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Jyotisha
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(Sanskrit , from "light, heavenly body": also spelled Jyotish and Jyotisha in English) is the Hindu system of astrology (also known as Indian astrology, Hindu astrology, and of late, Vedic astrology).
Traditionally, it has three branches:
The latter two are part of predictive astrology (Phalita). Conceptually, therefore, Indian astrology has two branches, Ganita (Siddhanta) and Phalita (Samhita plus Hora).
The foundation of Jyotisha is the notion of bandhu of the Vedas or scriptures, which is the connection between the microcosm and the macrocosm.
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(Sanskrit , from "light, heavenly body": also spelled Jyotish and Jyotisha in English) is the Hindu system of astrology (also known as Indian astrology, Hindu astrology, and of late, Vedic astrology).
Traditionally, it has three branches:
- Siddhanta: , which is traditional Indian astronomy.
- Samhita: also known as Medini Jyotisha (mundane astrology), predicting important events based on analysis of astrological dynamics in a country's horoscope or general transit events such as war, earthquakes, political events, financial positions, electional astrology; house and construction related matters (Vastu Shastra), animals, portents, omens etc.
- Hora: Predictive astrology based on analysis of natal horoscopes and the moment a query is made.
The latter two are part of predictive astrology (Phalita). Conceptually, therefore, Indian astrology has two branches, Ganita (Siddhanta) and Phalita (Samhita plus Hora).
The foundation of Jyotisha is the notion of bandhu of the Vedas or scriptures, which is the connection between the microcosm and the macrocosm. The practice of Jyotisha primarily relies on the sidereal zodiac, which is different from the tropical zodiac used in Western astrology in that an ayanamsa adjustment is made for the gradual precession of the vernal equinox.
Jyotisha includes several nuanced sub-systems of interpretation and prediction with elements not found in Hellenistic astrology, such as its system of lunar mansions (nakshatras).
Astrology remains an important facet in the lives of many Hindus. In Hindu culture, newborns are traditionally named based on their jyotish charts, and jyotish concepts are pervasive in the organization of the calendar and holidays as well as in many areas of life, such as in making decisions made about marriage, opening a new business, and moving into a new home. To some extent, astrology even manages to retain a position among the sciences in modern India. Following a controversial judgement of the Andhra Pradesh High Court in 2001, some Indian universities even offer advanced degrees in astrology.
History
The term in the sense of one of the Vedanga, the six auxiliary disciplines of Vedic religion, is used in the Mundaka Upanishad and thus likely dates to Mauryan times. The Vedanga Jyotisha redacted by Lagadha dates to the Mauryan period, with rules for tracking the motions of the sun and the moon.
The documented history of Jyotisha begins with the interaction of Indian and Hellenistic cultures in the Indo-Greek period. The oldest surviving treatises, such as the Yavanajataka or the Brihat-Samhita, date to the early centuries CE. The oldest astrological treatise in Sanskrit is the Yavanajataka ("Sayings of the Greeks"), a versification by Sphujidhvaja in 269/270 CE of a now lost translation of a Greek treatise by Yavanesvara during the 2nd century CE under the patronage of the Western Satrap Saka king Rudradaman I.
The first named authors writing treatises on astronomy are from the 5th century CE, the date when the classical period of Indian astronomy can be said to begin. Besides the theories of Aryabhata in the Aryabhatiya and the lost Arya-siddhanta, there is the Pancha-Siddhantika of Varahamihira.
The main texts upon which classical Indian astrology is based are early medieval compilations, notably the , and Saravali by .
The Horashastra is a composite work of 71 chapters, of which the first part (chapters 1-51) dates to the 7th to early 8th centuries and the second part (chapters 52-71) to the later 8th century. The Saravali likewise dates to around 800 CE. English translations of these texts were published by N.N. Krishna Rau and V.B. Choudhari in 1963 and 1961, respectively.
Historically, the study of astrology in India was an important factor in the development of astronomy in the Early Middle Ages.
