosm - Macrocosm equivalence concept in Tanthra.

3) Biological - Circadian rhythm etc]

Conclusion

Hari is calling for the support of every learned astrologer, who

is searching for the truth of astrology. Why he needs help? In his
own words - “To strikeout a new path in this labyrinth is a difficult
task and no single author however resourceful he may be unable

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to adequately support each and every one of his sentences or ar-
guments by quoting appropriate authorities”.

It is said that once you catch the tail of a tiger you cannot leave

it!! I would elaborate. It revealed to Chandrahari that there are
some fundamental mathematical concepts behind the Nirayana
zodiac. (He started studying the subject). Then there came the
necessity of refining those mathematical concepts (Again through
study of the connected subjects became a necessity). Now comes
the stage of giving empirical proof for the trustworthiness of his
mathematical theory on Ayanamsa. (The study continues - and he
always comes out with some fruitful results!)

This man is a true learner. A truth seeker!... Let this man con-

tinue his studies... This is the research path by which astrology
may get accepted as a science one day. So encourage this person
and say - “Go on...thousands are behind you...”

PART - IV

About the Gospel of Eve

I happen to read something about the ‘Gospel of Eve’ (form

GnosticGospels Yahoo group). The Gospel of Eve is known only
from one or two short quotations from the words of Epiphanius
(310/20 - 402), bishop of Salamis*. He tells us that certain Gnos-
tic sects used it. As per Epiphanius, these are the words of ‘Jesus’
as collected by ‘Mary’ (probably Magdalene). As per this sect,
Jesus himself was the first teacher of the ritualistic practices and
techniques they followed. The quotations are as follows-

“I stood upon a high mountain and saw a tall man, and an-

other of short stature, and heard something like the sound of thun-
der and went nearer in order to hear. Then he spoke to me and
said: I am thou and thou art I, and wherever thou art, there am I,
and I am sown in all things; and whence thou wilt, thou gatherest

me, but when thou gatherest me, then gatherest thou thyself.
[Epiphanius, Panarion,26.3.1]”

This is beautiful! Jesus standing at the hill, and Mary listening

to his words. It is a conversation between a guru and his disciples.
The guru is reflecting his revelation, and is not speaking to any-
body in particular. See the beauty of these words- “I am thou and
thou art I, and wherever thou art, there am I, and I am sown in all
things; and whence thou wilt, thou gatherest me, but when thou
gatherest me, then gatherest thou thyself.”

Jesus is just reflecting his revelation - “I am god and I am the

creation of god, where ever is the creation of god there I am, I am
present in all things, and when god takes them back, he is collect-
ing me, but when he is collecting me, he is collecting him himself
(because I am one with god)”

Jesus is expressing his consciousness. The experience of the

reality where the Creation, Creature, The action of creation be-
comes one; Where the Law, Law giver, and those that are gov-
erned by the law becomes one. All enlightened men speak on similar
terms – let it be Krishna, Buddha, Christ, Mahaveera, Osho or
Jiddu.

The soul (Microcosm) and the Brahma(Macrocosm) are one

and the same. Whether in this subtle spiritual sense or in the mate-
rialistic sense. It cannot be the other way round! The soul is scat-
tered and is present everywhere – it is the feeling of Union – one
with the universe! “They say that the same soul is scattered about
in animals, beasts, fish, snakes, humans, trees, and products of
nature. [Epiphanius, Panarion, 26.9.1.]”

This is Tantra, This is Veda, This is Upanishad, and This is

Zen. ‘Prenja’ (Consciousness) and the total experience of con-
sciousness – always being in consciousness - (enlightenment) was
the same for the whole humanity from staring of human evolution

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to till date. The experience is the same. But the description, ex-
pressing it in words may differ as per the articulation capabilities
of the individuals. ‘Vistaram Vastu saktita’ – elaboration depends
on the capabilities and knowledge of the individuals.

