1. An Introduction to Vedic Astrology

How I got into Vedic Astrology

How to approach a Vedic chart

Approaching a Vedic chart

Bridge of Skies (This is a good introduction to Vedic Astrology even though it is

oriented towards using Vedic methods in Western charts.)

A Beautiful Nakshatra Table Completely Revised August 2007

A Table of Nakshatra Attributes

The Importance of Reality in Learning Astrology

The Art of Astrological Prediction

Approaching Jyotish: The Differences between Western & Vedic Astrology

A Problem with Modern Western Astrological Thinking

What's Unique about a Birth Chart?

The Vedic Signs

The ABCs of Vedic Chart Analysis

Why Astrology can never be systematic

The Applicability of the Signs in Western and Vedic Astrology New!

2. General Principles of Vedic Astrology

Learning Vedic Astrology: A Proforma of General Principles

The Houses of the Horoscope

The Modern, Horary, and Vedic Houses

The Strongest Planet Wins

The Nodes

My Lastest Presentation on The Nodes

Understanding Divisional Charts - Part One

Shri Pati Padhati

A Brief Lecture on Nakshatras from James Kelleher

Evaluating Yogas

Types of Yogas

A Yoga Checklist Updated with Legend

Ways to Explore a Vedic Chart

The Lord of the First in Each of the Houses

Finding Synergy: One of the Keys to Chart Interpretation

The Ascendant: The Most Important Point in the Chart

The Lagna and Planetary Significations -- A Detailed Table

Visible Astrology -- The Importance of Observable Phenomena

The Unique Qualities of House Lords for Each Ascendant

Note: In order to preserve the formatting, I uploaded this article to my website

as a PDF file.

When you click on the link, your computer will either open it with Adobe Reader

or save it to your hard disk so that you can do so.

Narcissism, Self-Effacement and Rahu and Ketu

Note: In order to preserve the formatting, I uploaded this article to my website

as a PDF file.

When you click on the link, your computer will either open it with Adobe Reader

or save it to your hard disk so that you can do so.

Determining the planet that represents a theme in a chart

The Most Important Significators of Life Themes and their use in chart

delineation and astrology software.

Who affects Who? Unilateral Aspects in Vedic Astrology.

How to determine the strongest planet(s) in a chart

The Ruler of the Chart: My Published Article in The Mountain Astrologer

Paramount Considerations in Chart Interpretation New!

3. Vedic Tools of Prediction

Vedic Astrology: A Time-based System

The Profound Teachings of S. Iyer - Part One

An Introduction to Prasna

The Interpretation of Dasas

A Textual Flowchart of the Iyer Method

A Graphic Flowchart of the Iyer Method

A Sequence of Steps in Evaluating a Prasna Chart

A Graphic Depiction of the Prasna Yogas

The Importance of Timing in Compatibility Assessment

The Art of Astrological Prediction

The Most Important Dasas and Bhuktis

The Fundamentals of Evaluating Dasa Effects

An Introduction to Dasas

Differences Between Analyzing a Vedic Birth Chart and Analyzing Divisional

Charts

The Meanings of the Relative Distance between Dasa and Bhukti Lord

Divisional Charts - A Precis of the the Hart de Fouw/Sheshadri Iyer method

Modern Books

Light on Life (Not only the best Vedic astrology book in English, but a huge

number of insights and gems for Western astrologers too.)

by Hart de Fouw and Robert Svoboda

Path of Light vol. 1 & 2 (Truly excellent new books by a brilliant and generous

astrologer who shares his great depth of understanding of Jyotish. Highly

Recommended!)

by James Kelleher

New Techniques of Prediction 1 & 2 (For advanced Vedic astrologers only, the

brilliant predictive methods and understandings of a great Jyotish master)

by H.R. Seshadri Iyer

Learn Astrology The Easy Way (For beginning to intermediate students of Vedic

astrology, this provides a very good education in Vedic astrology.)

by Dr. G.S. Kapoor

A Thousand Suns an excellent new Vedic book that covers a huge range of Vedic

topics in a very accessible and easy-to-read conversational style. Highly

Recommended!

by Linda Johnsen

Astro Sutras

Events and Nativities

and Art of Predictions (excellent books by the late excellent astrologer Bhasin)

by JN Bhasin

How to Read a Bhava (a very small book that condenses divisional chart analysis

quite well)

by Dr. T. S. Vasan

Varshphal or Annual Horoscope (an excellent book on Vedic Solar Returns)

by Sumeet Chugh

Predictive Astrology - An Insight (a comprehensive & excellent analysis of

planets in houses)

by Dinesh S. Mathur

Practical Vedic Astrology (a fine compendium of 25 years of the authors notes,

well organized)

by G. S. Agarwal

How to Read Your Horoscope (newly reprinted excellent modern interpretations of lordships , planets in signs and houses, etc.)

By James E. Higgins III and Tom Hopke

Vault of the Heavens (a lovely and comprehensive textbook on Vedic astrology,

complete with modern interpretations of the lordships for each Lagna, and

more.)

& Core Yogas (a unique, descriptive, and comprehensive analysis of yogas)

both by Ernst Wilhelm

Navamsa in Astrology (extensive examination of the navamsa and classical

approaches to it.)

by Chandulal S. Patel

A Course in Indian Astrology (101 lessons in astrology by knowledgeable

Jyotishis)

by Prof. N.E. Muthuswamy and Prof. K.P. Dharmaraja Iyer

Dr. K.S. Charak has many books, including a two volume Elements of Vedic

Astrology,Varshaphal (which Hart endorses), and my favorite of his Yogas in

Astrology

Astrology and Jyotirvidya (a very intelligent and well-thought out book on many

facets of Jyotish, including Nakshatras, Dasas, Prognosis, and much more.)

by Viswanath Deva Sarma

Mansions of the Moon (a wonderful book on Nakshatra myths, meanings, etc.)

by Kenneth Johnson

Predictive Astrology of the Hindus (extensive and excellent)

by Pandit Gopesh Kumar Ojha

The Astrology of the Seers (a very good book, but it mixes a little Western

astrology in)

by David Frawley

The Lunar Nodes (some very good insights in this one)

by Komilla Sutton

also her Essentials of Vedic Astrology and her Indian Astrology coffee table book

have merit.

Ganesha Hora Shastram (An incredibly deep exploration of each house, its

occupants, and lord.)

by S. Ganesh

Nakshatras (The first Western book on Nakshatras, the product of a great deal

of research.)

by Dennis Harness

Classical Vedic Texts

Brihat Parashara Hora Shastra (the "bible" of Vedic astrology)

Translated by R. Santhanam

Phaladeepika (the second most important "bible" in Vedic astrology)

Translated by S. S. Sareen

(Do NOT get the translation by Kapoor, it's riddled with errors)

Uttara Kalamrita (an excellent book showing themes of each house in depth)

Translated by S. S. Sareen or by Dr. P.S. Sastri

Saravali (two volume classic focuses on planets in houses, decanates, etc.)

