scientific hindu astrology by p s sastri 1

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Preface

here are many good books on Astrology written bydist inguished scholars and pract i t ioners in India.Dr. B.V. Raman, R. Santhanam, J.N. 6hasin, Dr. C.S.Kapoor, C.K. Ojha, Shil ponde, Dr. Satyanarayana Rao,Harihar Majumdar and many others have enriched ourknowledge of the subject. Yet there is a need for otherworks.

Most of the texts available speak of Hindu Astrology. Asa science, Astrology cannot be the copyright of any onenation. We do not have Russian chemistry, eerman physics,French Biology, British Mathematics, American Science, orMuslim Tajak. Each country contributed to each science. Weborrowed Tajaka from Tazhakistan.

Indians have been pioneers in Astrology, Astronomy,Mathematics, Medicine and other subjects. Our ancientsdid not have an insular outlook. Varahamihira refersto Manit tha (Manetha), an Alexandrian Creek, and heassimilated the views of the Buddhist Satya Kirti whom hespecifically called Bhadanta. It is clear that Varahamihira didnot write hison Astrology. Moreover, inclearly:

Gf6r R w-{r$tg q.q

' i as a purely Hindu workhis tJrilrat Sanrtrita he stated

qrrdtrq fum rTffisR fq+ fib fq{qRq Bq, rr(2.:o)'The Yavanas are of low origin (not Vedic Aryans). This

science was formerly established in their hands. Even theyare revered like our seers. How much more would a knowerof astrology who is a Dvija (twice-born) deserve at ourhands?

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TEXT BOOK OF SCIENTTFIC flNDU ASTROLOOY

The great Varahamihira has permitted to absorb an

TEXT BOOK OF SCIENTIFTC ITINDU ASTROLOOY

Rahu was in Jyeshtha. Then in Bhishma ?arva we read:

EFd-drg qeri qq IE[q-|6q qTflr $fls-gR-q Rero' | | (3.26)At that time some planet was in Krittika' By calculating

backwards we identify this as Pluto.

In the conversation between Karna and Krishna inUdyoga ?arva (Canto 145) Mahapata (Uranus) was said to bein Chitra. In Udyoga ?arva we read.

fqt'i"T R qTqq fu{i ffi rrd: | (l4l.e)The variant reading is rf6:Mfd:. This is Uranus. The great

sage Vyasa knew about Uranus, Neptune and Pluto. Indianswere the first to discover these extra-Satarnine planets.Uranus and Pluto are also said to be violent.

That Uranus, Neptune and Pluto influenced the course ofevents was clearly stated by Vyasa. In course of time foreigni n v a s i o n s a n d t h e l i k e d i s r u p t e d o r d e s t r o y e dthe pursuit of these planets. No one can now say that we donot need them because they are found only in westernastrology.

The present work takes into consideration Uranus andNeptune. Pluto is kept out temporarity for want of adequateinformation. Without incorporating these into our system wecannot accurately predict the events' Pluto refers to creativeand regenerative forces, enforced changes, underworlderuptions, volcanoes, earthquake, gangsters, terrorism, kid-napping and hijacking. Weymiss assigns Cancer to Pluto,Libra to Neptune and Scorpio to Uranus. But as per Bode'sLaw we ascribe Neptune to Pisces and Uranus to Aquarius.Pluto has greater affinity with Scorpio.

The present work does not claim to be exhaustive. But itoffers a systematic scientific account of predictive astrology.We have relied on our great texts like .lrrt.\ril

TEXT BOOK OF SCIENTIEIC ruNDU ASTROLOOY

.Jatakadesa Marga- We have also taken the help of westernauthorities like Alan Leo, Roland Carter. Above all we reliedon our own experience spread over six decades.

M/s Ranjan Publications richly deserve grateful thanks ofJhe author. They waited patiently and persuaded the authorto bring out this volume. The author thanks them profoundlyfor the neat get-up and printing of this work.

P.S. SASTRI

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Contents

l. Astrolory and llindu CultureConcept of culture. Hindu culture in Vedicl i te ra tu re . Per fo rmance o f r i tes andsacrifices in specific seasons. Role ofastronomy to determine seasons. AryaBhatta. Influence of stars and planets onhuman life. Origin of astrology. Goal of

. Hindu culture. Astrology integral element ofHindu culture and religion. Qood and badNakshatras. Astrology in Vedas, Brahmanasand Samhitas. Savants of lndian astrology:? a r a s a r a , G e m i n i , V a r a h a m i h i r a ,Yavaneshwa(a , Satyacharya , Man i tha ,Tajakas, Neelakantha, Qarga, KalyanaVarma, Mantreshwara, Y aidyanatha.

2. The Value of AstrologrEffects of Moon on human mind. Effects ofearth quakes. Role of constel lat ions,meteors, comets, shooting stars and ketus.Latest excursions of science in space.Ir i rportance of yogas. Observat ions ofIndian astrologers and Western scientists.Ultra-violet rays and radiations. Effects ofastronomical and meteorological condition-son criminal acts. Effects of solar radiationon heart , nervous system, circulatorysystems and blood carpuscles. Jupiter'sinfluence on river-flow. Astrology can betterpredict weather.

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lo TEXT BOOI( OF SCIENTInIC TTINDU ASTAOI,OOY5. Physics, Probability and hedictions

Causality and detcrmlnisnr. Six conclusionsd r a w n b y J e a n s . Q u a n t u m t h e o r y .Probab i l l t y and cer ta ln ty . Sc ience and

.reality. Elnstein's prlnciple. Living things,rad io -ac t iv i t y . Carbon-cyc le . M ind andmatter. Determinism and indeterminism.Idea of freedom. Heisenburg's principle ofuncertainty.

4. Astrology, Science and SuperstitionSupers t i t ion and re l ig ion way o f l i fe .Astrology and superstition. Real nature ofSuperstition. Reality of spirit. Superstitionversus precaution. Belief in Cod. Validity ofSuperstition. Attack on predictive science.Newly discovered planets. Copernicanrevolution. Action-reaction between starsa n d m a n . A s t r o l o g y , A s t r o l o g e r a n dprediction. Astrology not blind superstition.Role of intuition in astrology. Robert Mayer'stheory of intuition. Influence of solar systemon earth. Ownership of planets over signs ofzodiac. tte

5. Implications of AstrologyQua l i t ies essent ia l fo r an as t ro loger .lmportance of an astrologer for a ruler. Roleof intuition, 'divya-drishti or yoga-drislrtl ' lnastrology. Role of Philosophy and rellgion Inas t ro logy . Fores igh t fo r comnron man.Science of predict ion versus sclctrce ofm e d i c i n e . l m p o r t a n c e o f p l a r t t : t a r yi n f l u e n c e o n e v r : n t s . J u n g ' s p r l n c l p l e ,Accuracy o f p red ic t ion . As t ro logy a t t< lh u m a n n a t u r e . l n t e l l e c t a n d l n t u l t l o n ,Observations of Kraft. Experlments carrlc

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configuration. Lagna manifestation karma.Observations of Bertrand Russel, Rutherfordand A.J. Pearce.Technical TermsTithi, Nakshatra, Yoga, Karana, zodiac,Ecliptic, Axis, Muhurta, Lattitude, Longitude,Ce les t ia l equator , Equ inox , So ls t i ce ,Declination, Tropical (sayana) longitude,Sidereal longitude, Ayanamsa, Astangata,M.C., Solar month, Lunar month, Intercalarymonth, Sidereal time, Apparent Moon, RightAscention, tlour circle, Ceocentric position,N o d e s , M e r i d i a n , A s p e c t s , P l a n e t s ,Ret rogress ion , Apehe l ion , Per ihe l ion ,Perigee.Planets and llouses:M u l a - t r i k o n a , D x a l t a t i o n , D e b i l i t a t i o n ,Movable signs, Fixed signs, Dwiswabhavasigns, Odd signs, Even signs, Shirshodayasigns, Pr ishthodaya signs, Ubhayodayas i g n s , K e n d r a s , K o n a s , P a n a p h a r a s ,Apoklimas, Upachayas, Apachayas, ExtraSaturnine planets, Rahu and Ketu, Benefics,Malefics, Sexes, Fiery signs, Watery signs,A i ry s igns , Dar thy s igns , Co lours ,Kalapurusha, Colours of planets, ?ower,Dut ies , Meta ls , D i rec t ions o f p lanets ,Elements, Castes, Trigunas, Bile, Phlegm,Wind, Anatomical parts, Dwelling places,Aspects, Tastes, Mutual relationship ofplanets, Vargottama, Where are the nineplanets?

Casting a chart: Ephemeris method:Casting a chart: Ephemerismethod (Continued)South Indian method, North Indian method,Orissa and Eastern method.

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12 TAff BOOI( OF SCTENTIFIC TTINDU ASTROLOOY

lO. VargasRas i , Hora , Drekkana, Navamsa,Dwadasamsa, Trimsamsa, Sapta-varga,Dasamsa, Shodasamsa, Shashtyamsa,Chaturthamsa, Vimsamsa, Siddhamsa,Bhamsa, Khavedamsa, Aksha Vedamsa.

ll. ShadbalasSthanabala, Dikbala, Kalabala, Chesta bala,Drig bala, Naisargika bala.

12. Some koblems7,odiac, Extention of constellations, Risingsign, Ayanamsa, Sayana versus Nirayana,Birth stars of Bhavas, Planetary Avasthas,Moods and states, Graha samaya.

15. Predictive methodsCombustion or Astangata, Principle ofBadhaka

14. Signs, Planets, ConstellationsSigns. Houses from lagna - dominant

, features. Dominant features of planets.Constellations - Nature, Conslellations andbodily parts.

f 5. Whnt the llouses Govern?