I loved and was greatly impressed by the above quote, and

therefore thought to share it with you all. One more observation of
Epiphanius attracted my attention. He says that details of theology
(which depends on the knowledge of non-experienced people) of
these Gnostic sects varied from one sub-sect to another. As per the
sect that used the ‘Gospel of Eve’- “In outline the material world
was ruled by an evil “archon” or intermediate deity. The bodily
flesh belonged to this archon, and would not be raised up.” The
info that attracted my attention is the word ‘archon’ which is still
used in south Indian Dravidian languages which means ‘King’. It
is spelled archon or arachan and finds its root in the Sanskrit word
‘Rajan’ (King). This suddenly makes sense, and helps us in deci-
phering the observation of Epiphanius. So the translated meaning
of the above words would be – “The material world was and is,
ruled by an Evil** King or Government. Our body and worldly
actions belonged to, controlled by, ruled by, them. We are forced
to obey them. The Government or any other moralistic law giver
(e.g. religious authorities) is the immediate ruler. But worshipping
or obeying such materialistic rules and laws and the ethics framed
by them or the rituals will not help us in spiritual upliftment. The
laws of spiritual upliftment are entirely different and comes from
within. The law of the divine is entirely different and is beyond
the classifications such as good or evil”.

[Seek not the law in your scriptures, for the law is life, whereas

the scripture is dead. I tell you truly, Moses received not his laws
from God in writing, but through the living word. The law is liv-
ing word of living God to living prophets for living men. In every-
thing that is life is the law written. You find it in the grass, in the

tree, in the river, in the mountain, in the birds of heaven, in the
fishes of the sea; but seek it chiefly in yourselves. For I tell you
truly, all living things are nearer to God than the scripture which is
without life. God so made life and all living things that they might
by the everlasting word teach the laws of the true God to man.
God wrote not the laws in the pages of books, but in your heart
and in your spirit. They are in your breath, your blood, your bone;
in your flesh, your bowels, your eyes, your ears, and in every little
part of your body. They are present in the air, in the water, in the
earth, in the plants, in the sun beams, in the depths and in the
heights. They all speak to you that you may understand the tongue
and the will of the living God. – Jesus says in ‘Gospel of Peace’]

Isn’t that beautiful? He was a real rebel! [he taught quite oth-

erwise than the priests and scribes - ‘Gospel of Peace’] By the
way the study of Gnostic Gospels (Gospels of Philip, Thomas
(Brother of Jesus), Eve, Judas, the Gospel of Peace etc) will re-
veal that the path followed by Jesus is more related to the ‘Tantric’
system followed by many people in ancient and modern India.
Know that in ‘Gospel of Judas’ Jesus speaks about the Calendar
system related to Yugas (72 Manuwantaras) and the division of
Zodiac (12 Signs). The understanding of the mutual correspon-
dence of external Wheel of Time (Kala-chakra = Zodiac) as re-
flected in sky (21600 min) and internal Wheel of Time as reflected
in human body (21600 breaths per day) is arrived at and reveled
by the ‘Tantric Yoga’ path, which stresses on meditation & Yoga
to have the experience of union with the universe (enlightenment).

Note:

* Note that Epiphanius was the bishop of Salamis (A person

after power), who wanted to spread Christianity. Therefore ex-
cept the (original looking) quotes he provides, don’t believe in
any other info he provides, because the intention of de-grading
the worship methods followed by any other sects other than his

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own, would be there fore sure. As per his own description, when
the people of this sect, in which man and women were free, and
equally participated in the worship of the divine, invited Epiphanius
to participate in their rituals “Epiphanius prayed to God, resisted
the women, and freed himself from the sect. He then reported them
to the bishops, who drove eighty of them from the city.” So he
was the destroyer of this sect, (into which Jesus himself belonged)
rather than a supporter of it.

** Let it be King, Government, religious authorities; people

after power is without exception, evil.

The accounts and texts related to ‘Gospel of Eve’ are from:

Wilhelm Schneemelcher, New Testament Apocrypha, James
Clarke & Co-Westminster/John Knox Press, Cambridge and Lou-
isville, 1990, and Philip Amidon, The Panarion of St Epiphanius,
Oxford University Press, 1990.

The accounts and texts related to ‘Gospel of Pease’ are from:

The Original Hebrew and Aramaic Texts. Translated and edited
by EDMOND BORDEAUX SZEKELY MCMLXXXI. INTER-
NATIONAL BIOGENIC SOCIETY, 1981.