Translated by R. Santhanam

Bhrigu Sutram (a look at each planet in each house, with reference to 4 Vedic

classics)

Translated by G. S. Kapoor

Brihat Jataka (one volume with extensive and interesting notes by the translator)

and Sri Sarwathachintamani (two volume set with extensive, useful commentary

of this major Vedic classic)

both translated by B. Suryanarain Rao

Jataka Parijata (3 Vol) (/w Original Slokas in Sanskrit and English Trans. My

Vedic teacher, Hart often quotes this important work that is used as the textbook

in Vedic studies in India )

by Subramanyam Shastri

Kalaprakasika (I haven't seen this one, but it's recommended by Hart)

translated by N.P. Subramaria Iyer

Approaching Jyotish A Comparison of Western and Vedic Astrology by Hank Friedman

A growing number of Western astrologers are becoming curious about

Vedic astrology (Jyotish) and need help sorting through the differences between the

two systems. Often, the dissimilarities are not spelled out, since many Vedic teachers

either have little understanding of Western astrology or simply don't address the

issues that a Western astrologer might have.

As a practitioner of both systems, I have a great love for both

Western and Vedic astrology and want to make it easier for Western astrologers to

approach the field of Jyotish (or Hindu) astrology. That is the purpose of this

article.

To successfully make the transition to understanding and practicing Vedic

astrology, Western astrologers must first grasp where Jyotish departs, both in

technique and in approach, from the methods they use.

Please understand that this article will take time to assimilate, because it

details a number of the important divergences between the two astrologies. It is

definitely worth making the effort. Those who do so will find themselves better

prepared to study Vedic astrology and will eventually know two excellent

astrological systems that complement each other incredibly well.

If you are already familiar with Western astrology, you have the great

advantage of understanding the meanings of the planets, signs, and houses; most of

these are transferable to your study of Jyotish.

What Is Vedic Astrology?

Western astrology has had a very fitful journey. Most ancient texts were

destroyed, and many medieval works were never translated until very recently.

Western astrology has died and been re-invented many times. Throughout its

history, it has frequently been maligned and rejected both by the powers-that-be

and by the masses.

Jyotish, on the other hand, has been a revered continuous tradition for

thousands of years. It is rich in spiritual practices and was orally transmitted intact

over millennia, before it was ever written down. With such deep and powerful roots,

Vedic astrology has guided generation upon generation, and it continues to be

highly respected in India today. As such, the core principles and methods of Jyotish

were developed by ancient masters and explicated in great detail before the rise of

modern civilization. The classical texts of this tradition and the commentaries by

advanced teachers serve as the ultimate authority to instruct and guide practitioners

of Jyotish.

Differences in Techniques The Two Zodiacs

Most astrologers know that Western astrology uses the Tropical zodiac,

where the signs are defined by the Sun's apparent annual seasonal movement

around the Earth. Thus, Aries is defined as the place in the sky where the Sun

crosses the equator going northward (which is the first day of spring in the

Northern Hemisphere).

Vedic astrologers (Jyotishis) use the Sidereal zodiac, where the signs are

defined by the actual physical constellations, the stars in the sky. The most

commonly used reference point is the star Spica, which defines the beginning of the

sign Libra. This is the basis of the Lahiri (aka Chitrapaksha)ayanamsha. The

word ayanamsha literally means the "falling-back portion" the difference between the two zodiacs due to the precession of the equinoxes.

This divergence between the zodiacs is continually growing; in 1900, it was

about 23 degrees, and in 2000, it was about 24 degrees. As an example, for a person

born in 2000, you can convert a planet at 25 Tropical Cancer to its Sidereal

position by simply subtracting 24 degrees, resulting in a Sidereal placement of 1

Cancer. Most astrology software allows you to calculate planetary positions for both

the Tropical and Sidereal coordinate systems.

It is very confusing to Western astrologers that someone can have, say, the

Sun in Taurus in Western astrology, but the Sun in Aries in Vedic astrology. This

seems to be a sticking point for many people I have talked to. Once you understand,

however, that the signs are used differently in Vedic astrology (primarily for

determining the strength of planets and evaluating rulerships), this discrepancy

becomes less of an issue.

The Houses

House systems: Western astrologers set the beginning of the 1st house at the

Ascendant and the beginning of the 10th house at either the Midheaven (for Koch,

Placidus, Campanus, etc., house systems) or the Nonagesimal the point 90 degrees behind the Ascendant (for the Equal House system).

For most purposes, Jyotishis use whole-sign houses, where each house is a

whole sign, and the 1st house is the sign occupied by the Ascendant. For example, if

a person had a Sidereal Ascendant of 12 Leo, the 1st house would start at 0 Leo

and end at 30 Leo (i.e., the 1st house would encompass the whole sign of Leo).

Note: Some Jyotishis use Shri Pati houses in addition to whole-sign houses.

In this method of house division, the house cusps that Western astrologers know as

Porphyry become the centers of the houses, and the beginning and end of each house is determined by averaging adjacent centers.

Since Project Hindsight revealed that ancient Western astrology used

whole-sign houses, the acceptance of whole-sign houses has started to grow among

Western astrologers.

The nature of houses: Vedic astrology classifies the houses in many ways

that are foreign to the modern Western astrologer. The four angular houses (1st,

4th, 7th, 10th) are called Kendras and are considered the places of power, i.e.,

planets have full expression in these houses. What we would call the fire houses (1st,

5th, 9th) are called Trikonas, or Trines, and represent the places of opportunity and

good fortune.

There are also four houses (3rd, 6th, 8th, 12th) called the Dusthanas; these

houses represent the areas of life where obstacles and suffering arise. Three of these

houses (6th, 8th, 12th) are calledTrik houses (Trikastanas); the planets ruling these

houses, and the occupants therein, can indicate the most challenging arenas of life.

Also, there are four houses of improvement (3rd, 6th, 10th, 11th)

called Upachayas; malefic planets (the Sun, Mars, Saturn, and the Moon's nodes) do

well in these houses, and planets occupying these houses represent themes that

gradually improve during the lifetime.

Correspondences: Vedic astrologers sometimes give different meanings and

attributions to the houses than do Western astrologers. For example, though

Western astrologers see the 6th as a house of discernment, Jyotishis see

the 5th house as governing that faculty.

Also, the meanings of the houses have been extended significantly in Vedic

astrology. For example, besides the usual meanings, the 2nd house represents family

matters and the voice; the 3rd house, courage and effort; the 5th house, wisdom and

good karma; the 8th house, mastery of ancient wisdom; the 11th house, older

siblings and easily acquired money; and the 12th house, sexual enjoyment and

foreign residence. (My article, "Bridge of Skies" in the Oct./Nov. 2001 issue of The

Mountain Astrologer, gives many more Vedic house correspondences; this article

can be read on my Web site at: http://www.soulhealing.com/november01astro.htm)

Chart forms: Western astrologers use a circular chart wheel in their work;

the North and South Indian astrologers use a square chart. The differences between

these three forms are shown inFigure One.