16. What the Planets Govem?

17. Planets in HousesPlanets in twe lve houses . P lanets inexaltation. Planets in Mula trikona' Planetsin own houses. Planets in friend's houses'Planets in the houses of enemies. Planets indebilitation. Good and bad planets forvarious lagnas.

18. Rahu and Ketu

19. Planetany AsPectsAspects o f n ine p lanets . Moon-Venusrelation. Mars. Jupiter-Venus relation. Lagna

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and M.C. Uranus and Neptune. Aspects onLagna. Aspects on the tenth house.

2O. YogasPanchamahapurusha Yogas: Ruchaka,Bhadraka, tlansaka, Ylalavya, Shasha.Bhaskara yoga, Indra , Vayu, Budha,Kemadruma, Anapha, Sunapha, Durudhura,

, Shakata , ?ar i ja ta Chandradh i yoga,Lagnadhi yoga, Qajakesari, Amala, Vasi,Vesi, Ubhayachari, Kartari, Parvata, Rajayoga, Kala sarpa yoga, Khala, Chandra-Mangala yoga, Vipareeta R4jayoga, Mallika,Chamara , Shankha, Bher i , Mr idanga,Shrinatha, Sharad, Matsya, Kurma, Khaga,Laxami, Kusuma, Kalanidhi, Amsavatara,Hariharabrahma, Rajju, Musala, Nala, Cada,Shakata, Vihaga, Shringataka, tlala, Yajra,Yava, Kamala, Vapi, Yupa, Ishu, Shakt i ,D a n d a , N a u , K u t a - c h h a t r a , C h a p a ,Ardhachandra, Samudra, Chakra, Vallaki,Damini, Pasha, Kedara, Shula, Yuga, Cola.

21. LongevityShort life, Medium life, long life, Differentmethods.

22. Amsha and other Methods of LongevityCombust Mercury and longev i ty .Pindayurdaya, Naisargika-ayurdaya,Rashmija ayu, Kala chakra ayurdaya,Nakshatra ayurdaya, Ashtaka vargaayurdaya.

25. Dasa SystemsNavamsa dasa, Rashyamsa dasa,Kalachakra dasa, Chakra dasa, Charaparyaya dasa, Navamsa sthira dasa, Sthiradasa, Uttara dasa, Brahma dasa, KarakaQraha dasa, Manduka dasa, Kendra dasa,Karaka kendra dasa, Shula dasa, Nakshatradasa, Yogardha dasa, Drig dasa, Trikona

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dasa, Nakshatradi rasi dasa, Tara dasa,Varnada dasa, Pancha svara dasa, Yoginidasa, P inda, Amsa, Na isarg ika dasa,Ashtavarga dasa, Sandhya dasa.

24. Vimshottari Systemtlow many days make a year? The durationof the year for dasas.

25. Results of MahadasasMaha dasas of Sun, Moon, Mars, Rahu,Jupiter, Saturn, Mercury, Ketu and Venus.

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IAstrology and tilinduCulture

f-\ ulture is a term which is used many a time by many a\./distinguished authority, and it is quite natural to findout that it has been abused in usage. Education, civiliza-tion, social etiquettes, good manners and many more termsare, sometimes, identified with this word by a good numberof writers and speakers. That there is an evident confusionin the usage, is manifest. Hence before we begin to pro-ceed. it is better to define the word.

Culture is "the refined state of understandlng, mannersand customs," felt along the blood and along the heart. Itincludes in itself the three immortal creations of the humanmind, viz.. Religion, Philosophy and Fine Arts. Philosophyhere stands for the metaphysical disquisitions besides his-tory, political theory and science. Fine Arts are well repre-sented by architecture, sculpture, paint ing, music, danceand poetry. These three are unified by one single motive.Following different paths these try to reveal to us Truth andBeauty and enable us to have the experience of Real i ty. l t isbut natural to presume that ultimately these lead a man toa sort of religious experience.

The tlindu, to whatever sect he belongs, believes firmlythat his religion is "embalmed and treasured up" in theVedic literature "on purpose for a life beyond life". The


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1 A TEXT BOOI( Of SCIENTInIC ruNDU ASTROLOOY

idea connoted by "Vedic literature" is too comprehensive.It includes the four Vedas, their Brahmanas, Aranyakas andUpanishadas. All these texts are viewed by our ancients asa single unit, as the various chapters of a mighty book.According to our ancients, it is not the belief in Cod thatmakes one theistic, but it is a belief in the validity and thesacredness of the Vedic literature. This is sound both inprinciple and in practice, for only thus unity can be fosteredamong all the Hindus. That is why the earlier Vaisheshika,Sankhya and Purva Mimamsa systems though all of themdisbelieved in Cod, as we understand Him, were regardedas theistic systems of philosophy. One has to rememberthat "unity first and unity last" was the great slogan andwatchword of our immortal seers, saints and scholars.

The Vedic literature in itself presents considerable diffi-culties when we begin to understand it. There is the ques-tion of language difficulty to begin with. To remove theseobstacles and to facilitate a proper understanding of thismighty literature six Vedangas have been, so to say, discov-ered. There are the Kalpa Sutras to enable an easy compre-hension of the elaborate and subtle technique of the rituals.There is Shiksha for the proper pronunciation of the letters.There is Vyakarana which is indispensable for every studentof a language. We have Nirukta or the science of etymologyto explain the meaning of words. We have Chhandas or thescience of prosody. Finally we have Jyotisha or Astronomyto regulate mainly the seasons to facilitate sacrifices.

There are certain passages in the Vedic text ordainingthe performances of some rites only in some specifiedseasons. A knowledge of these seasons can be obtainedonly through a knowledge of astronomy. Further the con-struction of the altar and other things required someacquaintance with the science of geometry. This also isincluded in astronomy. Thus the science of astronomycame into existence at the end of the Vedic period, thoughit is not difficult to postulate that such a thing actuallyexisted in the Vedic period itself.

We hear o f the precess ion o f the equ inoxes inSatapatha Brahmana, of the peculiar stars that are situated


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ASTROLOAY AND TTINDU CULTURE

on the tracks of the planets, in the Samhitas, and eclipsesin the entire literature, and many more things. Theseand many other considerations force us to postulate thetheory that the Vedic literature represents the culminationof a great civilization and culture that were greatly sweptaway.

Before we actually make a study of the cultural aspectof the astral science it is better to know the importantlandmarks in the development of this science. The VedangaJyotisha marks the beginning of a great epoch of thesystematization of knowledge. Many siddhantas graduallyc a m e i n t o e x i s t e n c e . T h e d i f f e r e n c e s b e t w e e nvarious siddhantas are mainly due to the plain fact tlratthey represent certain phases in the evolution of thisscience.

That the earth is round is an accepted doctrine of faith.Aryabhatta proved conclusively, nearly fourteen centuriesago that the earth rotates around the Sun. The greatBhaskara worked out the problems concerning geometryand algebra, besides astronomy. The value of zero hasbeen discussed by him seven centuries ago. It is an estab-lished fact that the decimal system owes its origin to ourancient seers alone.

But, why did our ancients pay so much attention to thisastral science? Why were they fascinated by it? How did itserve them? How did it enable them to follow their ownsystems of thought? These are some of the innumerablequestions that will suggest even to the ordinary mind. llerewe have to note the essential factor, viz., our ancientsdivided all branches of knowledge only into four types.Every branch of knowledge has to promote either Dharma,Artha, Kama, or Moksha. Of all these the last is the mostimportant thing and it is said that the other three also, ifthey are followed righteously, will lead one to final emanci-pation. We have to consider how the astral science fits intothis scheme.

The prime puspose of the astral science for man was toacquaint him with a knowledge of the seasons and with the

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changes in nature. With the help of this, the rellgious manregulated his scheme of rituals, while the traders and theagriculturists regulated their business and crops respec-tively. Thus at a single stroke two things - Dharma andArtha were achieved. And this gradually came to have agreat bearing on the final purushartha ie moksha.

There are similarities between astronomy and retigion.As the astral science develops, man tends to adopt a sort ofmystical attitude. He horribly begins to feel his litUeness.This ought to lead him to a sort of pessimism. But one hasto remember that there is no touch of pessimism in anytheistic system of philosophy propounded by our seers.Man always tries to feel his identity with the inner movingforce of the universe, and herein his liti leness is completelysubmerged. There is a touch of genuine wonder at theinterrelated structure of the visible and the invisible uni-verses. The universe around him is proved to him throughthe astral science to be finite. Space and time, naturally,begin to lose their value and influence.

So far there is apparently a dualism with man on oneside, and the stars and planets on the other. Herein Astrol-oS/ comes to the rescue to bridge the gulf that seems toyawn betwixt them. Man and the stars and planets arerelated to one another. The latter are seen to influence hislife, to advise him, and to foster in him a greater spirit of co-operation. Man begins to vibrate at the movement of theother. The dualism thus ceases to exist and we exist as asingle system. The advent of the existence of such a systemis placed before Man, and so he is enabled to pursue his"pathway to Reality" in close co-operation with the bodiesthat move high above. The spirit of religion, of culture is nota figment of the imagination of Man. It is an establishedfact. The planets influence man in the field of aesthetics, ofmetaphysics, and of religion. All the other things are onlymeans to enable us to realise these ends.

It is a popular saying that 'Cod created stars in the sky,and fools on earth'. This is so utterly false on the face of itthat a little acquaintance with the workings of astrology,and with the implications of astronomy, will prove it absurd.


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ASTfrOLOOY AND TTINDU CULTUEE

The tlindu philosophy tells us that all the visible thingsaround, above and below, are only manifestations of Realityand of its existence. To believe rationally in the organicsystem, in the unity of the factors, is not tomfoolery. It is theacme of commonsense, of wisdom.