Elements
Rashi – the signs (zodiac)
A zodiac divides the 360 degrees of the ecliptic into 12 equal parts. Each twelfth part (of 30 degrees) is called a sign or rashi. Whereas Western astrology uses the tropical zodiac (where the signs are measured from the point of the Spring Equinox on the ecliptic), the Jyotisha system favors the sidereal zodiac (where the signs are aligned with their eponymous constellations). The difference, due to the precession of the equinoxes, becomes noticeable over time. After two millennia, the origin of the ecliptic longitude has shifted by about 22 degrees. As a result the assignment of planets to their sign positions in the Jyotisha system is consistent with the actual zodiac, while in Western astrology the planets fall into the following sign, as compared to their placement in the sidereal zodiac, about two thirds of the time. The Sanskrit names of the signs are direct translations of the Greek names (dhanus meaning "bow" rather than "archer", and kumbha meaning "water-pitcher" rather than "water-carrier").
Bhava – the houses
A house is a zodiacal division according to local time and location (i.e. an effectively "moving" division of the sky from the perspective of a fixed observer, rather than a fixed portion according to the stars as is true of the signs.) Houses are enumerated counter-clockwise from the house on the eastern horizon, passing through the "other side of the sky" and the western horizon to return to the starting point.
More than one system to align houses with signs are recognized in Jyotisha. One is
what Western astrologers call the whole sign house system, another is Sripathi, akin to a Porphyry house system. The modern Krishnamurti Paddhati also incorporates a Placidus house system.
The significance of the 12 houses are:
- Lagna - Nature of Native, Appearance, Health, Character, Purpose of Life
- Dhana - Wealth, Family, Domestic Comforts, Early Education, Inheritance
- Parakrama - Younger Brothers and Sisters, Communication (Talking, Writing, Business Documents), Intelligence, Later Education, Short Journeys
- - Mother, Emotions, Education, Home, Property and Land, Surrounding in Old Age
- Suta - Children, Lover, Recreation, Devotion, Speculation and Gambling, Creativity
- Ripu/Roga - Health, Maternal uncle and aunt, Litigation, Servants, Mental Worries, Enemies, Foreigners
- Kama - Spouse, Business Partner, Death, Trade, Agreement, Honour and Reputation
- Mrityu - Death & Longevity, Failure, Suffering, Sexuality, Occult, Dowry, Inheritance, Imprisonment, Torture
- Bhagya - Luck, Higher learning, Philosophy & Religion, Mentor or Guru, Father, Prosperity, Travel
- Karma - Profession, Status, Power, Father, Mother-in-law, Government and Business
- Aya - Friends, Hopes, Earnings, Club or Social Activities, Elder Brothers and Sisters, Daughter/Son-in-law
- Vyaya - Expenses, Sleep, Spirituality, Travel & Pilgrimage, Secret Enemies, Imprisonment, Hospitals, Asylums, Liberation
Graha – the planets
Graha literally means any heavenly body or point that can cast an impact on human affairs. It may be translated as planet for ease. Graha also includes lunar nodes (Rahu and Ketu) and sub-planets (upgrahas) which are not planets but no less effective than planets.
There are nine grahas: the two luminaries, the five visible planets and the two lunar nodes. The extra-saturnine planets (Uranus and Neptune) are not included in the category of Graha.
Nakshatra – the lunar mansions
A nakshatra (Devanagari: ???????) or lunar mansion , is one of the [27] or 28 divisions of the sky, identified by the prominent star(s) in them, that the Moon passes through during its monthly cycle. Each nakshatra represents a division of the ecliptic (of 13 degree 20 minutes), similar to the zodiac. Traditionally the nakshatra position of the Moon is computed for the newborn's mental make-up, and calculations of planetary periods (dasha). Each nakshatra is further partitioned into four equal segments known as charan or pada. Nakshatra is important in Astrological match making, Muhurta, Panchanga and Prasna affairs.
In ancient India, nakshatra was more important than rasi. Rgveda mentions Nakshatra 11 times, while rasi is mentioned only 4 times (in the sense collection rather than a zodiacal division).
Horoscopy
Lagna – the ascendant
One's ascendant, or lagna, the rashi which is rising on the eastern horizon at the time of one's birth, is the most influential and important one. Another important impact is of the Janma Rashi, the rashi in which the moon lay while one was born. In addition, Sage Parasara mentioned a few special ascendants or Veshaish Lagni before mentioning the results of various divisional charts and houses. His mention that houses can be counted from special lagnas clearly indicates that he wanted special lagnas to be used instead of lagna for some clear purposes. Some important special lagnas are follows.