Traditional Rulerships

Modern Western astrologers view Uranus as the ruler of Aquarius, Neptune

as the ruler of Pisces, and Pluto as the ruler of Scorpio; however, for most of

Western astrology's history, traditional rulerships were used. These are identical to

the rulerships still used by Vedic astrologers: Mars rules Aries and Scorpio, Jupiter

rules Sagittarius and Pisces, Saturn rules Capricorn and Aquarius, and Mercury

rules Gemini and Virgo (and is exalted in Virgo).

These traditional rulerships are very valuable to know and useful to apply,

even in your Western astrological practice. They often reveal connections (such as

those between houses) that might otherwise be missed. For example, in the Western

chart (not shown) for Antonio Banderas, with Pisces rising, Jupiter (the traditional

ruler of the chart) is in its own sign of Sagittarius in the 10th house; this explains his

incredible success, his good looks, and that he is often chosen to play the hero (all of

these are Jupiter/1st-house themes).

Also, Vedic astrologers do not use what Western astrologers call signs of

detriment (i.e., the sign opposite the sign a planet rules). This can be confusing to

Western astrologers trying to learn Vedic astrology, because English translations of

Vedic texts usually use the term "detriment" as the translation of the Vedic

word neecha, which is equivalent to the Western term "fall" (the sign opposite the

exaltation sign). In other words, instead of saying Mars is in its fall in the sign of

Cancer, a Vedic text would state that Mars is in its detriment in Cancer.

(Neecha actually means "fallen.")

It takes surprisingly little time to get used to the Vedic concept of detriment,

since the signs that Western astrologers designate for "fall" are exactly the same as

what Vedic astrologers call "detriment": Sun in Libra, Moon in Scorpio, Mercury

in Pisces, Venus in Virgo, Mars in Cancer, Jupiter in Capricorn, and Saturn in

Aries. Vedic astrologers see planets in detriment as both weak and unstable;

however, certain Vedic chart factors can strengthen debilitated planets.

The Planets

Western astrologers use the ten major planets (the Sun through Pluto) and

often add points: the comet Chiron, the four major asteroids, and so on.

Vedic astrologers primarily use nine points: the Sun and Moon, the planets

Mercury through Saturn, and the Moon's North Node (called Rahu) and South

Node (called Ketu), which are referred to as shadowy planets.

The reason that modern Vedic astrologers often give for continuing to

exclude the outer planets (Uranus, Neptune, and Pluto) is that the system of

rulership, so essential to Vedic delineation, becomes disrupted by the addition of

more points. Furthermore, the nodes are significators of the kinds of modern things

computers, technology, epidemic diseases, etc. that Western astrologers use Uranus, Neptune, and Pluto to represent. (Still, a small number of Vedic astrologers

are introducing the outer planets into their practice.)

Also unique to Vedic astrology is the assessment of the Sun as a cruel or

malefic planet. One can easily imagine that, in a Tropical country like India, the hot

and intense Sun would be seen as deleterious. Nevertheless, the Sun also symbolizes,

as it does in Western astrology, the core of the soul (or Atman).

When Vedic astrologers ask, "What's your sign?" they expect to be told a

person's Moon sign or mansion, not the Sun sign. That's because the Moon is

considered to be more important than the Sun in Vedic astrology. In fact, transits

are reckoned from the Moon, and the central predictive method of Jyotish is based

upon the lunar mansion occupied by the Moon at birth.

Aspects

How aspects are formed: In Western astrology, the aspects are determined

primarily by the angle between two planets. To be in aspect, two planets must be

within a certain degree range, or orb, of the specified angle. For example, if the

Moon is at 12 Cancer and Mars is at 16 Pisces, they are said to be trine each other,

within a 4 orb.

Vedic astrologers generally use whole-sign aspects (which, incidentally,

were also used by the ancient Greco-Roman astrologers). Therefore, any planet in

Libra is in aspect to any planet in Aries, no matter what their degree positions are.

And if Mars is at 2 Libra and the Moon at 28 Pisces, Jyotishis do not consider

them to be in aspect to each other whereas most Western astrologers would characterize them as being in opposition. (Many Vedic astrologers do pay attention

to aspect orbs, but they don't use as tight orbs as do Western astrologers.)

Unlike Western astrology, where the type of aspect adds meaning (e.g.,

squares are challenging), Vedic aspects are neutral. What makes an aspect positive

or negative is not the type of aspect but whether the aspecting planet is a benefic or a

malefic. The benefic planets are: Jupiter, Venus, and also Mercury (unless aspected

only by malefics), and the Moon. The malefics are: Rahu and Ketu (the Moon's

North and South Node, respectively), Saturn, Mars, and the Sun.

What aspects are used: In Western astrology, the Ptolemaic aspects

(conjunction, sextile, square, trine, and opposition) are most frequently used; of

course, many astrologers add other aspects. Every planet is capable of making each

kind of aspect.

In Vedic astrology, the conjunction is called "association." For example, a

classical Vedic text may state that the Moon is in association with Mars, which

means that both are in the same sign.

The only aspect that every planet makes in Jyotish is the opposition (to all

planets in the opposite sign). Three planets Mars, Jupiter, and Saturn make additional "special" aspects. These special aspects are considered unidirectional

(made by one of these planets to another planet and not vice versa).

Jupiter's special aspect is easy for the Western astrologer to understand.

Jupiter is the only planet that can trine another planet. Since we are referring to

whole-sign aspects here, this means that Jupiter in, say, an earth sign aspects every

planet in the other two earth signs.

Note: When counting aspects and lordships, Vedic astrologers count

inclusively, i.e., they include the house that a planet is in.

Saturn's two special aspects are the forward sextile and the backward

square. That means that Saturn aspects any planets that are three signs forward of

it (counting inclusively) and any planets that are four signs behind it (often called

Saturn's tenth aspect). For example, if Saturn is in Capricorn, it forward-aspects all

planets in Pisces and backward-aspects all planets in Libra.

Mars has two special aspects, too. It aspects the fourth sign forward (i.e., the

forward square); for example, if Mars is in Taurus, it aspects every planet in Leo. It

also aspects the sixth sign backward (the backward quincunx), so if Mars is in Aries,

it aspects every planet in Scorpio.

Although these Vedic aspects may seem illogical to a Western astrologer

and a bit hard to learn, they are indeed very worthwhile to look at, because they

actually work when applied to a Vedic chart.

What is aspected: In modern Western astrology, planets aspect planets and

other points in the chart, such as the Ascendant and Midheaven.

In Vedic astrology, as in ancient Western astrology, planets also aspect

houses, whether these are occupied or not. If Jupiter were in the 1st house, it would

influence the 1st house by association; it would aspect the 7th house (since every

planet aspects the opposite house) and also the 5th and 9th houses (by its special

aspects).