Rama calls Buddha a ‘Thief’!

In Valmiki Ramayana there is a sloka in which Rama calls the

great-enlightened one ‘Buddha’ a ‘Thief’! The sloka helps us very
much in locating the period of Ramayana and also in understand-
ing how and when who undertook ‘the task of manipulating an-
cient scripts’ available at that time. The sloka is given below. Rama
threatens Jabali -

ÊxÉxnùÉ¨ªÉ½Æþ Eò¨ÉÇ EÞòiÉÆ Ê{ÉiÉÖºiÉnÂù ªÉºi´ÉÉ¨ÉMÉÞ¼hÉn Ê´É¹É¨ÉºlÉ¤ÉÖËrù*
¤ÉÖnÂùvªÉÉxÉªÉè´ÉÆÊ´ÉvÉªÉÉ SÉ®úxiÉÆ ºÉÖxÉÉÎºiÉEÆò vÉ¨ÉÇ{ÉlÉÉnù{ÉÉäiÉ¨ÉÂ**ù
ªÉlÉÉ Ê½þ SÉÉä®ú& ºÉ iÉlÉÉ Ê½þ ¤ÉÖrùºiÉlÉÉMÉiÉÆ xÉÉÎºiÉEò¨ÉjÉ Ê´ÉÊrù*
iÉº¨ÉÉÊrù ªÉ& ¶ÉCªÉiÉ¨É& |ÉVÉÉxÉÉÆ ºÉ xÉÉÎºiÉEäò xÉÉÊ¦É¨ÉÖJÉÉä ¤ÉÖvÉ&

ºªÉÉiÉÂ**

(´ÉÉ±¨ÉÒÊEò ®úÉ¨ÉÉªÉhÉ, +ªÉÉävªÉÉEòÉhb÷, ºÉMÉÇ 109, ¶±ÉÉäEò 33-34)

[How could my father do the big mistake of appointing you as the
Minister - I have great disregard for his intelligence. Your intelli-
gence is not in the right direction (You are mad!) - You have adopted
the path that is against the Vedas. You are a non-believer and miles
away from the path of Dharma. (I hate you and doubt the intelli-
gence of the King, my father, who appointed you as Minister)
Like a thief should be punished, in the same way, Buddha, who
does not believe in gods, should be punished. (He is also a Thief
and Nonbeliever). To those non-believers, to whom the king is
able to give punishment, the same (cruel) punishment like the one
given to a thief should be given. But if that non-believer is outside
the reach (country, control and ability to punish) of that king then
the learned ones should never talk to him]

Thieves were usually Jailed, Chained, Amputated or Killed

using various cruel methods - Manusmriti, Chapter 8, Sloka 310.
Rama is mentioning that the same treatment should be given to
Buddha! Or in other words is he is threatening Jabali (a Buddhist
monk) that the same treatment would be given to him (similar to
the treatment that should be given to all Buddhist monks)! Look at
the fanatic nature reflected in that statement! Rama says that if that
Buddha or Buddhist is outside the reach of the King, the learned
one (the king) should never even talk to him! He does not have
any logical answers to their questions, but wants to silence them
by killing! Why Rama becomes this much violent? What did Jabali
told him? Jabali was simply trying to advice Rama for his own
good -

ºÉÉvÉÖ ®úÉPÉ´É ¨ÉÉ ¦ÉÚiÉÂ iÉä ¤ÉÖÊrù®äúË´É ÊxÉ®úlÉÇEòÉ*
|ÉÉEÞòiÉºªÉ xÉ®úºªÉä´É ÁÉªÉÇ¤ÉÖräùºiÉ{ÉÎº´ÉxÉ&**
Eò& EòºªÉ {ÉÖ¯û¹ÉÉä ¤ÉxvÉÖ& ÊEò¨ÉÉ{ªÉÆ EòºªÉ EäòxÉÊSÉiÉÂ*