Before we conclude, a word about the implications ofHindu culture as revealed through the astral science isnecessary. The goal of Hindu culture is to realise Reality, torealise the best happiness to enable our neighbours to raisethemselves to this experience. This is the cardinal principleunderlying the notion that Reality is a unity, a system. Theastral science speaks of the solar systems, and tells us howall these are related to the Absolute Reality. The planets arelnterdependent, and at the same time are controlled by onechief planet. The Sun carries us away at a terrible speed and'we

are inhabiting a universe that floats in the open air andmoves, so to say, with wings. This clearly tells us that we arein a dynamic universe that is constantly changing. But weknow through commonsense that change is the feature ofthe ultimately unreal. It is not Becoming that is Real, butBeing. Being is the central force that is in the phenomenaand also beyond it. The unity or the system, which astralscience bequeaths to man as a legacy, is of the nature ofthis Being.

While astral science leads man to realise Being, to expe-rience the Real, astrology seryes an apparently differentpurpose. Our ancient seers never ignored the empiricaluniverse. We live in this universe and it is our duty to relatethis universe with all our experiences and flights. The influ-ence wielded by the planets simply means that they havemuch to say regarding phenomena. It implies that theyaccount for Becoming. They explain our dynamic universe.Hence it turns out to be that the direct purpose of the astralscience is to enable us to become cultured citizens of ourrespective Nations, and to make us fit to succeed in theempirical universe. Indirectly they lead us to the transcen-dental universe, the universe of Being which includes ourworld also in it besides something more.

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22 TEXT BOOK Of SCtENTrrrc HmDU ,''ln(n.(xtl

From time immemorial astrology has been an Intr.,p;rlelement of the Hindu rel igion and culture. In order lo l rr t r . r-pret the Vedic texts and to enable the people to folkrw andpractise the Vedic injunctions there arose six anclllnry dls.ciplines called the Vedangas. One of these is Jyoil.sha whlchmeans both astronomy and astrolog5l. Literally tlrr: wordrefers to light, effulgence, Tripuratapini lJpanishaclcalls ilreSupreme Coddess 'Trijyotishanf' by which is meant theunity of the Sun, the Moon and Fire. On earth we worshlDfire not as a physical object but as the appearance o[ aspiritual reality. Brihadaranyaka Upanishad calls men Flreand also designates women as Fire.Yosha va va gautama agnih, purusho va va gautama agnlh

Fire is a symbol of the soul.Every branch of knowledge arose in India as an ex-

tended application or an extension of a philosophical sys-tem. Charaka gives first an exposition of Sankhya phitoso-phy on which he developed Ayurueda. These systems ofphilosophy are not theoretical expositions, but darsanas.They have to be experienced, realised in actual life. tlenceeven the nakshatras which play a prominent part in astrol-ogy have presiding deities. Based on the nature of the rulingdeity the nakshatras are classified into good and bad. Forinstance the constellation of Anuradha is considered to bethe best for any auspicious function because the presidingdeity of this star is Mitra, a form of the Sun. That is, Hinduastrolog5l did not treat the planets and stars as mere mate-rial objects, but as forces charged with or radiating anenergy arising from a presiding deity. The same AbsoluteReality, says the famous hymn of Dirylhatma.s in the RigVeda (1.164), is cal led by var led narnes by thc wise. Thefirst distinguishing feature of tlirrdu astrololly Is, therefore,its reliance as a spiritual energy emanating from a Vedicdeity.

Purush Sukta (Rig Veda lO.9O) speaks of the Sun com-ing from the eye and of the Moon from the mlnd of theCosmic Creator. The significator (karaka) of the nrin

ASTROLOOY AND ITII'IDU CULTURE 23

devahitam) and to be the animating soul (surya atmajagatastasthushas cha) of the moving and unmoving Uni-verse. Even Plato, whose religion was closer to the Flindu-ism, spoke of the Sun as the visible embodiment of theSupreme Reality called the Cod. Astrological principles thusare based on a spiritualistic philosophy. The Sun as the souland the Moon as body are well known to all students ofastrolog5r.

That astrology has been an inalienable part of the Hindureligion and culture is also evident from its sources in Hindumythology and ethos. We have already seen that the Sunand the Moon are central figures governing the soul andbody, the spirit and mind, Purusha and Prakriti. Add tothese the two planets Jupiter and Venus. In the VedasJupiter (Brihaspati, Brahmanaspaf) is the deity of philoso-phy, knowfedge and wisdom. In Patanjali 's Mahabhashyahewas said to have taught grammar to Indra. In our mythologyhe is the teacher who tends to be spiritual. On the otherhand, Sukra (Venus) is said to be the teacher of the daityas,or devils, even though he is also a god, like Brihaspati. Trueto his association with the daityas, he contributes to thesensuous pleasures, to the entertainment provided by thefine arts, and to the creationtof these, The karakatvas ofthese two are embedded in our Vedas and mythology. Theyare not invented by our astrologers.

The Taittiriya Samhita and Brahmana refer to the tithis,to the waning and waxing Moon, and to the conjunctionwith and opposition to the Sun. Certain rites are prescribedfor certain days. Here is a principle of great significance.The waning Moon is inauspicious for certain rites and so aresome days near the conjunction of the Sun and the Moon.

Apart from these four we have Kuja (Mars), Budha (Yler-cury) and Sani (Saturn). Our mythology makes the earth andVishnu parents of Mars. Are not the physical/external as-pects of the earth present in the influences of Mars? Possi-bly one reason why the earth is not placed in the astrologi-cal charts is that the earth is represented by Lagna andMars. Next Mercury is the child of the Moon and Jupiter'swife. It shows clearly the nature of Mercury. He refers to


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education (Jupiter), vacillating mind (Moon) and instability(Tara, wife of Jupiter). Hence Mercury's influence varies asand when he is with or without other benefic or maleficbodies. Saturn is said to be the child of the Sun. The twohave much similarity and also differences. They are thusgiven moolatrikonas and own houses in opposing signs.Thus the planets that play a major role in astrology areintimately connected with Hinduism.

Next, why are certain houses said to be malefic bynature? Arising out of the Hindu philosophy and religion,astrology tahes into consideration the four main ends of life(purusharthas). The trines are benefic because they refer tothe spiritual activity (soul, contemplation, penance). lt isnot for nothing that the l2th house is designated as thehouse of moksha (final emancipation), the supreme end oflife. The concept of moksha is unique to tlinduism . Kama orlove, another purushartha, refers to houses 4, 7 and B.Dharma or righteous action, another end of life, is governedby houses 3 and 9. Artha or material prosperity is referredto houses 2, 6, I and I l. Of these the houses 6, 8 and 12are said to be malefic only because they govern the materi-alistic values, spirit over matter, that is, the motto of Hindu-ism from the Vedas onwards. The 5rd refers to the lowermind because it is ruled by the illegitimate child of theMoon. Jupiter, as a spiritual benefic planet, rules dharma(the 9th) and moksha (the l2th) of the natural zodiac. The7th is owned by the teacher of the rakshasas. This profoundsymbotism is of great significance if it is placed only in thecontext of Hinduism.

Why did the followers of the Vedas need Jyotisha? TheVedic texts tell us when the fires, the sacrificial fires, are tobe kindled for the first time in the year, when the sacriiiceshave to be performed, and which are the auspicious times..The Muhurtas have to be fixed with reference to the posi-tions of the planets. Vasante brahmana agnim adadhita-the Brahmana has to kindle the first fire as soon as springbegins. The astronomical positions have to be fixed. This isthe function served by astronomical calculations. Then theproper auspicious moment has to be fixed and this is the


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duty of the astrologer. We frequently hear of Brahm andAbhijit Muhurtas. The first begins a little before the sunriseand the second when the Sun is on the meridian. EvenPtolemy valued the second. Our ancestors did not considerthe moment of somebody's appearance as auspicious forbeginning an important activity. Rather the V.l.P. has to bepresent when the auspicious moment arises. The momentis auspicious only under certain astronomical and astrologi-cal factors indicated by the planets. Thus the wearing of thesacred thread is not allowed after the Sun has gone behindthe meridian; and marriages are not allowed when the Sunand the Moon are close to each other.

Astrolog;l is in fact a science. But it is an inseparableaspect of Hinduism. Every true Hindu has to accept astiol-ogy. If he denies astrolory and yet accepts Hinduism, he willbe like one swearing on Bhagavad Oita and yet denouncingthe concept of Chaturuarnya. Ancient tlindus have given usmany sciences and yet they refused to dissociate thesefrom religion. For, in flinduism the secular and the non-secular (religions) are the two sides of the same coin. Astrol-ogy from the earliest times has been studied in India as ascience with its ancestry in Hindu religion and with its goalln spiritual realisation of Highest Reality.

Indian Astrology has its roots in Indian Astronomy,which in its turn is imbedded in the Vedic culture andthought. Though the ancient people of the Vedic timesobserved many an astronomical phenomenon carefuly, mi-nutely and accurately, the compilation of this science hasbeen handed over to Ceometry and Physics. These two,Qeometry and Physics, are sciences of space. Ancientlhdian Philosophy was pre-occupied with discussions onthe nature of Space, Time and Causality. For manifoldreasons, the Upanishadic thinkers arrived at the formida-ble conclusion that these have an empirical validity, andhence are relatively real. Qeometry and Physics could notafford to ignore these metaphysical truths; and the burdenlay on these sciences either to prove or disprove thiscontention.

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The next dominent factor is the Ceometrical construc-tion of the altar and the like and the mathematical reduc-tion of the world into the sacrificial hall, which was in realitya microcosm of the Universe. Consequently the global na-ture of the Universe around us and the system of finitespace in which we live became the objects of enquiry.