What makes an aspect strong: In Western astrology, the smaller the orb, the

stronger an aspect. (Some Western astrologers also rate the type of angle; for

example, a loose conjunction or opposition is often considered stronger than a tight

semi-sextile or bi-septile.)

As I said, many Vedic astrologers also pay attention to orbs, but even more

important is the strength of the planet making the aspect. A planet of middling

strength will make a much less noticeable aspect than that of a very strong planet.

(Interestingly, the aspect of a very weak malefic is destabilizing, rather than

negligible.)

Indications of Planetary Strength and Weakness

Both Western and Vedic astrologers consider a planet to be strong in its

own sign and in the sign of its exaltation. And both systems characterize a planet as

weak if it is combust (within 6 degrees of the Sun) or in the sign of its fall (called

detriment in the Vedic system). Vedic astrologers also consider the Moon weak if it

is dark (within 72 degrees of the Sun) and strong if bright (in the sign of the Full

Moon or the sign before or after that). Both the Sun and the Moon are deemed weak

if an eclipse occurs at the time of birth.

However, because Vedic astrology is much more observationally based than

Western astrology, retrograde planets are also considered to be strong. When a

planet is retrograde, it is closest to the Earth and thus appears larger than at other

times. (When Mars, Jupiter, and Saturn are retrograde, they are opposite the Sun,

like the Full Moon; as a result, these planets are visibly larger and shine their

brightest at this time.)

Planets are also considered strong in Vedic astrology if they have

directional strength (calleddig bala). Jupiter and Mercury have directional strength

when in the 1st house; Saturn, in the 7th house; Venus and the Moon, in the 4th

house; and the Sun and Mars, in the 10th house. A nice analogy for this is that Mars

and the Sun are hot planets who love to shine over others in the 10th; the Moon and

Venus are moist planets who are strongest at home in the 4th house; the 1st house the clear light of dawn is the best place for Mercury and Jupiter, the planets of perception; and Saturn rejoices at the end of the Sun's day, in the 7th house.

Finally, if a true planet (Mercury, Venus, Mars, Jupiter, or Saturn) is

within one degree of another true planet, then the two planets are said to be in a

planetary war (graha yuddha); this weakens both planets but, especially, the loser of

the war. Vedic astrologers use various ways to determine the victor of a war,

including favoring the planet that is brighter(most frequently used), stronger, or has

the higher zodiacal latitude (or longitude).

Harmonic Charts

Vedic astrologers use harmonic charts as part of their basic chart analysis.

Harmonic charts (which are called vargas, amshas, or divisional charts) are

calculated by dividing each sign into a number of sections and assigning a sign to

each section. In Vedic astrology, the calculation of some of the harmonic charts

differ from Western methods.

The Vedic use of harmonic charts is unique. Each chart represents a

different life theme, such as career, parents, spouse. Analysis of that chart

supplements the information about the life theme given by the natal chart.

For example, the navamsha divisional chart (identical to the Western ninth-

harmonic chart) is the sub-chart that indicates marriage. This chart is evaluated

alongside the natal chart for marital compatibility and timing. A difficult navamsha

chart might reflect conflicts within the marriage, or divorce, or the inability to find

a partner. In the navamsha chart of Arnold Schwarzenegger, it's clear that he

wouldn't easily find a stable relationship; he married for the first time at age 38.

The navamsha chart has many other purposes, including assessing the

second half of life, the strength of planets, and the quality of a person's self-

expression. Since divisional charts change much more quickly with shifts in the

birth time than natal charts do, they are also routinely used for chart rectification,

which many Vedic astrologers perform.

Lunar Mansions

Whereas Western astrology seldom takes lunar mansions into account,

astrologies based upon lunar calendars (Chinese, Tibetan, Indian) use them

extensively.

In Vedic astrology, lunar mansions are called nakshatras; for more than

3,000 years, they have been the centerpiece of Vedic electional astrology choosing when to get married, go to war, build a house, etc. The nakshatras are also used in

natal astrology and in several predictive techniques.

The Chinese and Arabic astrologers use 28 lunar mansions, but modern

Vedic astrologers primarily use 27 lunar mansions. (The Moon takes 27.3 days to go

around the zodiac, so one can either round up to 28 days or round down to 27 days.)

Differences in Approach Approaching All Facets of Life

One thing that initially put me off about Vedic astrology was the blunt and

often harsh assessments of planetary combinations. At the time, I had picked up a

book that said that people with a particular configuration would die of leprosy.

Readers should understand that the ancient astrological texts both in the

East and in the West used extreme examples as points of emphasis, to make the

concepts stick in the student's memory. These texts were not meant to be read by

oneself, but only under the tutelage of one's mentor, who could explain the meanings

of each verse.

That said, Vedic astrology covers every part of life, from the most ignoble to

the most divine. Even the foremost classical texts contain verses on genital size and

quality, addiction and incest, how to know whether a child will die young, the

indicators of specific diseases, the expected length of life, and much more. They also

reveal combinations for spirituality, asceticism, and enlightenment.

Vedic astrology also shows the fixed karmas in the chart that is, patterns that are clearly going to be present in a person's life. For example, every Vedic

astrologer who looked at my chart knew I would never have children.

Some modern humanistic astrologers have trouble getting comfortable with

the Vedic willingness to face every condition of life. Yet, in many ways, this

approach enables us to understand our clients that much better.

Malefics and Benefics

Although modern Western astrologers tend to shy away from such concepts

as benefic or malefic, Vedic astrologers do not. They understand that, to effectively

describe and predict the ups and downs of life, even the extreme tragedies, one

needs a language and a set of principles that elucidate both the good and bad facets

of existence.

I initially had a very hard time looking at negative factors in any chart, be it

Western or Vedic. I didn't want to alarm or discourage anyone, and I navely

thought that everyone could "create their own reality," that anything was possible

in anyone's life. Gradually, I have come to realize that Vedic astrology is neither

pessimistic nor fatalistic; rather, it's just trying to help people to understand their

lot in life.

One of the first times I experienced the value of a negative delineation was

when I told a client that it would be very hard for her to pull together a career in

this life. Her surprising response was: "Thank God!" She said that hearing this

gave her great relief, since she had in fact never been able to settle upon a career;

she now knew that it was part of the karmic flow of her life and she could make

peace with it, instead of endlessly judging herself.

The Lunar Nodes

In 1936, Dane Rudhyar published his seminal book, The Astrology of

Personality. Since then, most Western astrologers have interpreted the North Node

as indicating the direction one is meant to move toward in this life; and the South

Node, as the direction taken in past lives, which one is meant to move away from.

For more than 3,000 years, Vedic astrologers have treated the lunar nodes

as planets, and used them for both natal analysis and prediction. Although the

North Node can indeed represent success, determination, and drive (especially if it is

associated with or aspected by a strong Jupiter), it can also represent obsession,

greed, lust, overindulgence, narcissism, extreme materialism, rebellion, and

alienation. And though the South Node can indicate self-undoing and the places in

our lives where we must learn to let go, it also represents such positive themes as

achieving spiritual detachment and enlightenment and developing higher values as well as negative patterns such as self-doubt, self-sacrifice, inhibition, self-

effacement, paralysis, and feeling overshadowed and invisible.