- Chandra Lagna (ascendant counted from natal Moon sign - very important lagna)
- Surya Lagna (ascendant counted from natal Sun sign)
- Karak Lagna (significator taken as ascendant for all grahas)
- Varnada Lagna (for social company)
- Shri Lagna (for prosperity and marriage)
- Indu Lagna (for wealth)
- Hora Lagna (for financial prosperity)
- Gati Lagna (for name and fame)
Drishti – the aspect
Aspect is one of the most important phenomena that not only interlinks the planets with each other but also playing a role of bridge between signs. In Jyotisha the word Drishti is tantamount to Aspect, means glance or sight. It is the transfer of influences to another graha or rashi as a result of their situation in relation to each other.
The hierarchy of aspect can be categorized into two types as;
- 1- Aspect based on Planet or Sign’s Nature
- 2- Aspect based on Relative Distance
1- Aspect based on Planet or Sign’s Nature
This is the system of aspect studied in Jyotisha. This holds that certain planet or sign sights another planet or sign depends on its nature. This can also be divided into two kinds, namely;
- Graha Drishti
- Rashi Drishti
Graha Drishti should prefer when analyzing
- Nakshatra Dasha
- Chart with respect to the Moon
- Sahams i.e. Arabic Parts
Rashi Drishti should prefer when analyzing
- Rashi Dasha
- Chart with respect to Special Lagnas (AL GL, HL etc)
- Vargas i.e. Divisional Charts
2- Aspect based on Relative Distance
This is the same method in vogue in Western Astrology. Tajik Varshaphala (Vedic Solar Return Chart) applies this technique to erect 14 different types of aspects also known as varshaphala yogas.
Argala – the intervention
Significations of various houses are interlinked. Support provided by one house to another is called Argala and the obstruction offered to supporting houses is called Virodha argala.
Graha (planets) in 2nd, 4th and 11th house cause argalas on a given house, whereas the planets in 12th, 10th and 3rd cause virodha argalas to 2nd, 4th and 11th respectively.
Benefic generally give shubha argalas, malefic offerpapa argalas. If however a malefic has an argala on house of which it is a significator, such an aragala can be termed as shubha. For example a malefics in 10th house cast papa argala to 9th house as 10th house is second from 9th. This may make the newborn non religious and give bad relations with boss/teacher, provided there is no virodh argala from 8th.
Arudha – the mounted image
The term Arudha Pada is also known as "Pada". Arudha literally means "mount" and refers to the IMAGE of a sign falling on another due to "reflection of the rays emanating from it and being reflected by its lord.
Keeping the reflection in view, the Karaka (Significator) can be taken to be the Moon. Count from a sign to its lord. Then count as many signs from the lord to arrive at the ARUDHA PADA. For example, if the Lagna Lord is in the fifth house, then count five signs from the Lagna lord to arrive at the ninth house. This ninth house becomes the arudha Pada for the Lagna.
Exception: The Arudha Pada cannot be in the same sign or the seventh from it. In case this happens, then choose the tenth house therefrom. For example, if the Lagna Lord is in the 4th house, then the Arudha lagna should be in the 4th from the 4th house i.e. the 7th house. But since this is not allowed, the tenth therefrom should be chosen. The tenth from the 7th house is the 4th house and the 4th house becomes the Arudha Lagna.
Arudha of 1st house is also called PADA LAGNA or ARUDHA LAGNA. Arudha lagna stands for "manifestation of self, in this maya (illusory)
world". In this manner Arudha Pada can be computed for all the houses. They are called Dhana Pada (2nd), Bhratripada (3rd), Matri Pada (4th), Mantrapada (5th), Satrupada (6th), Dara Pada (7th), Roga pada (8th), Bhagyapada (9th), Rajyapada (10th), Labhapada (11th) and Upapada (12th). Jaimini discussed Arudha lagna (AL) and Upapada (UL) extinsively in his classical treatise.