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BEòÉä Ê½þ VÉÉªÉiÉä VÉxiÉÖ®äúEò B´É Ê´ÉxÉ¶ªÉÊiÉ**
iÉº¨ÉÉx¨ÉÉiÉÉ Ê{ÉiÉÉ SÉäÊiÉ ®úÉ¨É ºÉVVÉäiÉ ªÉÉä xÉ®ú&*
=kÉ¨É B´É ºÉ YÉäªÉÉä xÉÉÎºiÉ EòÎ¶SÉÊrù EòºªÉÊSÉiÉÂ**
ªÉlÉÉ OÉÉ¨ÉÉxiÉ®Æú MÉSUôxÉÂ xÉ®ú& EòÎ¶SÉnÂù ¤ÉÊ½þ´ÉÇºÉäiÉÂ*
=iºÉÞVªÉ SÉ iÉ¨ÉÉ´ÉÉºÉÆ |ÉÊiÉ¹`äöiÉÉ{É®äú(+)½þÊxÉ**
B´É¨Éä´É ¨ÉxÉÖ¹ªÉÉhÉÉÆ Ê{ÉiÉÉ ¨ÉÉiÉÉ MÉÞ½Æþ ´ÉºÉÖ*
+É´ÉÉºÉ¨ÉÉjÉÆ EòÉEÖòiºlÉ ºÉVVÉxiÉä xÉÉjÉ ºÉVVÉxÉÉ&**

(´ÉÉ±¨ÉÒÊEò ®úÉ¨ÉÉªÉhÉ, +ªÉÉävªÉÉEòÉhb÷, ºÉMÉÇ 108, ¶±ÉÉäEò 3-6)

[Dear Rama why do you talk meaningless things? How came you
think in the wrong direction? You are a well-educated person and
therefore you shouldn’t think like the uneducated, uncultured vil-
lagers. The sages with enlightened intelligence shouldn’t talk like
this! In this world who is the relative? What anyone has to gain?
Everybody takes birth alone and dies alone. If someone become
attached to others thinking that ‘it is my father’, ‘it is my mother’,
‘these are my relatives’ etc, he is like a mad person with an unbal-
anced intelligence. Because here in this world nobody belongs to
none; none is the relative of anybody else (everybody is alone,
and spirituality is the path one should travel alone). Like an indi-
vidual going from one village to other spends a night in a lodge,
and the next day leaving that place resumes his journey, all these
belongings such as mother, father, house, property etc are all tem-
porary. Dear Rama, the knowledgeable ones do not become at-
tached to all these things. (you too shouldn’t get attached to all
these worldly things)]

After advising Rama in the words of a truly intelligent and en-

lightened one, Jabali says-

ºÉ xÉÉÎºiÉ {É®úÊ¨ÉiªÉäiÉiÉÂ EÖò¯û ¤ÉÖËrù ¨É½þÉ¨ÉiÉä*
|ÉiªÉIÉÆ ªÉiÉÂ iÉnùÉÊiÉ¹`ö {É®úÉäIÉÆ {ÉÞ¹`öiÉ& EÖò¯û&**

(´ÉÉ±¨ÉÒÊEò ®úÉ¨ÉÉªÉhÉ, +ªÉÉävªÉÉEòÉhb÷, ºÉMÉÇ 108, ¶±ÉÉäEò 17)

[Oh! Intelligent one! Think with your own intelligence, which

other world is there except this world we see and live? (No hell or
heaven exists). In the current situation what ever you find apt for
the moment do it (Live in the moment; Here and Now!)] Then he
proceeds to advice Rama that as Bharata requests accept the
rulership of Ayodhya - there is nothing wrong in it.

But Alas! Those words were falling on deaf ears! It was the

retort of Rama to these words we were reading in the beginning of
this article! Jabali must have felt that there is no use talking to this
fool; there is no use talking to one who can’t see the reflection of
divine in his on inner self, and who is just after bookish ethics and
after gaining public respect. Rama was trying to make a deposit
(bank balance of Punya) in heaven through Yenjas and obeying
and worshiping the words of caste brahmins! He believed heaven
exists and following the rituals and books help him reach there,
and gain public respect! Jabali was practical and keen enough to
save his own head from being cut down with the following words
and end the conversation-