Most Western astrologers forget that the core astronomical meaning of the

nodes is that they are the "eclipsers" the points responsible for eclipsing the Sun and the Moon. It is this meaning that informs much of the Vedic usage of the nodes.

In Jyotish, when a planet is associated with one of the nodes, its expression is usually

amplified, exaggerated, obscured, or distorted in some way.

The Primary Vedic Predictive Method

Most Western astrologers use transits (especially by outer planets) and

progressions as their principal methods of prediction, supplemented with solar

returns, directions, etc.

Vedic astrologers employ several predictive methods (including transits),

but their preferred method is a system called Vimshottari Dasha. This system,

which is surprisingly similar to Hellenistic astrology's Time Lords, is actually very

easy to understand. At any given time, a person is under the primary influence of

one planet.

Everyone is born during a period (dasha) of a specific planet. To determine

what planet governs the period starting at birth, we look at what planet rules the

lunar mansion (nakshatra) occupied by the natal Moon. From then on, the person's

life unfolds under the influence of one planet at a time, in a fixed sequence. For

example, if you were born under the influence of Jupiter, then after that period

ended, you would next be under the influence of Saturn, and then Mercury, etc.

Planet Duration of Dasha

Ketu 7 years

Venus 20 years

Sun 6 years

Moon 10 years

Mars 7 years

Rahu 18 years

Jupiter 16 years

Saturn 19 years

Mercury 17 years

Each planetary period has its own fixed length (e.g., the Sun's period is six

years, Mercury's period is 17 years). The first period, starting at birth, is usually

less than the full length of the dasha, depending upon how far into the lunar

mansion the Moon was in the natal chart.

The dasha system allows the astrologer to assess what will happen during

any period in a person's life by looking at all of the factors that the particular planet

(called the dasha lord) rules, relates to, and signifies in the birth chart. For example,

if a person is running a Sun period, and the Sun is in the 7th house (relationship)

and rules the 9th house (representing travel), and the Sun is aspected by a strong

Jupiter (bringing good fortune), the astrologer might predict success in meeting a

spouse through travel or having a wonderful time traveling with one's spouse

(assuming, of course, that other chart factors corroborate these interpretations).

Because each planetary period lasts several years, the period is divided into

subperiods (calledbhuktis or antaras) ruled by each of the planets in turn. So, a

person may be in the major period of the Sun, for example, and the subperiod of

Mars. If these two planets (the period planet and the subperiod planet) have a

relationship to each other in the birth chart, then that period/subperiod

(dasha/bhukti) in a person's life is particularly noteworthy, because all of the

meanings of the two planets' relationship to each other are likely to manifest during

that time. For example, Jacqueline Kennedy Onassis lost her first husband, John F.

Kennedy, during her Moon dasha and Rahu bhukti; in her natal chart, both planets

were conjunct in her 7th house.

How Vedic Astrologers Approach a Chart

Chart patterns emerge dynamically: Vedic astrology sees the natal chart

themes as manifesting during specific periods of a person's life the planetary periods when the planet(s) making up the natal patterns are the dasha and/or

bhukti lords. If a person never runs the period of a planet, its potential effects may

never be fully realized. For example, Marilyn Monroe ran the dashas of only three

planets, Mars, Rahu, and Jupiter, during her life. All three planets are in Trik

houses (Mars and Jupiter in the 8th, Rahu in the 12th) and indicate how troubled

her life was, from beginning to end.

The 1st house is preeminent: One of the first things a Vedic astrologer does

is to assess the 1st house and its lord. This house is considered to represent the

individuals themselves, their body and appearance, and their capacity to be effective

in life.

If the occupants of the 1st house and the planets aspecting the 1st house are

benefics and if the lord of the 1st house is strong, in a good house, and associated with or aspected by benefics then such people are capable of using their talents and of bouncing back from upsets, and are likely to be popular, grounded, healthy,

and successful. If the opposite is true, these individuals may find life overwhelming,

feel rejected by others, and struggle to express their gifts.

Most people aren't at either extreme, of course, but an evaluation of the 1st

house can show a person's fundamental strengths and challenges.

Four factors are used to evaluate each area of life: When Jyotishis wish to

assess a person's experience with children, they will consider the 5th house and the

5th lord, as Western astrologers do, and also look at the significator of children

(Jupiter) and the saptamsha chart (the D-7 divisional chart, roughly equivalent to

the seventh harmonic).

Planetary significators are used much more extensively in Jyotish than in

Western astrology, and these contribute substantially to the interpretation of every

life theme.

Yogas show the level of a person's life: Vedic astrologers assess the degree of

success in a person's chart by looking at planetary combinations called yogas. The

word yoga simply means "joining or combination" for example, a planet is in a specific sign and house, or two planets are connected, or six houses are occupied.

One of the best yogas for success (called a Raja Yoga) occurs when the lords of the

9th and 10th houses are conjoined.

What distinguishes the charts of highly successful people from the charts of

average folk is the presence of many auspicious yogas (along with other factors that

indicate the ability to use the yogas to good effect, of course, such as having a strong

Ascendant and running the dasha of yoga-forming planets during adulthood).

Therefore, Vedic astrologers can tell whether someone is likely to have a very

conspicuous role in society or great success or a more ordinary life by assessing the number of yogas in a chart and their strength. A yoga is considered to

be strong if at least one of its planetary components is strong.

-------------------------------------------------------------------------------------------------

Mastering Vedic astrology is quite a large undertaking, but one can develop

proficiency in stages and learn to apply techniques in very rewarding ways at each

step of the journey. I hope this introduction will help readers begin to understand

the Vedic approach to astrology.

Chart Data and Sources

Antonio Banderas, August 10, 1960; 9:00 p.m. MET; Mlaga, Spain (36N43',

04W25'); AA: Frank C. Clifford quotes birth certificate.

Marilyn Monroe, June 1, 1926; 9:30 a.m. PST; Los Angeles, CA (34N03',

118W14'); AA: birth certificate in hand from Bob Garner; also, photo of birth

certificate in The Curious Death of Marilyn Monroe.

Jacqueline Kennedy Onassis, July 28, 1929; 2:30 p.m. EDT; Southampton, NY

(40N53', 72W23'); A: Frances McEvoy quotes her, to mutual friends; data not

released until after her death.

Arnold Schwarzenegger, July 30, 1947; 4:10 a.m. MET; Graz, Austria (47N05',

15E27'); A: from memory; D. C. Doane quotes a colleague, from him in 1979.

A Problem with Modern Western Astrological Thinking

by Hank Friedman

If I described something with the following words:

Brown, heavy, cold, wet, and heterogenous

would you think of mud or of chocolate chip ice cream?