Yoga – the planetary combinations
In Jyotish, Yoga means yoka or combination. Yogas are certain planetary combinations. Jyotish classics explaines hundred of thousands of yogas. Chandra (lunar combinations for general luck), Dhana (wealth related) and Raja (power and success related) yogas are often studied. Nearly eight hundred astrological yogas have been mentioned in ancient and early mediaeval Indian texts.
Shadbala – the sixfold strength
Shadbala means sixfold strength. Although these strengths are combinedly used for finding the effect of planets on the lives of the natives, there is more use of the strengths and we get the clue of those uses from their names. These strengths need not be used only predicting the results of the dasa, however, can be used for normal horoscopic interpretation.
Shad Bal consists of the following strengths
- 1. Sthan Bal (Positional strength)
- 2. Dig Bal (Directional strength)
- 3. Kal Bal (Temporalstrength), inclusive of Ayan Bal (Equinoctial strength)
- 4. Chesht Bal (Motional strength)
- 5. Naisargika Bal (Natural strength)
- 6. Drik Bal (Aspectual strength)
These strengths are computed for the seven Grahas from Sun to Saturn. The lunar nodes (Rahu and Ketu) are not considered.
Birth charts
There are three different Jyotish chart representations, for showing the rashi (signs) and bhava (houses) which are apparently equivalent but quite different in function. The following images show the same birth chart in the two main notations - North Indian and South Indian. A third notation is followed in Eastern parts of India.
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In the North Indian notation, the house positions are fixed (1st house top middle, with the rest following in counterclockwise order) and the signs of the zodiac are placed sequentially therein, starting from the Ascendant (rising zodiac sign) placed in the 1st house, and indicated by numerals in the chart (1 for Aries, 2 for Taurus, and so on).
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Conversely, in the South Indian notation, the signs of the zodiac have fixed positions (Aries always occupies the 2nd box from the left in the top row, with the rest following in clockwise order), and the first house is marked "As" (for ascendant) with the rest following in clockwise order.
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The charts contain twelve sections, houses or bhavas, each of which is related to a rashi in an equal house system when rough and hurried computations are needed, but when precision is needed bhavas are made according to Bhavachalita in which houses are unequal due to elliptical nature of apparent orbit of the Sun.
Panchangam (almanac)
A panchangam (Sanskrit ) is a Hindu astrological almanac (or calendar), which follows traditional Indian cosmology, and presents important astronomical data in tabulated form. It forecasts celestial phenomena, such as solar eclipses, and weather (rain, dryspells), as well as more mundane occurrences. A typical Panchanga has tabulations of positions of the Sun, Moon, and other planets for every day of the year at a fixed place (longitude, latitude) and time of day (in 24-hour format IST). Remaining data can be calculated using the relative difference from this fixed place and time. Panchangas may contain information for more than one year, such as the Vishvavijaya Panchanga which is for 100 years.
The theories in the Surya Siddhanta and Grahalaghava formed the basis for the plethora of Panchangas in the past in different regions of the country - a culturally complex system. Thus, the Government of India has prepared the National Panchanga or the Indian national calendar in 1957 (was proposed by Saha and Lahiri in 1952), which is used in predictive Astrology. The Lahiri Ephemeris published annually is the most widely used English almanac in Jyotisha apart from the many Panchangas published in local languages, which are mostly based on the National Panchanga.
In modern India
David Pingree notes that astrology and traditional medicine are the two traditional sciences that have survived best in modern India, although both have been much transformed by their western counterparts.
There are a great number of contemporary publications, reflecting the persisting importance of astrology in Hindu culture, and the corresponding economical attractivity of the market in India.
Notable modern authors include Sri Yukteswar Giri (1855-1936), Bangalore Venkata Raman (1912-1988), Bejan Daruwalla (b. 1931), V. K. Choudhry (b. 1951), Sanjay Rath (b. 1963) & (b. 1975).
Innovations
New approaches developed by Hindu astrologers in the modern epoch include the following:
- New Techniques of Predictions by the late Mr. H.R.S. Iyer. In the 1960s, H.R. Seshadri Iyer, introduced a system including the yoga point, which became popular in the West.