xÉ xÉÉÎºiÉEòÉxÉÉÆ ´ÉSÉxÉÆ ¥É´ÉÒ¨ªÉ½Æþ xÉ xÉÉÎºiÉEòÉä(+)½Æþ xÉ SÉ xÉÉÎºiÉ
ËEòSÉiÉÂ*
ºÉ¨ÉÒIªÉ EòÉ±ÉÆ {ÉÖxÉ®úÉÎºiÉEòÉä(+)¦É´ÉÆ ¦É´ÉäªÉ EòÉ±Éä {ÉÖxÉ®äú´É xÉÉÎºiÉEò&
(´ÉÉ±¨ÉÒÊEò ®úÉ¨ÉÉªÉhÉ, +ªÉÉävªÉÉEòÉhb÷, ºÉMÉÇ 109, ¶±ÉÉäEò 38)

[I am not an atheistic, nor did I told the words of atheists. It is not
my opinion that the other worlds do not exist. Seeing the (current)
situation, I have became a Theist, and in future when the situation
arises I can again become an Atheist]

See how tactfully he jokes at the ignorance and lack of under-

standing of Rama!

The same attitude of Rama is evident when he kills Vali with

an arrow hiding some where, when discards Seeta in forest just to
keep his own public respect etc. The same attitude get reflected
when he kills ‘Sambhuka’, the sudra sage, after asking him ‘Are

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

you a caste brahmin, khetriya, or Vaisya?’. When Sambhuka says
that he is Sudra by caste Rama draws his sword and cuts down his
head! It is evident that Ramayana was written in a period when
the Brahmanic priest hood was in its full power.

Here what we are interested in is the reference to Buddha and

calling him ‘Thief’. This could happen only after the downfall of
the great Buddhist religion after the reign of Asoka and when the
Brahmanic religion started the onslaught of Buddhist monks. This
sloka is ample evidence for that fact that Ramayana was written
after the period of Buddha (BC 500) and also after the downfall of
Buddha religion (After the period of Asoka the Great AD 200).
Note that Arthasastra by Vishnugupta (BC 3rd Century), atheistic
religion called Lokayata (proposed by Sage Charvaka), Chaityas
(Buddha Temples) etc are all mentioned in Ramayana. By that
time Buddha religion has reached even Srilanka derivable from
the fact that Chaityas in Lanka gets mentioned.

This text must have been created when some fanatic brahmin

or supporter of brahmin cast was in power and the Brahmanic
scriptures got revived, projecting their upper hand, above all the
others. Is there such a period? Yes! After Asoka (Maurya dynasty)
the north came under the ‘Sungas’ a Brahmin coming to power by
killing the king and taking up the task of ‘reviving’ (read ‘creat-
ing’, ‘manipulating’, ‘interpolating’) the scriptures! This tread is
followed to a certain extend in the ‘Gupta period’ as well. Bud-
dhists and others where slaughtered and people were forced con-
verted to Hindu religion - the Vishnava Brahmanic cult became
popular. It is the political scenario in which the text Ramayana
originated and revised. Naturally the text calls all the south Indi-
ans ‘Monkeys’ and Buddhists ‘Thief’ - the two major forces that
stood against Sunga caste Brahmin kings and their beliefs. One
cute thing to note is that the Eastern countries such as Anga, Vanga
etc (Bengal, Orissa region) consider themselves as the descen-

dants of Vali, and the same Vali is depicted too as a ‘Monkey’ in
Ramayana! So in short all the Eastern and Southern people out-
side the ‘Sunga Kingdom’ is ‘Monkeys’ (read uncultured ones)
and all the people who does not believe in ‘Vishnava cult’ of
brahmins are ‘Thieves’ who should be killed or amputated! Thus
it turns out that “Ramayana is a Political text”, originated with a
political purpose in 3rd Century AD in Sunga Kingdom with caste
brahmin king! Trying to trace its origins to BC 5000 or so or de-
pending on the slokas provided by it forgetting this scenario and
reality would be futile efforts!