If I described something with the following words:

family, face, well-being, mastery of classical subjects,

anorexia, and mathematicians

how many Western astrologers would immediately say:

The Second House.

One great weakness in modern Western astrology is the

narrowness of the themes that each planet and each

house and each sign is said to represent. This severely

limits its utility, because too many of life's attributes

cannot be easily placed anywhere.

In other words, modern Western astrology has become

way too impoverished, simplistic and reductionistic.

The third house is restricted to meaning communication

and siblings and neighbors and short journeys, period.

What a great loss of the many other, very rich and

important meanings of the third house, including such

themes as valor and courage, enterprise and one's own

initiative and self-motivation, and every life theme that

requires the use of the hands (art, craft, drafting, trades,

massage, music, etc.).

In its attempt to be thematic, modern Western astrology

has excluded so much, and created too neat, too

compact, and too thematic a set of correspondences.

It is time for modern astrology, as practiced in the West,

to recognize this deficiency, and resolve it by examining

its roots. Certainly Horary and ancient Western astrology,

as well as Vedic astrology, have much to share with it.

That way, the field can again be three-dimensional. We

need to give up the "neatness" of a thematic approach,

and instead explore the unrelated-to-each other

collection of meanings that each house, each sign, and

each planet represents.

We need to recover the fullness of our astrological

language.

And thereby revive modern Western astrology.

DIFFERENCE BETWEEN WESTERN ASTROLOGY AND INDIAN ASTROLOGY

The Applicability of the Signs in Western and Vedic Astrology

by Hank Friedman

The table below gives my assessment of the relative value and appropriateness of using Western

or Vedic signs (i.e. the Tropical or Sidereal Zodiac) for specific purposes.

It is the result of my many years of working with both Western and Vedic astrologies.

theme Western Signs Vedic Signs

Psychological Makeup

The Western Signs are very

well suited for assessing a

person's temperament,

psychodynamics, and general

psychological tone

The Vedic Signs are used to

assess outcomes in a person's

life and objective qualities ,

e.g. wealth, complexion,

stature, etc.

Strength --------

The strength of planets by

dignity (e.g. exaltation,

debilitation, etc.) is most

accurately assessed by using

the Sidereal signs.

Rulership

As pointed out by Rob Hand,

the assignment of Uranus to

Aquarius, Neptune to Pisces,

and Pluto to Scorpio was an

arbitrary act of a 19th

century

astrologer

Rulerships work much better

Sidereally. Sign rulerships are

central to Vedic astrology.

Both house rulership and

dispositorship are core

concepts. In fact, the elaborate

system of Yogas in Vedic

astrology is primarily based

upon rulership

Compatibility Assessment Using Western/Tropical signs

for assessing the interaspects

(between the planets in two

Planetary relationships between

two charts are assessed

counting the number of houses

charts) is an incredibly

effective means of chart

comparison

apart the planets are from each

other, i.e. a more indirect use of

signs.

Predictive Methods

While the signs occupied by

transiting planets are not very

important in describing effects

of transits on natal planets, the

signs occupied by natal

planets arevery important in

understanding each transit's

effect.

The Dasha system is based

upon Nakshatras (not signs)

using the Sidereal Zodiac. In

Vedically assessing the effects

of transits, the strength by sign

of the natal planet plays a large

part in the magnitude of the

effects of each transiting

planet, e.g. if Jupiter is strong

natally , its transits are more

positive.

http://www.soulhealing.com/tutorialvedic.htm

http://www.arlenekramer.net/astrology24.asp Advanced Astrology

USE OF SUNRISE SUNSET IN ASTROLOGY

Geographic details for Ujjain, Madhya Pradesh, India

Latitude = 23 10 59 N (23.18333)

Longitude = 75 46 0 E (75.76667)

Olson Timezone = Asia/Kolkata

Standard Timezone = +05:30

Current Timezone abbreviation = IST

Hindu Sunrise and Sunset are not observational and should not be matched with

those published in various newspapers. Most newspapers publish Astronomical

value of sunrise and sunset. DrikPanchang shows both values side-by-side to clear

the difference between Hindu and Astronomical timings of sunrise and sunset.

Astronomical sunrise is defined as time of first appearance of the upper limb of the

Sun. The sunset is the moment of disappearance of the upper limb of the Sun. The

definition of limb is - the edge of the disc of a celestial object, esp. of the sun and

moon. Hence all daily newspapers give sunrise timings when the edge of the disk

i.e. upper limb is just visible above eastern horizon. Similarly, newspapers give

sunset timings when the Sun completely disappears at horizon.

For Astrological calculations, like DrikPanchng.com calculations, Astronomical

timings of sunrise and sunset cannot be used. For religious and astrology purpose

the time when the middle of the Sun's disk rises above eastern horizon is used for

the sunrise. All festival determinations are done based on 'Madhyalimb Darshan'

when middle of the disk becomes visible at eastern horizon.

Further, for calculating timings of Hindu sunrise and sunset, the refraction is

ignored. Due to refraction the Sun becomes visible even when it is below eastern

horizon. Hindu sunrise and sunset are planetary i.e. centre of the Earth and the Sun

should align to horizon.

Hindu Sunrise = Astronomical Sunrise + Time taken by the Sun to rise half of its

diameter + Time taken by the Sun to rise further to neutralize refraction effect

Similarly, Hindu Sunset = Astronomical Sunset - Time taken by the Sun to set half

of its diameter - Time taken by the Sun to set further to neutralize refraction effect

Astronomical Sunrise = 05:53:36

Astronomical Sunset = 18:54:39

Hindu Sunrise = 05:57:23

Hindu Sunset = 18:50:51

Vernal Equinox is also known as March Equinox, Northward Equinox, Vernal Point and first point of Aries.

In Hindu astrology Vernal Equinox is known as Vasant Vishuva or Sampat.

Vernal Equinox Date

20th March 2012

(Tuesday)

Summer Solstice is also known as Northern Solstice, June Solstice, Aestival Solstice and first point of Cancer.

In Hindu astrology Summer Solstice is known as Dakshinayana. From this day onwards Asurakal starts which is not good to start auspicious work.

Summer Solstice Date

21st June 2012

(Thursday)

Autumnal Equinox is also known as September Equinox, Southward Equinox and first point of Libra.

In Hindu astrology Autumnal Equinox is known as Sharad Vishuva or Sampat.

Autumnal Equinox Date

22nd September 2012

(Saturday)

Winter Solstice is also known as Southern Solstice, December Solstice, Hibernal Solstice and the first point of Capricorn. In Hindu astrology Winter Solstice is known as Uttarayana. From this day onwards

Devkal starts which is good to start auspicious work.