A third factor is the observation and deduction of themathematical and scientific laws that govern nature; for,the sacrifices are to be performed on certain days in certainseasons. As a result, the rotation of the Earth, the move'ments of the Sun and the Moon, and the planetary motionshad to be studied. Thus arose Astronomy. The empiricaldata had its support in the observations made by the Vedicseers.

Once this has been achieved, a further problem arose;what is the relation between the planetary movements andthe sudden changes in nature? What is the bearing of theplanets on the movements on trarth? These questionsbrought the planets closer to human life' Yet no one couldadmit that the planets were all in all. The principle of Karmahas been grossly misinterpreted by many. It only means inan exaggerated way that 'Character is destiny'. That is,man's life is a continuous whole. Past, present and thefuture are vitally interrelated. One action leads to anotherand thus a link is formed. As a result action issues itself incharacter; and character issues itself in action. This makesup the personality of the individual. This, in short, is theprinciple of Karma, which no rational human being canafford to ignore. In such a case what part do the planetsplay on human life? The ancient Hindu thinkers and scien-tists were aware to this problem. They named the planet'Craha'. The planet only attracts. It never conditions ordetermines our life. It only indicates that a particular line ofaction may be taken up if certain things persist. Thus aroseAstrology with this background.

The sages like Parashara, Garga and Agastya took upthis branch of study' Parashara is the first system-builder inAstrologr. His Hora Sastra, though we now possesses only asummary of it, is an epoch-making work. It lays down the


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fundamental principles of the science. The allotment of theplanets to the signs of the Zodiac, the apportioning of thedegrees of exaltation and of debilitation cannot be simplypriori intuitions. The sage must have actually observed theconfiguration of the stars and the planets. In a particularcontext, a certain planet must have radiated its energy in atypical manner. The degrees of difference in this radiationof energy is the basis for assigning the houses intoSwakshetra, Mulatrikona, Uchcha Neecha, Mitrakshetra,Samakshetra, Satrukshetra and so on. This is the first great-est contribution to Astrology to the study of the planets inrelation to the stars. This is the basis for all types of predic-tive astrology, and for the development of Astronomy andPhysics as well.

Each planet differs from the other in its radiation ofenergy. This is graphically and pictorially represented underthe descriptive lists of the planets which assign Cender,Caste, Trigunas, Age and so on. These are not fancifulcreations of a fruitful imagination, but symbolic accounts ofthe different radiations of energy. And the system of?arashara is built on these solid rocks. The subsequentscience of astrology is based on these irrefutable truths.Thus without Parashara, lhere is no astrology.

A third contribution of Parashara is the theory of plan-etary aspects, which presupposes the Curvature Theory ofSpace. It is again a third aspect of the radiation of energy.It implies the gravitational pull and the relativity of motion.

To these three general laws are added three more sub-laws. The first is the allotment of the Karakatvas to theplanets. These Karakatvas reveal the nature of the object orobjects, things and thoughts of this Darth which correspondto the variations of energy based on the angular and rota-tory movements in this 'finite but unbounded Universe'.The second refers to the Karakatvas of the Bhauas. Startingwith Lagna or the personality, he ends with Moksha in thetwelfth. The twelve Bhavas, therefore, are a gradual revela-tlon of the human personality, its interests and desires, itshopes and achievements. The relation between these twoforms is an important basis of predictive astrologl.

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The third refers to the system of dasas based on theconstellations. In the ancient Samhitas we come across thelists of deities presiding over the constellations. But?arashara has apparently preferred not to accept it. But aminute examination will reveal that this is based on theaffinity and vibration between the star and the planet whose'dasa" is ascribed to it.

Thus Parashara's system presupposes a rich develop-ment in the fields of astronomy and physics. lt is based onsuch irrefutable principles that to doubt its claims to therank of a valid science is ridiculous. In short, he has givento astrology what is essential. Later writers have notchanged the basis, but only added a few thingp on thepredictive side.

Next to Parashara both in time and rank comes Jaimini,the second great formidable system-builder. He is unique inthe sense he departs from Parashara's system in all ways.ile is also the first to compose his work in the aphoristicstyle.

His greatest contribution to the growth and development of astrolog;l is the fact that we must not be satisfied byexamining only the Ascendant; but we must take into con-sideration the Karaka, Karakams a, llora, Drekkana, Arudhaand Upapada Lagnas. Of these, the most important are theKarakamsa, Arudha and Upapada. That is to say, the humanpersonality is to be viewed from three angles, viz.' innate,acquired and developed tendencies. Instinctual, emotionaland sentimental of intellectual considerations have to betaken up. Thus the first great contribution of Jaimini is thestudy of personality by splitting it into its fundamentals, byanalysing it into its constituents. This is an advance overParashara, for Parashara's l-agna is a synthesis of all theseaspects..

The next great contribution of Jaimini lies in hls analysisof Parashara's twofold Karakatvas. According to Parashara,planets and bhavas as well have karakatvas that are perma-nent. For every Lagna the planets come to acquire tempo-rary Karakatvas by virtue of their ownership over the


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Bhavas. Now Jaimini has proceeded to fix up the limits ofthese Karakatvas. Thereby he facilitated the task of predic-tive astrologr to a great extent.

The third great contribution of Jaimini is an advanceover Parashara's theory of planetary aspects. If both planetsand bhavas have Karakatvas, then how is it only the planetshave aspects? Do not the Bhavas aspect? Now Jaiminisolves it by showing that Chara Rasis aspect all Sthira Rasisexcept the one next to them; Sthira Rasis aspect all theCharas except the one behind them; and DwisvabhavaRasis aspect all Dwisvabhava Rasis. Similarly the planetssituated in the Rasis aspect like the Rasis they occupy. Thisls really a formidable proposition. But what is the ratiorfalehere? It is based on the principle of three, for, the cardinalsaspect 5, 8 and I l, the fixed aspect 5, 6 and 9, and thecommon aspect 4, 7 and lO. The cardinals start with theangular aspect, the fixed with the sextile, and the commonwith the square. All ultimately resolve into relations basedon the square aspects. This can be termed as the law of theharmonic sequences of the square.

Thus Jaimini's system does not ultimately conflict withthat of Parashara. It is only an advance in the right direc-tlon. It takes the principles of Parashara to their logicalconsequences and completes the system by the methods ofanalysis and perfection.

The third great systematiser is Varaha Mihira, who is aneclectic thinker, astronomer and astrologer. tle has greatlyinfluenced the Western Astronomers and Astrologers; andin turn was influenced by them. As he tells us that theforeigners too are worth our respect if they possess thatwisdom which we do not have and which is desirable. Hehas taken the principles of Satyacharya, Yavaneswara,Manittha and others. He has codified them and checkedtheir results by observation and experiment. fle has incor-porated them into his own system and brought forth a newsystem of predictive astrologgr on the irrefutable basis laiddown by Parashara. This Catholic outlook of Varaha Mihirais largely responsible for the widening of outlook. He has

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brought forth a new and invigorating enquiry into the natureof the old problems in the light of the views of later think-ers. Thus he has re-oriented the system by offering us mod-ern exposition of the ancient system incorporating thetruths enunciated by all and sundry. Consequently he be-comes the father of Modem Astrology.

The fourth greatest contribution is the Tajika systemknown to us chiefly through the works of Nilakantha andKesava. This Tajika system is no other than the ProgressedHoroscope, which is held by some today as the contributionof the Westerners. The Progressed Horoscope or VarshaKundali is lndian in origin and outlook; for the method ofanalysis is one of the chief contributions of the ancientIndians to all scientific studies.

It is from the standpoints of these four schools thatIndian Astrolory is to be approached. It is an error ofjudgement to suppose that they are mutually exclusive. Thefundamental basis is the same in all and that is the systemof Parashara. The rest supplement one another and com-plete the system.

The Astrological literature of India is vast and profound.The world around is said to be 'finite but unbounded' byJeans and Fddington. The same holds good of our astrolog-ical treatises. An ordinary student of this science finds itdifficult to pick and choose; let alone be the difficulty of thelanguage. Consequently he becomes an easy prey to cheapprose versions and begins to pose at once as a 'very good'astrologer. This brings the science itself into disrepute.flence it is proposed here to introduce to the reader someof the brilliant works giving a brief resume of the contentsof each and the salient features therein. It is interesting topursue the study of the evolution of Indian Astrology. Butthe lack of proper chronological arrangement hinders sucha procedure.

It would be fitting to begin with Parashara and Oarga.But with Yaraha Mihira, they are too big and too great to bekept within the narrow confines of this chapter.


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Jaimini has a novel approach to the field of prediction.His system is different from that of Parashara. He followsthe Karaka Lagna and Karakamsa l,agna. By this is meantthat the l-agna is that which is occupied in Amsa by thatplanet who has traversed the greatest number of degrees inany particular house. One has to predict also from tloraLagna, Arudha l-agna and Upapada' The actual ascendantand the Sun and Moon cannot be ignored. The predictionsshould be based on the cumulative evidence of all theselagnas. We can say that the Karaka l,agna gives the innatetendencies, Arudha gives the acquired, and Upapada givesthe developed. Similarly the Sun is on the mental or spiri'tual plane and the Moon on the physical or sensationisticplane. This is an important landmark in the evolution'ofIndian Astrolory. This reveals the manifold responsibilitiesof the various houses.