Anybody who wants to know more about the clear and correct

advices the Buddhist Monk Jabali gives to Rama and his retort
can refer to Vatmiki Ramayana, Ayodhya Kanda. Jabali, the Bud-
dhist Monk, was a Minister of Rama. It would be worthy to note
the list of Ministers of Ayodhya -

Vasishta - A caste brahmin born in Vasishta Kula (Vedic Brah-

min)

Vamadeva - A Tantric born in Vamadeva Kula who followed

the Vama Tantic cult (Tantric)

Jabali - An Buddist monk (Buddhist)

Bharadwaja - A caste brahmin born in Bharadwaja Kula to-

tally involved in ‘reviving’ ancient texts projecting their ‘advanced
scientific foundation’ (Vedic Brahmin)

Yes, we doubt whether it is Ayodhya or Sunga Ministers that

gets reflected in Ramayana. In another angle let us have a look at
the lineage of Rama -

Vishnu -Brahma - Kasyap - Vivaswan - Manu - Ishvaku -

Kukshik - Vikukshik- Ban - Aranyak - Pridhu - Trisanku -
Dudhumar - Yuvanasv - Mandhata - Susandhi - Druvasandhi -
Bharat - Asita - Sagar - Asamanj - Amsuman - Dilip - Bhageerath

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

- Kakusth - Kanmashapad - Sankhan - Sudarsan - Agnivarn -
Seekhrag - Maru - Prasusruv - Ambareesh - Nabhag - Aj - Dasaradh
- Rama.

A bit description of some people in this lineage is given below:

Vishnu - God Vishnu (indicating Vishnava Cult)

Manu - The author of Manusmriti

Trisanku - Lost the kingdom and became a Chandala (Swapacha

= Dog eater)

Asita - The author of Asita Hora, an astrological treteise men-

tioned in plenty by many including Mihira. Asita does not have
any children.

Sagar - Son of the wife of of Asita born to Sage Chyevana

(Ref. Ramayana)

Kanmasha pada - Lost the kingdom and became a Chandala, it

is said. (Swapacha = Dog eater)

Rama - The son of Kausalya born to Rishyasringa (Rishyasriga

was a fanatic brahmanic priest. Ref. Ramayana)

Ramayana is an admixture of politics and imagination. It is fu-

tile to search real history in it - due to the prime fact that it is a text
revised or created on 3rd century AD, with an intent to project
Brahmanic Vishnava cult, and to spread the belief that the
Ramayana story took place as far back as Tretayuga (thousands of
years earlier)! If you search history in such texts, search like a
detective, as if you are searching for a proof left by the criminal by
mistake; otherwise for sure the criminal will cheat you and will
escape after misguiding you in wrong direction.

Siva Sankalpa Sukta

[The hymn for knowing Siva]

This hymn is found both in Rig and Yajur Veda. Recite this

hymn and feel the eternal bliss within and outside.

+ÎMxÉ¨Éæ ´ÉÉÊSÉ Ê¸ÉiÉ&* ´ÉÉM¾þnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**
´ÉÉªÉÖ¨Éæ |ÉÉhÉÉä Ê¸ÉiÉ&* |ÉÉhÉÉä ¾þnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**
ºÉÚªÉÉæ¨Éæ SÉIÉÖÊ¹É Ê¸ÉiÉ&* SÉIÉÖ¾ÇþnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**
SÉxpù¨ÉÉ ¨Éä ¨ÉxÉÊºÉ Ê¸ÉiÉ&* ¨ÉxÉÉä ¾þnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**
Ênù¶ÉÉä ¨Éä ¸ÉÉäjÉä Ê¸ÉiÉ&* ¸ÉÉäiÉÆ ¾þnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**
+É{ÉÉä ¨Éä ®äúiÉÊºÉ Ê¸ÉiÉ&* ®äúiÉ& ¾þnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**
{ÉÞÊlÉ´ÉÒ ¨Éä ¶É®úÒ®äú Ê¸ÉiÉ&* ¶É®úÒ®ú& ¾þnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**
+Éä¹ÉÊvÉ´ÉÇxÉº{ÉiÉªÉÉä ¨Éä ±ÉÉä¨ÉºÉÖ Ê¸ÉiÉ&* ±ÉÉä¨ÉÉÊxÉ ¾þnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä*
+¨ÉÞiÉÆ ¥ÉÀÊhÉ**
<xpùÉä¨Éæ ¤É±Éä Ê¸ÉiÉ&* ¤É±ÉÆ ¾þnùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**
{ÉVÉÇxªÉÉä ¨Éä ¨ÉÚvÉÇÊxÉÊ¸ÉiÉ&* ¨ÉÚvÉÉÇ ¾nùªÉä* ¾þnùªÉÆ ¨ÉÊªÉ* +½þ¨É¨ÉÞiÉä* +¨ÉÞiÉÆ ¥ÉÀÊhÉ**