Winter Solstice Date

21st December 2012

(Friday)

EQUATION FOR SUNRISE/SUNSET TIMES

The sunrise equation as follows can be used to derive the time of sunrise and sunset for any

solar declination and latitude in terms of local solar time when sunrise and sunset actually

occur:

cos(o) = -tan()tan()

where o is the hour angle in degrees at either sunrise (when negative value is taken) or

sunset (when positive value is taken) in degree (); is the latitude of the Earth in degree;

is the sun declination in degrees.

The Earth rotates at the angular speed of 15/hour and, therefore, o/15 gives the time of

sunrise as the number of hours before the local noon, or the time of sunset as the number

of hours after the local noon. Here the term local noon indicates the local time when the sun

is exactly to the south or north or exactly overhead.

The convention is usually that the value of is positive in Northern Hemisphere and

negative in Southern Hemisphere. And the value of is positive during the Northern

Hemisphere summer and negative during the Northern Hemisphere winter.

Please note that the above equation is applicable only when indeed there is a sunrise or

sunset when -90+ < < 90- during the Northern Hemisphere summer, and when -

90- < < 90+ during the Northern Hemisphere winter. Out of these latitudinal ranges,

it is either 24-hour daytime or 24-hour nighttime.

Also note that the above equation neglects the influence of atmospheric refraction (which

lifts the solar disc by approximately 0.6 when it is on the horizon) and the non-zero angle

subtended by the solar disc (about 0.5). The times of the rising and the setting of the

upper solar limb as given in astronomical almanacs correct for this by using the more

general equation

cos(o) = (sin(a) - sin()sin())/(cos()cos())

with the altitude (a) of the center of the solar disc set to about -0.83 (or -50 arcminutes).

PANCHANGA IS LIKE LIGHT IN THE HAND

PANCHANG (CALENDAR)

Although it is essential to have the knowledge of arithmetical calculations to understand

Indian Astrology, but for the benefit of the common people, astrologers have devised a

calendar (Panchang) with the help of which, and simple arithmetical calculations, one

can have knowledge about planets, good or bad for him.

It is not necessary for a common man to be an astrologer in order to understand the

Panchanga. But for a smooth and systematic running of life, one should know how to

interpret 'Phalita'.

Panchang means five organs to understand the Phalita. These five things are

1. Tithi (Date) 2. Nakshatra (Group of stars) 3. Yoga (an auspicious moment) 4. Karan (Half of the part of Tithi) 5. Vaar (days of the week)

TITHI

Tithi is considered as the first phase or portion (Kala) of the 16 phases of the Moon. The

15 days, commencing from Amavasya (the last day of the dark half of a lunar month) to

Purnima (Full moon), are called the Tithis of the Shukla-Paksha (brighter phase) and the

days commencing from Purnima to Amavasya are called Krishna Paksha (darker phase).

In Indian Astrology, the calculation of the Tithis starts from Pratipada (The first day in

each half of the lunar month) of the Shukla-Paksha. They are:

1. Pratipada. 2. Dwitiya. 3. Tritiya. 4. Chaturthi. 5. Panchami. 6. Shashthi. 7. Saptami. 8. Ashtami. 9. Navami. 10. Dashami. 11. Ekadasi. 12. Dwadashi. 13. Trayodashi. 14. Chaturdashi. 15. Purnima.

Similarly, in the Krishna-Paksha, starting from Pratipada till Chaturdashi, all the dates

are same; the only difference being the fifteenth day which is Amavasya (Moonless

night)

These fifteen days have been given five names.

NANDA BHADRA JAYA RIKTA PURNA 1st day 2nd day 3rd day 4th day 5th day 6th day 7th day 8th day 9th day 10th day 11th day 12th day 13th day 14th day 15th-30th Friday Wednesday Tuesday Saturday Thursday

If the above mentioned days falls on the given Tithis it is considered as auspicious and

the work taken in hand in successfully accomplished. For example (if, 1st, 6th 11th falls

on Friday, 2nd, 7th, 12th falls on Wednesday etc.)

INAUSPICIOUS DAYS The following days (Tithis) are considered to be inauspicious, and there is a fear of hurdles, obstructing the accomplishment of the work.

The names of these auspicious days have been given as follows:

1. DAGDHA 2. VISHA 3. HUTASHAN

The dates are considered to be inauspicious if it falls on the following days

SUN. MON. TUE. WED. THUR. FRI. SAT.

DAGDHA 12th 11th 5th 3rd 6th 8th 9th VISHA 4th 6th 7th 2nd 8th 9th 7th HUTASHAN 12th 6th 7th 8th 9th 10th 11th

If 12th day and 4th day of the months falls on Sunday and 11th & 6th falls on Monday

and 5th & 7th falls on Tuesday respectively, they are considered as inauspicious.

NAKSHATRA (CONSTELLATION) A group of stars is called Nakshatra. Just as the units used for measuring the distance is miles or kilometers in the same way the

space (Akash Mandal) is measured in terms of Nakshatras (group of stars). The whole

space has been divided into 27 parts and each part has been given the name of Nakshatra.

They are as follows

1. ASHWINI. 2. BHARANI. 3. KRITIKA. 4. ROHINI. 5. MRIGASHIRA. 6. AARDRA. 7. PUNARVASU. 8. PUSHYA. 9. AASLESHA. 10. MAGHA. 11. PURVA PHALGUNI. 12. UTTARA PHALGUNI. 13. HASTA. 14. CHITRA. 15. SWATI. 16. VISHAKHA.

17. ANURADHA. 18. JYESHTHA. 19. MOOLA. 20. POORVAASHADHA. 21. UTTARAASHADHA. 22. SHRAVANI. 23. DHANISTHA. 24. SHATABHISHA. 25. PURVA BHADRAPADA. 26. UTTARA BHADRAPADA. 27. REVATI.

The Indian astrologers believe that the combination of the last 15 Ghati of 'Uttarashadha

Nakshatra' and the first 4 Ghati of the Shravani Nakshatra i.e. 19 Ghatis in all, constitute

the 'Abhijeet Nakshatra' and this particular Nakshatra is considered to be very auspicious

to begin a good work. (One Ghatika is equal to 24 minutes)

PANCHAKA NAKSHATRA: The following group of five Nakshatras are considered

as having five defects (Panchakadosha). They are Dhanistha, Shatabhisha,

Purvabhadrapada, Uttarabhadrapada and Revati.

MOOLA NAKSHATRA: A child taking birth in this Nakshatra, which consists of

Jyestha, Aashlesha, Revati, Mool, Magha and Ashwini Nakshatra are not considered as

auspicious. Therefore, for the pacification of this 'Moola Nakshatra', some specific rites

are performed 27th days after the birth when the same Nakshatra returns. Out of these

six Nakshatras, which constitute Moola Nakshatra, Jyeshtha and Moola are called

'Gandant Moola' and Aashlesha is called as 'Sarpa Moola'.