In the same way, Jaimini gives us the acquired andnatural responsibilities of the planets to show that the apparent multiplicity of the external universe can be easilyaccounted. As such it is not only the planets that aspect,but also the Rasis. The Chara Rasis (movable signs) aspect5, 8 and I l. This leads us to the computation of Ayus orlongevity. It is too complicated to be worked out in detail.The longevity is to be determined from l-agna, Hora Lagna,etc. So the Dasas are Darpana Dasa, Oochara Dasa' BrahmaMaheshwara Dasa, Atma Nadi Dasa' Sthira Dasa' VarnadaDasa, Chara Paryaya Dasa' Atmano Bhavopamsa Dasa,Jayabhavapamsa Dasa and Ttlkona Dasa. This system isvery subtle and very difficult to be clearly grasped. Conse-quently very few astrologers have taken it up later on.

The Jataka naiiya of Singayarya follows the system ofJaimini and is clearer than the latter's aphorisms, thoughnot as comprehensive and profound. Here we are told thatJupiter is a full benefic, Venus is 3/4 benefic, and full Moona complete benef ic ' Saturn and Kethu are completemalefics, Mars is 3/4, Sun is l/2, waning Moon 3/4 andMercury associated with malefic,s 3/4. sun in sagittarius isthe same as Jupiter. Sun and Moon combination is thesame as Satum. Moon in debilitation, or Moon aspected by

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Saturn, is identical with Saturn. Full Moon plus Ytercury orVenus is identical with Jupiter. If the waning Moon isaspected by the Malefics and the benefics too, he can betaken as a benefic. Moon in Sagittarius, Pisces or Cancer isthe same as Jupiter.

Singayarya accepts the aspect of Jaimini and ofParashara as well. The Dasas are those of Jaimini. But healso deals with Vimshottari. He is slightly influenced byYahara Mihira too. Thus he presents more or less a synthe-sis of the divergent schools of thought.

9arauali of Kalyana Varma is an important treatise. Hementions Yaraha Mihira as having done yeoman service byremoving the chaff and offering us the fruit.

He informs us that he is giving an exposition of theessentials of previous writings with particular reference toVaraha, Yavana and others. Bhattotpala quotes him in hiscommentary on Brihat Jataka.

Kalyana Varma tells us that with the pure eye of Astrol-ogr the astrologer has to make manifest that which is en-graved on the forehead by the Creator.

Therefore he interprets "flora" as a critical expositionof the divine working ('Daiva Vimarsana')-a peep into thedivine or the hidden.

From the kendras (angles) we get a glimpse into theearly life. In.the youth the panapharas (succeedent houses)play a part. In old age, we have to take up the apoklimas(cadent houses).

The first seven chapters deal with fundamentals. Theeighth deals with conception, ninth with delivery, and tenthwith Arishtas. "lf Sun is in the l2th, the right eye has to go,and if Moon the left eye," observes the author.

The next two chapters give an account of the Arishtabhangas (neutralisation of affliction). The thirteenth and thefourteenth emphasise the fact that there must be a planet atleast on one side of both the Sun and the Moon.This isabsolutely essential.


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Next five chapters deal with the combinations of two ormore planets. Then he gives about Pravrajya, and selects52 Nabhas Yogas out of the l,8OO given by the Yavanas.Nine chapters are devoted to the planets and the Bhavas.Then come Drishty Antara Yogas, Bhagya Chinta, Lokayatraand Raja Yogas. The 56th chapter is Rashmi Chinta and heis indebted to Manitha. He tells us Ylaya, Manitha andBadarayana have done much in Mahendra Sastra.

The 37th chapter deals with 'Pancha maha PurushaLakshand and, here he mentions one Deva Kirti Raja. NextRajayoga bhangasare given. He rejects Manitha in favour ofSatyacharya and the computation of Ayus (longevity) andDasas. Then Dasarishtas, Uchchaphala, Strijataka, Nirydna,Nashta Jataka, flora, Drekkana and Navamsa phalas aregiven. He takes Ashtaka Varga from the Yavanas, andViyonijanma (non-human birth) from lfanakacharya. The54th chapter gives an account of the results of AshtakaVarga.

Thus it will be seen that Sarauali is very comprehensiveand that it crystallises into a single volume the fundamentalrational views of all previous astrologers, whether they areIndian or foreigner. This is the formative influence ofVaraha Mihira on Kalyana Varman and on Indian mind.

Vriddha Parashara gives in a plain and Simple way thegeneral results of the Dasas of planets and their bhuktis.ltis comprehensive in outline. tlere begin the computationsof Dasas based on constellations at birth.

Of a similar, but of more comprehensive nature is UduDasa Fradipika. The author adores Vishnu, Dakshinamurthi,Vighneswara, Sarasvat i and the planets. He mentionsParashara and Yavaneshwara. It is in eleven chapters. Thefirst deals with the fundamentals. The second gives RajaYogas, while the third deals with poverty. If there are noplanets on any side of the Moon, then too it is a case ofpoverty. Then two chapters dealwith Dasas and Antardasas.The causes of death are next related as referring to thesixth, eighth and twelfth houses. Troubles and the conse-quent death are elaborately worked out with reference to


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the lagnas Cancer and Scorpio, Capricorn and Pisces. Thetenth chapter gives a list of the causes leading to death.Houses 5, 6, A and I I have a responsibility here. Rahu andKethu in 8 or l2 destroy life. Emphasis is laid on the periodof the lord of the Khaga Drekkana, and of the lords ofCapricorn and Pisces. The last chapter deals with Oochara.

Mantreshwara's Phaladipika is in 26 chapters. First hegives the elements, Rqia Yogas, the nature of the Rasis andBhavas. A retrograde planet is equated with an exalted one.Then there is Bhava Chinta Vidhi which is very important asit lays down general principles of approach to a horoscope.Dasa Phala, Chara Phala, Kala Chakra Dasa, Utpanna Dasa,Maha Dasa, Nisarga Dasa, Amsa Dasa and UchchaNeechamsa Dasa are given in detail. He gives the results ofnot only Ashtaka Varga, but also Culika. None can afford toignore this masterly survey of the science offered byMantreshwara.

Shripati Paddhatiis another small, but highly interestingwork in 156 verses giving an account of the Bhava Phala,Aspects, Shadbalas, Ishta and Kashta Phala, Amsayurdaya'Arishta and Arishta Bhanga, and benefic and malefic re-sults. He emphasises the part played by Karma and theremedial use of AstrologY.

IJttara Katamrita offers an experimental study of thescience. The planets, the author insists, are to be accuratelyposited. They must be sphuta grahas and it must be throughDrig ganita. tle gives some principles of rectification. Mandiand Gulika are dealt with following Mandavya. Amsayu andother types of Ayus are stated ' Oraha Bhava Bala andKarakatvas are stated. He gives not only the NakshatraDasa, but also deals with the progressed horoscope, withwhich we are familiar in Tajika. He has a place for floraryAstrolory too. About the first wife, we are asked to predictfrom the seventh house; about the second from the eighth;about the third from the third; and about the fourth from theninth and so on. We cannot neglect in this connectionIJpapadarudha and Dararudha. Dducation and mental de-rangement are allotted to the third house.


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Jataka Parijatha of Vaidyanatha is a fine compendiumthat should be missed by none. It is in eighteen chaptersand may be said to be modelled on Varaha Mihira andI{alyana Varma. After dealing with the fundamentals, ViyoniJanma, l.ongevity, Rqja Yogas, combinations of planets andAshtaka Varga, he devotes five chapters for a comprehen-sive account of Bhava phalas. One chapter is on femalehoroscopy, another in l{ala Chakra Rasis, and the last oneon Dasas and Antaras.

Of a similar nature is Venkatesha Daivajna's SaruarthaChintamani. Readers should be well acquainted with theexposition of this work by the late Prof. B. Suryanarain Rao.This work forms a comprehensive introduction to the fibldof astrology. After giving the definitions and explanations ofthe essential elements, he offers a general treatment of thehouses and planets. Then follow six chapters dealing withthe various Bhavas. Then comes to the yogas, longevity,Arishta, ?ravrajya and a detailed account of the Dasas. Thetreatment is original and masterly.

Ganesa Daivajna's Jatakalankara is important in manyways. tle is the son of Gopala Pandita, and disciple of ShivaCuru. He composed the work in Suryapuram in the monthof Bhadrapada in Vikrama era 1555 (= 1478 AD). He in-forms us that he has composed works on Prosody andRhetorics and also wrote some kavyas.

tle deals with Bhava Phalas and Yogas in an interestingmanner. We are told that a girl bom in Ashlesha, Krittika orShatabhisha, when it is a Sunday, Saturday or Tuestay, andwhen it is Dvitiya, Saptami or Dwadasi, will become a VishaKanya (poison girl). That is, Ashlesha on a Sunday which isDvitiya (2nd lunar day) is one combination. A second isKrittika on a Saturday which is Saptami (7th lunar day) isone combination. The third one is Shatabhisha on a Tues-day which is a Dwadasi (l2th lunar day). Simitarly whenthere are two benefics and one malefic in the Ascendant,and when there are two malefics in tenth and sixth, thentoo we can have a Visha Kanya. A Saturday with Dvitiyaand Ashlesha, a Tuesday with Saptami and Shatabhisha, a

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Sunday with Vishakha and Dwadasi are other combinationsfor the same. The same holds good when Mars is in theninth, Saturn is in the Ascendant, and Sun is in the fifth. Butwhen the lord of the seventh from the ascendant or theMoon is a benefic, or when there is a benefic in that seventhwe cannot predict a Visha Kanya.