(+lÉ´ÉÇ´Éänù&, ªÉVÉÖ´Éænù&)

For those who can’t read sanskrit, the same is given below in

english alphababtes -

Agnir me vachi sritaH. Vag

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Vayur me prano sritaH. Prano

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Suryor me chakshushi sritaH. Chakshur

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Chadrama me manasi sritaH. Mano

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Diso me srotre sritaH. Srotam

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Apo me retasi sritaH. RetaH

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Prithvi me sareere sritaH. Sareera

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Oshadhir vanaspatayo me lomasu sritaH. Lomani

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Indror me bale sritaH. Balam

hridaye.

Hridayam mayi. Ahamamrite. Amritam brahmani.

Parjanyor me murdhani sritaH. Murdha

hridaye.

Sreenadh OG, sreesog@yahoo.com

Sreenadh OG

Hridayam mayi. Ahamamrite. Amritam brahmani.

(Adharva Veda, Yajur Veda)

The meaning of this beautiful hymn, as I could translate, is

given below –

Fire is in my words. Words

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

Air is in my breath. Breath

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

Sun is in my eyes. Eyes

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

Moon is in my mind. Mind

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

Directions in my ear. Ear

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

Primordial water in my sperms. Sperms

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

Earth is in my body. Body

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

The plants are trees in my hair. Hair

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

Lightning is in my power. Power

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

The rain in my head. Head

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

How blissful the thoughts are! A bliss that can’t be found in

today’s prayers! They – the vedic sages - must have been higher
than us, blissful than us – feeling the divine! Feeling the sky, ocean
and universe as one, feeling the head and heart as one, feeling the
body and universe as one! To them, they are the eternal and the
eternal wine that would be consumed, at the same time; to them,
they are the Yajna (Creation), Yajnikas (Creators; doers) and
Balimriga (the stuff; the sufferer; the one which would be destroyed,
slaughtered and consumed) at the same time!! The law, lawgiver,

and the living/non-living universe obeying the law all becomes
one!!! What a mind that is, which could visualize it all and feel it
so strongly within!!!

This is a prayer beyond all prayers! Like a prayer the sage alive

- Feeling the rhythm; being the rhythm; being one with the dy-
namic eternal!!! Enjoy the eternal life!!!

Let us go through those blissful thoughts again –

Fire in my

words, Air in breath, Sun in eyes, Moon in mind, Directions in
ears, Primordial ocean in sperms, Earth in body, plants and trees
in hair, Lightning in power, Rain in head; All in heart (I am bliss-
ful!); heart is mine; I am the eternal wine (drink me!), eternity is in
knowing the ultimate, being in the ultimate!!! (You are eternal! Be
it!)

This is Siva Sankalpa! Knowing Siva the bliss! Siva the ulti-

mate! Siva, the bliss within, and the universe are one and the same!
Fire, Air, Moon, Directions, Primordial Ocean, Earth, Plants, Light-
ning, Rain all are Sakti (Power, Stuff – the female counterpart of
Siva the bliss within and without). But both are one – the ultimate
(call it Brahma/Brahman)! Siva Sankalpa means knowing me and
the universe as ONE!!! Me the drop eternal and universe the ocean
eternal. Siva, the bliss within, manifest for those who could feel
it!! Descriptions of the ultimate fail to reach there, but the poetic
expression of ones own feeling can better express the inner truth –
and so instead of resorting to descriptions let us feel –

Fire is in my words. Words

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.
…….

Sun is in my eyes. Eyes

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.

Moon is in my mind. Mind

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.
…….

Earth is in my body. Body

in heart. Heart is mine.

I am the eternal wine. Eternity in Brahma.
…….

The rain in my head. Head

in heart. Heart is mine.

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