ADHOMUKHA NAKSHATRA: As the name of this Nakshatra implies, works like

digging a well, or lying a foundation is considered as auspicious. This particular

Nakshatra is itself constituted by Nakshatras. They are: Moola, Aashlesha, Vishakha,

Kritika, Purvaphalguni, Purvashadha, Purvabhadrapada, Bharani and Magha

DAGDHA NAKSHATRA: For commencement of any work, this Nakshatra is

considered as inauspicious. Therefore, commencing any work in this Nakshatra is

prohibited if the days on which, this Nakshatra falls are as under-

Sunday - Bharani

Monday - Chitra

Tuesday - Uttarashadha

Wednesday - Dhanishtha

Thursday - Uttaraphalguni

Friday - Jyeshtha

Saturday - Revati

YOGA (COMBINATIONS) There are 27 Yogas in all. They are as under

1) VISHAKUMBHA, 2) PREETI, 3) AAYUSHMAN, 4) SAUBHAGYA, 5)

SHOBHANA, 6) ATIGANDA, 7) SUKARMA, 8) DHRITI, 9) SHOOLA, 10) GAND,

11) VRIDDHI, 12) DHRUVA, 13) VYAGHAATA, 14) HARSHANA, 15) VAJRA, 16)

SIDDHI, 17) VYATIPAATA, 18) VARIYAANA, 19) PARIGHA, 20) SHIVA, 21)

SIDDHA, 22) SADDHYA, 23) SHUBHA, 24) SHUKLA, 25) BRAHMA, 26) INDRA,

27) VAIDHRITI.

KARANA Half of the part of a Tithi is called a Karana i.e. There are two Karanas in a

Tithi. There are 11 Karanas altogether. They are: 1) BALA, 2) BAALAVA, 3)

KAULAVA, 4) TAITIL, 5) GARA, 6) VANIJA, 7) VISHTI, 8) SHAKUNI, 9)

CHATUSHPADA, 10) NAAGA, 11) KINSTUGHNA The first 7 of these Karanas are

movable (Chara) i.e. it cannot be predetermined as to on which dates, these are going to

occur, but the last 4 Karanas are fixed (Sthira), and hence can be predetermined.

VISHTIKARANA is also called 'Bhadra' and commencing any work during this time is

prohibited. Bhadra is marked very clearly in every panchanga.

VAAR (DAYS) There are 7 days i.e. Sunday (Ravivaar), Monday (Somavaar), Tuesday (Mangalvaar),

Wednesday (Budhvaar), Thursday (Brihaspativaar), Friday (Shukravaar) and Saturday

(Shanivaar). The counting of days begins from the sunrise of the first day to the sunrise

of the second day. In astrology, this system is known as 'AHORATRA', which means

day and night taken together. Omitting the first letter 'A' and the last three letters

'T','R','A', the word 'HORA' is coined from which, the English word 'HOUR' originated.

There are 24 HORAS in all.

Now the question arises, why is the day coming after Sunday is named Monday, Why

not other day. To understand this, we will first have to understand the positions of the

planets, in the space. In astrology, the respective position of the planets are given as

under

Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon.

Therefore, Saturn is the highest or the farthest planet. Below the Saturn is Jupiter, below

Jupiter is Mars, below the Mars is Sun, below the Sun is Venus, below Venus is

Mercury, and below Mercury is Moon. All the planets are revolving around the Sun in

their respective orbits. Since there are 24 Horas in a day combined with night, therefore,

each Hora consists of an hour. The Lord of each Hora is a planet from the nearest lower orbit.

The Lord of the first HORA is the Sun. In the beginning of the creation, the Sun was

visible first of all and for that very reason, it has been considered as the lord of the first

Hora and also the first day has been named after it. The next Hora is named after 'Shukra'

(Venus, which is the lord of the second HORA, and whose orbit is just below the Sun.

The lord of the third Hora is 'Budha' (Mercury) whose orbit is just below that of Shukra

(Venus). The lord of the fourth orbit is the Moon (Chandrama), whose orbit is below that

of Venus and so on. In this way, the lord of the 24th HORA is again Mercury and the

Moon (Chandrama). The following chart clearly shows the positions of the planets

(horizontally) in order, and the days of the week (vertically) in order. From the Hora

chart, it is quite clear that the Moon is the lord of the first Hora (Hour) of the second

day(Monday), hence the next day after Sunday is called Monday. Similarly, the lord of

the first Hora of the third day is Mars (Tuesday), the lord of the first Hora of the fourth

day is Mercury (Wednesday), the lord of the first Hora of the fifth day is Jupiter

(Thursday), the lord of the first Hora of the sixth day is Venus (Friday) and the lord of

the first Hora of the Seventh day is Saturn (Saturday).

Therefore, the name of the days in order are Sunday, Monday, Tuesday, Wednesday,

Thursday, Friday and Saturday.

GENTLE DAYS: Monday, Wednesday, Thursday and Friday are considered as the

'gentle' days. These days are considered auspicious for commencing any good work.

CRUEL DAYS: Tuesday, Sunday and Saturday are considered as 'cruel' days. Saturday

is considered an auspicious day for undergoing operation. Thursday is considered

auspicious for starting education. Wednesday is considered auspicious to start any

business.

USE OF PANCHANGAM

Most of time using the same Panchanga time found in the almanac or calendar prepared using

the longitude and latitude of the Indian town. They do all the important functions like graha-

pravesha, marriage, ayushya homam, shraadha tithi, ekadasi and all major Hindu festivals in

their life observing the almanac of India.

The world is divided in many time zones and the earth is not flat. The length of day could vary

from one place on earth to another. If you are more towards north pole and south pole your

days and nights will be longer and sometimes, six months of day and six months of night. The

Hindu festivals and tithis are observed according to different parameters such as local sunrise,

sunset and they are different for every city. The festivals and certain tithis are observed on

when the tithi prevails at certain time or duration of the day. The other factor will be the time

zone. There are two things: Panchang Elements and local elements. local elements will depend

on sunrise and hence festivals could change depending on the local elements with reference to

the panchang elements -- as panchang elements end at the same instance all over the world,

and hence time difference is applicable there but not to the local elements ... See Morelike

sunrise, sunset, moonrise, lagna. These local elements govern 60% of the muhurtha and

festivals. Panchang elements help us decides days as they can span over one or two days. but

local elements helps us to narrow down. Even after subtracting the timezone difference, the

tithi of the day is usually decided depending on the tithi prevailing at the sunrise. Hence local

parameter is in place. This tithi of the day is important in festivals consideration, consideration

for birthdays etc... same goes for nakshatra. The nakshatra and the day combination governs

anandadi yoga, which inturn governs amritha, marana, siddha yoga. If nakshatra at the time of

sunrise is different we will see Amrutha yoga in india, and Marana yoga in america. etc....

India is relatively smaller country then United States, The difference between sunrise and

sunset times from one place to another is minimum hence the calendar / panchang prepared

for one location in India can be used for the entire India (in most situations, but subtle

differences in certain situations may arise between panchangam of Bombay and Kolkata) but

not for outside geographic boundaries of India. This requires us to prepare the

calendar/almanac for different cities in the world