About longevity he gives some interesting paradoxesand they are given here for what they are worth. If the lordof the Ascendant is in the kendras and with benefics, thenwe can speak of Pumayus (full-life). If the lord of the Ascen-dant having great power becomes Mercury, or Venus orJupiter and occupies his own place, or if he is Moon occu-pyrng Taurus, then too the longevity is for sixty years.Benefics in quadrants, Jupiter in l-agna, and tenth auspi-cious, assure seventy years. A strong Mercury in kendra(quadrant) with no planet in the eighth gives thirty years. Ifeighth is aspected by benefics or by Mercury forty years. IfJupiter is in Swakshetra and Sva-Drekkana,27 years. Moonin Cancer or Lagna with benefics in the seventh gives sixtyyears. If the eighth lord is in the ninth, when the lord oflagna is in the eighth aspected by malefics then 24 years.The lords of one and eighth in the eighth give 27 years. lfJupiter is in lagna along with malefics and is aspected byMoon, when there is a planet in the eighth, we can speak of22 years. Saturn in the ninth, and Moon in the twelfth orninth give hundred years. When malefics are in kendras andkonas, and when Jupiter or Venus is associated withbenefics and is in the lagnas of Sagittarius or Pisces, thenwe can speak of a hundred years. When there are no plan-ets in the eighth from lagna and Moon, and when Jupiterand Venus are powerful, then l2O years. Lord of lagna ineighth, Moon in tenth, a strong Jupiter, and the other plan-ets in the ninth give lOO years. When the Sun, Mars andSaturn occupy kendras or kona (trine), Jupiter is in lagnaand no planets are in the eighth, then 85 years. Whenbenefics are in lagna and when there is no aspect to lagna,while the lord of eighth is in the eighth, 2O years. Lords oflagna and eighth in kendras without strength assure of thirtyyears. When Moon is powerless in 5, 6 and 12, then 32


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years. The Sun in lagna that has malefic 'Argala' gives 5lyears. Lord of eighth in lagna with no good planets in theeighth gives 4O years. The Sun and Saturn in Capricom,with the lord of eighth in kendras, gives 44 years. Saturn inthe second for a Dvisvabhava lagna, while the lords ofeighth and twelfth have no strength, give 2E years. The Sunin Cancer, Moon with malefics in the tenth, and Jupiter inkendra assure of 5 years. Mercury in the tenth, Moon infourth, and Jupiter and Venus together in eighth or twelfthgive 5O years. If the lord of lagna and the Moon are togetherin 6, 8 or 12 occupying the Navamsa of Saturn, then b8years.

Bhavartha Chandrtka gives a general treatment of thelagnas, yogas and bhavas. Many verses belonging to theUdu Dasa Pradipika appear here verbatim. There are somelnteresting tips here. For Aries Jupiter in tenth is a Maraka(death-causing) while Venus in the twelfth is a benefic. Healso gives the melefic aspect of the lagna. As regards edu-cation, Venus in the 4th gives music, Mercury astrology. TheSun and Rahu, or Mercury and Rahu in the fifth give astrol-ogy and Vlsha Vaidya. The Sun and Mercury in the secondpromote astrolory. If these two are aspected by Saturn,then mathematics. The Sun and Mars in the second pro-mote logic. The Sun, Saturn and Mercury in the fifth givephilosophy. Mathematics is from the Sun and Mercury occu-p y i n g l , 4 , 7 , 1 O , 5 , 9 o r l l . V e n u s i n t h e s e c o n d m a k e sone a poet. Jupiter in the 2nd gives a knowledge of theVedas and Vedangas, Mars gives logic; Mars and Moonmake one a sacrificer,. Moon gives the knowledge of KamaShastra; Moon and Kethu make one Mavavadi. Rahu in thefifth makes one a g?odha bhavarthauJd (W))

If the lords of the fifth and the ninth mutually aspect oneanother, then it is a case of childlessness. If Moon, Mars andVenus are powerless in 2, 4,7,8 and 12, i t is a case of twomarriages. Mercury is Karma Karaka.

When Jupiter and Venus are in Scorpio, Venus is moreauspicious. In Jupiter-Saturn combination Saturn is thebest; similarly Mars in Mars-Jupiter combination, and Moonin Moon-Jupiter combination are best.

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Jyotisharnavapiyusha is in the form of a dialogue be-tween Shiva and Parvathi, and is said to be a part of AgastyaSamhita. Here are given some principles of rectification.Multiply the time of birth in ghatis and vighatis by 4 and addthe ascendant, counting it from Aries. Divide it by 27. Theremainder when counted from Ashwini, or Magha or Mulamust agree with the constellation at birth. Divide the time ofbirth in ghatis by 2 and add the number of the star occupiedby the Sun. This will be the lagna when counted from Aries.Multiply the time in ghatis by 6 and add the days andmonths elapsed. Then divide it by 5O. Count the remainderfrom the house next to that occupied by the Sun and youwill get the lagna. The lagna can be the same as thatoccupied by Moon, or the seventh from Moon, or the fifth orninth to that seventh. The same method can be appliedeven to the lord of the sign occupied by the Moon., Saturn in the Amsa of Mars and aspected by Mars or

Rahu gives a longevity of one year. Saturn in the Amsa ofVenus and aspected by Venus or Kethu gives three years.Saturn in Mercury's Amsa, seen by Mercury or Sun, givesthree years. Saturn in Sun's Amsa and seen by the Sun orVenus gives four years. Saturn in Moon's Amsa, seen byMoon or lord of lagna, gives six to eight years. Saturn inJupiter's Amsa, seen by Jupiter or Moon, gives four years.Rahu in the fourth, seen by malefics, gives ten to sixteenyears.

The Sun in the twelfth with Saturn, Kethu and Moon inthe seventh causes death to father. If they are seen bybenefics, it will be after three years. Death to both parentswill take place if Sun, Moon and Saturn are together in 5 or7 or 12. Mars in the eighth deprives of one of his ma[ernaluncles. Sun and Mars together or separately in l, 12,9, or8 cause death to father. Kethu in the fourth seen bymalefics brings about the same result. The same result willfollow if 5 and 9 are seen by malefics. Rahu in the fifth orninth seen by malefics ruins the family on the father's side.If Mars occupying the seventh house is aspected by debili-tated and retrograde Saturn, the father will die in foreignlands. Planets in the fifth are generally said to be Arishtal{arakas.


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,T t't" Zodiac is symbolic of a primal unity which manifosts^ at the outset as a dualism. We thus speak of the odd

and even signs, of the two horas of each sign. This dualismcentres round the Sun and the Moon in astrological lan-guage; and it provides a base for the dualism of spirit andmatter, life and form, male and female, good and evil, dayand night, will and imagination. This dualism which seeks topresent as an abstraction the primal unity finds its consum-mation and synthesis in the emergence of the third. Restand motion are synthesised in the common or mutablesigns (dwisvabhava rasi); and within the sign we have thedrekkana.

The Sun and the Moon are exalted in the signs of Marsand Venus respectively, their respective debilitation signsbeing those of Venus and Mars. Owning a fixed sign, theSun is exalted and debilitated in a cardinal sign; and theMoon owns a cardinal sign but is exalted and debilitated ina fixed sign. This unity is the source of the third form calledthe common or mutable sign.

The cardinal sign implies activity, while the fixed refersto a state of feeling, a mood, or an attitude. The commonsign unites them into thought. The cardinal is active andpurposeful, or restless, dominating and changing. It embod-ies r4ias. The fixed is reserved, conservative and intense, orstubborn, stupid, tyrannical and indolent. It has tamas. The


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common sign, embodying sattva, is adaptable and intelli-gent, or under affliction it is unreliable and indecisive'

The r4jasik signs refer to possessions, to what one ac-quires. Taurus speaks of the essential material possessions,while Leo controls luxuries. scorpio tells of what we losephysically and gain spiritually. Aquarius has friends andatties anO organised knowledge. It is not for nothing thatastrologers derive their prognostications about communismand the like from Aquarius.

The cardinal signs reveal the forces that go in search ofthe possessions. we get the raw material of the fixed signsh e r e . K a r l l ' t a r x , w e m a y n o t e , i s s u e d h i s g r e a t w o r k f r o mEngland which is ruled by the cardinal sign Aries' The com-mo-n signs seek to reconcile the two, and the ruling sign ofIndia is the common sign Virgo while that of the U'S'A' isanother common sign Cemini. Virgo has steady work whichpresents a synthesis of the indolence of Taurus and theiestlessness of Capricorn. Two common signs are owned byMercury the Redeemer, and the other two by Jupiter the

Preserver.The three gunas which are in Prakriti aPpear in their

evolutes which are the five gross elements (Pancha mahabhutas). Astrologli gives up akasa when it classifies thesigns of the zodiac into four modes' Fire' air' earth and

.rult". regulate three signs each' Akasa being all-pervasive is

present i-n each; and i6 primal manifestation being a sound'it oo." not regulate any one sign as such' Now four is asymmetrical number, an emblem of the square; and inaltrolory is found its vogue because of the equinoxes andthe soliiices, the four directions, and the four parts of theday.

Fire is a symbol of the spirit' It is the analogue of life asthe outward l,ooking ener!ry that enters the universe, and itseeks to maintain itself. It is an affirmation' The fiery signsare full of the animal spirits' They reveal courage' endur-ance, optimism, and the will to live' The persons or landsgoverned by them may even destroy themselves when af-ffi.t"a, they tend to make one uncontrolled' wild' reckless'


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passionate self-indulgent,and extravagant. Vanity, love ofpomp and egotism follow. But if the fiery signs are weak,one lacks enthusiasm. The extreme form of self-assertionappears in Aries. Leo, on the other hand, reveals a love ofenterprise and a warmth of heart, or vain glory and conceit.The other fiery sign Sagittarius embodies a progressive evo-lution, a clinging to hope, and a religio-philosophical activ-ity. The Sagittarian holds fast to the belief in immortality.These fiery signs are significantly owned by Mars, the Sunand Jupiter.