- Systems' Approach for Interpreting Horoscopes by Mr. V.K. Choudhry. In the early 1990s, Indian Vedic Astrologer and Author, V.K. Choudhry introduced the Systems' Approach for Interpreting Horoscopes, a simplified system of Jyotish (predictive astrology). The system, also known as "SA", helps those who are trying to learn Jyotisha.
- Krishnamurti Paddhati by the late Mr. K. S. Krishnamurti. The system developed by Shri Krishnamurti is mainly based on the analysis of the stars (nakshatras), by sub-dividing the stars in the ratio of the dasha of the concerned planets. The system is also known as "KP" and "sub theory".
Controversy
In the early 2000s, under the Bharatiya Janata Party led government, astrology became a topic of political contention between the religious right and academic establishment, comparable to the "Creation science" debate in US education.
The University Grants Commission and the Ministry of Human Resource Development of the Government decided to introduce "Jyotir Vigyan" (i.e. ) or "Vedic astrology" as a discipline of study in Indian universities, backed up by a decision by the Andhra Pradesh High Court, despite widespread protests from the scientific community in India and Indian scientists working abroad. In September of the same year, the Supreme Court of India issued a notice to the Ministry of Human Resource Development in reaction to a petition, stating that the introduction of astrology to university curricula is "a giant leap backwards, undermining whatever scientific credibility the country has achieved so far".
In 2004, the Supreme Court dismissed a further petition, judging that the teaching of astrology does not qualify as promotion of religion.
A number of Indian universities currently offer advanced degrees in Jyotisha, including Benaras Hindu University.
Bibliography
Encyclopedic treatments:
- Kim Plofker, "South Asian mathematics; The role of astronomy and astrology", Encyclopedia Britannica (online edition, 2008)
- David Pingree and Robert Gilbert, "Astrology; Astrology In India; Astrology in modern times", Encyclopedia Britannica (online edition, 2008)
- "Hindu Chronology", Encyclopædia Britannica Eleventh Edition (1911)
Academic literature
- David Pingree, "Astronomy and Astrology in India and Iran", Isis - Journal of The History of Science Society (1963), 229-246.
- David Pingree, in J. Gonda (ed.) A History of Indian Literature, Vol VI, Fasc 4, Otto Harrassowitz, Wiesbaden (1981).
- Ebenezer Burgess, "On the Origin of the Lunar Division of the Zodiac represented in the Nakshatra System of the Hindus", Journal of the American Oriental Society (1866).
- William D. Whitney, "On the Views of Biot and Weber Respecting the Relations of the Hindu and Chinese Systems of Asterisms"", Journal of the American Oriental Society (1866).
- Satish Chandra, "Religion and State in India and Search for Rationality", Social Scientist (2002).
Popular introductions
- James Braha, Ancient Hindu Astrology for the Modern Western Astrologer, 1986, Hermetican Press, N. Miami, FL, USA.
- V.K. Choudhry, Systems´ Approach for Interpreting Horoscopes, Fourth Revised Edition, 2006, Sagar Publications, New Delhi, India, ISBN 81-7082-017-0 .
- Richard Houck, Hindu Astrology Lessons, 1997, Groundswell Press, Gaithersburg, MD, USA.
- , 27 Celestial Portals, Lotus Press, Twin Lakes, Wisconsin, ISBN 0-940985-84-5 .
- Komilla Sutton,The Essentials of Vedic Astrology, 2000, The Wessex Astrologer Ltd., Bournemouth, England.
- Hart de Fouw and Charles Svoboda,Light on Life: An Introduction to the Astrology of India, Lotus Press, Twin Lakes, Wisconsin, ISBN 0-940985-69-1 .
- David Harness, Nakshatras: The Lunar Mansions of Vedic Astrology, Lotus Press, Twin Lakes, Wisconsin, ISBN 0-914955-83-7 .
- Sanjay Rath, Introduction to Vedic Astrology .
- , Key of Life: Astrology of the Lunar Nodes, Lotus Press, Twin Lakes, Wisconsin, ISBN 0-940985-33-0 .
- C.L. Diwan, Discovery of Astrology,1994, Amar Jyoti Press, Jhansi, UP, India.
- "Hindu Electional Astrology", [A compendium on Vedic system of electional astrology by V K Shridhar] ISBN 81-901413-0-9 .
See also
External links
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