The watery signs Cancer, Scorpio and Pisces are ownedby the Moon, Mars and Jupiter. Water preserves and sus-tains life. Under the influence of this element one becomgscautious, wary, and even suspicious. In order to preservelife, one may even sacrifice his or her own life. Underafflictions, these signs may even bring about disaster. Sincethese are the 4th, 8th and l2th signs of the fixed zodiac,the traditional accounts speak of the Bth and l2th housesat least as being disastrous.

On the other hand, the flery signs in lst, Sth and 9thhouses of the zodiac, are said to be benefic; and they arecalled trlnes (Konas). The watery signs tell us also of wars,floods, earthquakes and other disasters. Even mental defi-ciency comes under the watery signs when they happen tobe the 5rd house of a nativity. Water mixes freely and itassimilates. Those under the influence of the watery signsare mostly the artists who have a symphathetic experienceand understanding of others. Treachery and diplomacy toocome under these signs because Mars rules one of these.The beneficient aspects appear because these are the exal-tation signs of Jupiter and Venus.

Moreover, the watery signs being the 4th, 8th and l2thsigns of the fixed zodiac, in astrological terminology, thesehouses are associated with a retreat from society. The 4thstands for the home. Death is referred to by the 8th, whilethe l2th indicates the place of retirement. The element ofwater is related to the instincts, to intuition and to imagina-tion.

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The earthy signs are Taurus, Virgo and Capricorn. Theflame needs a ground so that it can rise higher, and it needsfuel. The material necessities are provided by the 2nd, 6thand loth houses of the fixed zodiac. In astrological lan-guage these houses respectively govern money, health anddebt, and profession. The ruler of the self-protective waterysign Cancer is exalted in Taurus which seeks to resolve allanxiety by offering contentment. The love of pleasure indi-cated by Leo has to be realised and maintained by Virgo,the ruling sign of our country. Virgo attempts an analysisand understanding of the processes of nature; whence it isnatural that the earliest and best logical and metaphysicalenquiries into the nature of the universe began in India.This also explains why the medical science was fully devel-oped in lndia even in the dim past. This sign makes onepatient and discerning, careful and meticulous. Capricorntends to control and organise the processes of naturewhence Mars is said to be exalted here. The earthy signshave a sense of concreteness, and they care for hard facts.

Final ly we have the airy signs Cemini, Libra andAquarius which are the Srd,7th and I lth signs of the fixedzodiac. These signs have a reference to the intellect whichseeks to improve life and to bring about co-operation. TheU.S.A. comes under Cemini, whi le the U'S.S'R' fal ls underAquarius. The 5rd, 7th and I lth houses are said to governrespectively brothers and sisters, partner, and gains andfriends. Cemini is quick-eyed; Libra is impartial and baFanced; and Aquarius offers a system of knowledge andscience. When afflicted these signs may make one isolated,dissolve the marriage or partnership, or break up friend-ship. The element air is flexible and it adapts itself to theenvironment. tt seeks a compromise. The afflicted airy signsresult in maladjustments, discord or disharmony.

Let us take a look at a few examples. When Mars entersLeo gold, copper and the red coloured objects will be inabundance; and this will increase the business activity, sayour texts. Mars enters Leo after every 54O days. One mayobserve the trends then. There is also another importantaspect to this planet, altd it is that of war' Mars is the god of


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war in Qreek mythologl; and the earlier intuition of theIndian sages beheld Mars as the planet of war. The RussoTurkish war that began on April 24, 1877 was a significantreminder of the old truth. Early in April of that year Marsentered his exaltation sign Capricorn. At the time of Chi-nese af5lression Mars was in Cancer, his debilitation. Thelord of the 8th house debilitated brought forth the disaster;but since it is the I I th from the ruling sign of India we couldescape the severity. But at the time of the Pakistan adven-ture, Mars was in Scorpio, the 5rd house which emphasisesthe fratricidal nature of the war. Instances like this caneasily be multiplied to show that a little attention to astrol-ogy can enable our rulers to foresee the nature and direc-tion of the trouble that is likely to overtake us. lt is all goodto talk of Panchashila; but the facts demand a realisticapproach and here astrologl can be of great help in fore-seeing the future and forestalling the enemy. A look at ourshastras will reveal the importance attached to such thingsin ancient India.

In recent times we are almost wearied by the unendingsernons at home and abroad of the need for family plan-ning. Without going into the ethics or the logistics of thiscry, we may point out that astrolog5l speaks of the influenceof Mars and the Moon on the menstrual cycle, and thesignificance of bijasphuta and kshetra-sphuta regarding thebirth of children. With a little knowledge of, or assistancefrom astrologl one can prepare a kii:d of time-table forbegetting or for not begetting children. Only one needs thecharts of both the husband and wife. Astrology can come tothe aid of the planners even in this sphere by giving in detailthe safe and the unsafe periods.

When the planeis are conjunct, square and in opposi-tion, we have magnetic storms which affect the short'wavereception. These magnetic disturbances are more or lessabsent when Mars, Jupiter, and Saturn are equally spacedabout the Sun, says J.H. Nelson. The days of the full Moonand new Moon and the two days that precede and follow aredangerous for health, as per the reported statistics. This isa perfectly valid example of astrological principles. The

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psychiatrists know that the sexual urge is more prevalentduring the full Moon in all organisms. Even the hard shellsbecome soft at the full Moon. In astrological language skindiseases, lunacy and epilepsy come under the influence ofthe Moon. Even the great earthquakes appear sometimesround about the full or new Moon who is conjunct with twoor more planets. The Quetta eafthquake of May 51, 1955came just a day prior to the new Moon. Another earthquakein Westem India on December ll, 1967 was on the tenthday of the bright fortnight. The Moon was transiting throughRevati having a conjunction with Satum in the 7th sign fromour ruling sign. The earthquake falling on a day when theMoon transits Revati belongs to the circle of the Varuna,says Varahamihira.

qu-s-dkrgmuFrslR qqfu 16t{rFrff iqg-{rTh"il{gFTI:lae-Wrnmaet q|-{rg'tr'il ulEfEI: | | 32/20-21

iii'lts symptoms are: huge clouds resembling the blue

lily, bees, and collyrium, rumble softy; they shine withstreaks of lightning, and send down slender lines of waterresembling sharp sProuts."

The sky was actually overcast with clouds on the lothDecember, and the rain started in the night and continuedexactly as Varahamihira explains. tle continues:

@f{qdAr1"This earthquake of the Varuna circle destroys those

that depend on the seas and rivers, and it yields excessiverain; and people will forget their mutual enmity.'

There was the Koyana project, and the river Koyanahad its demands. The earthquake of the Varuna cycle showsthe area to an extent of l8O yojanas - gftfcTqfr{:fffr-ggd t 32/31. If there be another earthquake on the third,fourth, or seventh day, or at the end of a fortnight, month,or three fortnights, it brings about the destruction of promi-nent rulers or kings qqft t 32/32. That is inthe 52nd chapter of the Brthat Samhita- Satum conjunct the


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Moon refers to the location of the disaster in 'paschimodesalf (16.51)-western part of the country.

The earthquake of August 15, l95O was the severestand it shook Assam. It was the second day after the newMoon. Satum was transiting Leo 260 then. It is the l2thsign from India's ruling sign and the constellation wasPurva-Phalguni. There was an earthquake in Kutch onMay 18, 1955. It was the eleventh day of the dark fortnight,and Saturn was in Libra 25o and the Moon was inUttarabhadrapada. The great earthquake of the Andamanstook place in June 26, 1941. It was the second day afterthe new Moon. Satum was in the first degree of Taurus,while Mars was in Pisces and the Moon was in Punarvasu(Qemini). The great Bihar earthquake took place onJune 15, 1954. lt was the third day after the new Moon,and the constellation was Punarvasu. Saturn was inAquarius 50.

The scientists have no method to predict the earth-quakes. Possibly they can hope to explain why and howthey take place. Let us look at Varahamihira who says:

oTffirsR{ f+ra: fdrd} Tr{ srs=i 6'trerd I@ ngrmrof:n 3z/2.Some hold that the earthquake is caused by the atmo-

spheric wind colliding with another and falling to the earthwith a booming sound. Others attribute it to unseen pow-ers. Varahamihira classifies the earthquakes into fourgroups, taking into consideration their origin. They arecaused by anila (wind), dahana (firel, surapafi (lndra), andVaruna. Under each casual factor, seven constellations aregrouped. Studying the afflictions to these constellations andrelating them to the ruling sign of the countries, one canpredict the earthquakes. The 1954 quake came in the wakeof an affliction of Virgo by Jupiter (Virgo 2Oo), while the 5thhouse (that of children) was spoilt. In 1955 Virgo was af-flicted by Mars, lord of the 5rd and the 8th, with the 5thhouse spoilt again. In l95O the lord of Viryo, Mercury, wasafflicted by Saturn in the l2th house. In l94l the afflictionto Viryo came from Mars again.

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Closely allied to the earthquakes are the meteors, thecomets and the shooting stars. Varahamihira discussesthese in detail and the chapters demand a close and carefulstudy, if only to overcome the popular unscientific preju-dices of the scientists and others. He classifies these intoignescerrt bdlls (dhishnya), meteors (ulka), thunder-bolts(asanU, lightning (vidWt) and shooting stars (tara). Theircharacteristics are defined in unmistakable terms. and theireffects are outlined clearlY.

In addition to these he speaks of comets (Ketu) ingreater detail. The orbit of the earth is in reality over-whelmed by a network of cometary orbits. Their numberseems to be unlimited, if we listen to what the scientistssay. Neptune's orbit alone seems to traverse through theorbits of seventeen lakhs of comets' Our solar system issaid to have five hundred billion comets.

There is a popular superstition that the appearance ofcomets portends bad luck; and the so-called enlightenedpersons use this as a handy weapon against astrolory.Varahamihira in the eleventh chapter of his Brthat Samhitarefers to the works on comets (Ketu) written by the sagesOarga, Parashara, Asita, and Devala. According to themthere are three kinds of comets---celestial, atmospheric, andterrestrial. Parashara was said to have spoken of lol com-ets, while Garga enumerated a thousand. One kind ofcomet, says Varahamihira, is "gfteTdC{II.|6:" it brings abun-dance and happiness. Another variety is not auspicious-"ngr|.D'{:". We are given the principles to distinguish themalefic from the benefic comet. We find 25 comets derivedfrom the Sun, 25 from fire (hutasana sutah), 25 from Mrityu,22 from the Earth, three from the Moon, and one from thecreator. Of these, the three from the Moon are said to beauspicious. Venus gives 84 comets, Satum 60, Jupiter 65,Meicury 51, and Mars 6O. Then 55 comets aPPear on thediscs of the Sun and the Moon' The god of fire sends l20,the god Vayu sends 77, Pr4japati discharyes eight, andBrahma 2O4. Yaruna has 32. The 96 comets of Kala arebenefic. The intermediate directions produce nine comets'


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Then Varahamihira proceeds to describe the character-istics of these different comets. They are given beautifulnames like Vasu, Shastr4 Kapala, Raudra. Chala, Sveta,Kal, Rashmi, Dhruva. Kumuda, Mani, Jala. Bhava, Padma,Avarta and Samvarta. These names speak of their aPpear-ances too. The time taken for the emergence of the resultsis also recorded in the text. In the light of this exhaustiveaccount given by Varahamihira, we can only sympathisewith the scoffers for their colossal ignorance.

European history provides valuable examples of theresults indicated by the aPpearance of the comets. DanielDefoe ref,ers to a blazing comet seen in London in 1665;and that year witnessed a terrific plague. Before the CreatFire in London in 1666, another comet appeared there. Thecomet that appeared in Pisces in 185 B.C. was followed bythe death of Scipio Africanus. The comet of 7l A.D' atJerusalem in the sign of Virgo was succeeded by the takingover of that city by Titus. Constantine's victory overLucinius in 323 A.D. and his death in 557 A.D. were pre-ceded by the aPpearance of two different comets in Virgoand Aries respectively. Rome had a comet in 592 A'D. andthat very night Valentinian was strangled' The comet of1456 June appeared a l i t t le before the surrender ofConstantinople to the Turks. This marks the end of a greatcentre of learning and culture, and also the dawn of theDuropean Renaissance. This was tlailley's comet. It againappeared in l55l and there was an epidemic of spottedfever all over Europe. The same comet appearing in 1759witnessed a series of earthquakes. lt was there in 19O9, andEdward VII died shortly after. There was another comet in1947 followed by the assassination of Gandhiji. The unrea-soning critic may laugh at astrolog5r taking his view from theflimsy observations and opinions of persons that do notcount. But astrology offers a systematic account of the datawhich science has only begun to accept grudgingly.

Let us look at some of the latest excursions of sciencewhich reveal the grouping adventurism' The recent probesin[o space have revealed to the scientists the existence ofsolar wind. The ancient seers of India talked of pravaha


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which we now find to be a strong breeze of protons. Whenit encounters the magnetic field of the earth it causeschanges in weather and brings about mass upsurges andearthquakes. This solar wind is affected by the interiorconjunctions of Venus and Mercury, and by the Moon. Onlytoday science has begun to accept what astrologl discov-ered long ago. The gravitational forces of the inner planetsare capable of producing gravitational jerks. Even space,we find from our ancient texts, is filled with forces andradiations.

One distinctive feature of Indian astrology is the de-tailed examination of what are called yogas. These yogasare geometrical configurations which are indicative of thepatterns of life available to the individuals. tlere a study ofthe yoga patterns in a horoscope can be of great help to thestudents in advising them about the courses of study theyshould profitably pursue. Student guidance bureaus can actmore confidently.

The modern astrologers sadly ignore the considerationof these yogas. But when it is a case of five or six or eightheavenly bodies gathering together at the same angle, ahue and cry rands the sky. If nothing happens as a result ofthis grouping, the scoffers claim one more point. That happened in Febuary 1962, when eight bodies assembled inCapricorn. What did Varahamihira say?

qftr{e} q-$: w+n{ ffiirlq n6I 6g: Iqftr|ftq: qlsvqalr{qrt: ffiqr{ t t

-Tffiifif,dr Qo/4)The modern scientist who claims to be rational consid-

ers that what is inexplicable and meaningless to him mustbe inexplicable and meaningless to everyone. He takes hisexperience to be the norm and in the same breath deniesthe validity of an experience of another if he cannot have it'Thus he would deny reality and value to the experience ofthe religious. But what is experienced by anyone cannot beblindly dismissed as unreal or fantastic, even if it were to benegated by the same individual at a later stage. Yogic train-


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lng and intuition enabled the ancient sages of India todivine certain mysteries of the universe. They saw that theIndividual is a reflection of the universe and that one valu-able approach to an understanding of the universe is thatoffered by astrolory. In other words, there are importantaspects of the universe which are amenable to the tech-niques of modern science. As Plank put it, "knowable reali-ties of nature cannot be exhaustively discovered by anybranch of science", for "science is never in a positioncompletely and exhaustively to explain the problems it hasto face". We wish that the lesser scientists pay attention towhat the great scientist Max Planck has admitted. Unfortu-nately the lesser fry who make much noise do not seem torecognise the limitations of science.

tleisenberg obsered: "Ylany of the abstractions thatare characteristic of modern theoretical physics are to befound discussed in the philosophy of past centuries. At thattime these abstractions could be disregarded, as mere men-tal exercise by those scientists..., but today we are com-pelled by the refinement of experimental art to considerthem seriously". More significant is the observation of L.J.Benditt and P.D. ?ayne in their This World and That : "Weare faced either with the fact that the extraordinarily accu-rate readings of astrological maps without the astrologerever having seen the person are purely psychic or intuitive,or else with a mystery which goes deep down into thequestion of the relationship of man with the seeming objec-tive world.... The fact, nevertheless, remains that even or-thodox psychologists, and psychoanalysts have foundthemselves forced to realize that an expert astrologer canbe of very real value in assessing the type and capacity of aperson whose horoscope he had made."

Prof. Piccardi, Director of Florence University, con-ducted many experiments in his laboratory and saw thatcertain chemical reactions differed considerably from dayto day. He learnt that these differences had nothing to dowith the water or with the chemicals. He then placed ametal screen over his test tubes; and then the irregularreactions stopped. This led him to believe that the irregular'


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ity arose from the influence coming from outer space. Thechemical reactions are disturbed, he held, as the earthpassed through galactic fields of force. The great naturalforces of the cosmos do shape the course of events on theearth. The human body has certain elements which Piccardihad in his test tubes. The human organism has 60 per centof water. The earth in her journey encounters the cosmicstorms which have the greatest effect on water.

Cosmic rays enter the atmosphere of the earth at afantaslic speed. In this process they pass through the hu-man body too. As the American biologist, C.E. Levengoodof Michigan University showed, the vinegar fly is very sensi-tive to these rays. The cycle or reproduction depends on theamount of cosmic radiation received by the earth.

In a letter dated 6th September, 1967, C.C. Jung wroteto Dr. B.V. Raman: "ln cases of difficult psychological diag-nosis, I usually get a horoscoPe in order to have a furtherpoint of view from an entirely different angle. I must say thatI very often found that the astrological data elucidatedcertain points which otherwise I would have been unable toundersland. From such experiences I formed the opinionthat astrology is of particular interest to the psychologist,since it contains a sort of psychological experience whichwe call 'projected'-this means that we find the psychologi-cal fact, as it were, in the constellations." The psychologicalfactors are derived from and related to, the stars.

The causal and mechanistic concepts may be of greathelp in studying physical phenomena. tsut the study of maninvolves psychic concepts as well. And Jung said: "thereare psychic parallelisms which cannot be related to eachother casually, but which must be connected through an-other sequence of events." There is a simultaneity of occur-rence "in cases of the coincident appearance of identicalthoughts, symbols or psychic conditions"' This synchronis-tic principle of Jung is "based on the formative potency ofthe moment". tlere Jung does recognise the importanceattached to the moment in astrology, to the moment of birthor to the muhurta. The idea of the moment in relation to theplanetary movements and positions brings into a unity the


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factors called time, space, matter, and personality. Thisunity needs a set of laws that can be freely applied tobiological, physiological and spiritual realms. Such are thelaws found in astrology.

Now the muhurta has an importance in electional astrol-oggr. The appropriate moment is to be selected for theproper fulfilment of the intention. An unfortunate momentmay bring about a serious disaster. In the name of secular-ism we find our politicians and statesmen undedaking im-portant activities and launching vital proiects at any timethey or their followers choose. The results were the prodi-gious loss of life at the Nagarjunasagar project, the earth-quake at Koyana Project, the disaster at Bhakra and otferplaces.

Vidyaranya, we read, fixed an auspicious moment forthe construction of the City of Vijayanagar. The momentwas to be given at the flexed time by blowing the conch;and the city would live for ever as the capital of a free State.But a wandering beggar blew his conch before the fixedmoment, and the masons started their work. WhenVidyaranya blew it, the workmen were puzzled and theyapproached him in great fear. Then Vidyaranya was re-ported to have informed them that the empire will remainfor only a little over two centuries.

A similar instance comes from the life of the greatastronomer-astrologer Bhaskara,

scientific hindu astrology by p s sastri 1

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