1

Indian Astrology
(A collection of astrological articles)
By Sreenath

A few words

Table of Contents

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

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

Part - 1
1. Base of Astrolgy ..................................................................
2. Outline of Holistic subjects ...................................................
3. Arsha School of Astrology ...................................................
4. Jain School of Astrology ......................................................
5. Yavana School of Astrology .................................................
6. Tantric Astrology and Dattatreya Mahatantra .......................
Part - 2

* Articles about pure astrology

7. Origin of the word Jyotisha .................................................

* Technical articles that involves Mathametics as well

8. Astrology in Epic period .....................................................

Hope this division will help the readers in co-relating these disconnected articles in a helpful way.
These articles cover some unique matrial that you may not find
anywhere else, and so would be useful to every astrologer who want
to master this subject.

9. Mooladharam ....................................................................
10. Moola Trikona .................................................................
11. Sign and Houses are the same ..........................................
12. Divisions such as Trimsamsa .............................................

Most of these articles contains technical terms and astrological

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

13. What is Drishti? ................................................................

Sreenath

16. Aries Lagna ......................................................................

14. A Secret Exposed ............................................................

15. Bhava nasa karo Jeeva? ...................................................
17. Tarus Lagna .....................................................................
18. Vasya Signs ......................................................................
19. How to predict with Navamsa .........................................
20. Sakunas and Nimittas .......................................................

21. Jhaya Jyotish ...................................................................

Part -3
22. True Ayanamsa ................................................................
23. Zero Ayanamsa Year ........................................................
24. Kunda Birth Rectification Method ....................................
25. Birth Rectification by Example .........................................

Part -I
Base of Astrology
Vedic astrology is a subject originated in Vedas. It is a branch of
knowledge, ancient as Vedas. Astrology is composed of 3 Skandhas
(main branches), such as Sidhantha (Astronomy and Maths), Samhitha
(Omens) and Hora (Horoscope-Horary and Muhoortha).
Astrology was also called Kalavidhana Sastha (Ancient advice
about Time and its divisions). To determine the nature of time (pastpresent and future), to find out how the flow of time impacts humans
and other animals and plants, and their life containing pleasures and
pains, is the aim of this branch of knowledge. It is the root purpose of
Astrology.
Time is the cause for everything that is good and bad (pleasure or
pain) in life. Time is the cause of all movements. Even thought is a time
bound (It is also a movement). Even thought cannot break away form
the boundaries caused by time, your past present and experience. To
predict the happenings (incidents) of life, we should study time. But
we cannot see, touch, or hear time, but can know and comprehend it
with our mind and analyze it. This is possible only because we can
observe movements. It is by watching movements that the concept of
time originates in our mind. The movements on Earth (The flying of
birds, fall of withered leaves, the flowering of plants etc), the sunrise
and sunset, the waxing and waning of moon, if you watch in detail
(even the subtleties in cosmic movements) the movements of planets
- every thing shows us the existence of time. Time is the cause of
movements. It is the cause for the movement of Earth, Moon and
Planets. It is the cause for life and death of plants, animals, and humans, it is the cause of all our worldly conditions - birth, marriage,
accident, disease, death, wealth, poverty or what ever you name it.
To know about the life incidents of humans (to predict ones fu-

ture) we should study Time. We cannot study it directly. But there is a

way out - Time is the cause for movements. So if we study the movements of cosmic bodies (Earth, Moon, Planets etc), we can know or
understand or comprehend the rhythm of Time - its ebb and flow. If
we are able to know the rhythm of Time (the flow of time felt by the
human minds), we could predict the life incidents of humans (what he
is, and what he would become - but dont forget of course the prediction is probabilistic). Astrology originates from this basic rationale.
So never think that it is irrational or irrelevant, dont through mud on
the truthfulness and sincerity of Rishis (saints) who created this branch
of study. Try to understand the sincerity they had.
By watching the clock we can determine time. But it is not the
clock that controls time. When the birds cry we know that it is sunrise. Still it is not the birds that cause sunrise. Similarly the study of
planetary movements helps us to predict the past-present-future events
of life. But still it is not the planets that controls human destiny. Neither
the sunlight that is reflected by the planets, nor the attractive force of
planets that has little impact on earth, has much importance. It is a
truth both the wise astrologer and the scientist know. Planets are just
instruments that helps us in understanding the rhythm of time, the instrument that helps us in predicting the human destiny. It is the way
planets are utilized in astrology. Every believer of Vedic astrology
should understand this truth.
Only when you understand this basic rationale of astrology, the
unnecessary arguments and debates will stop. Try to see astrology in
its true theoretical foundation. Why should we argue whether astrology is an art or science? Astrology is nothing but astrology. If somebody asks whether bat is bird or not, what would be the answer? It
will only create an unending array of positive and negative arguments.
If somebody asks whether history is science or not, without my intervention, you know that the result would be the same. Bat is bat, history is history and astrology is nothing but astrology, neither science
nor an art.

The fault is with our view. Why should we try to cast something
into a particular mould, or to limit subjects into some colored boxes?
Man wants to classify everything. But the truth would be always beyond all the classifications. It stays outside all the classification attempts. The fault lies fundamentally with the fragmented human brain
that tries to classify every thing, which ultimately leads to erroneous
knowledge. This fundamental error remains unsolved, and we are
trying to limit subjects in to predefined boxes. It is the second mistake. Will these repeated errors lead us to correct knowledge and
view?
When I have written this much, I felt that the fundamental classification error of fragmented human brain should be clarified further.
Let me explain. We divide time in many ways, such as hour-minutesecond, or as Nadi-Vinadi in Indian system, or as cristian-vikramakali-yuga era or using many other systems that could be used to divide time. Year-month-day divisions, let it be solar-sidereal-lunar, it is
all the same. There are thousands of methods! All these classifications
originated in human mind. But truly time is beyond all these classifications. Is it the hour-minute division or the nadi-vinadi division that is
correct? You know that this question itself is stupid and irrelevant.
Time is continuous.... All these classifications are created by the fragmented human brain to comprehend time. Our view is fragmented. It
is like a fragmented mirror that shows the picture of the complete and
continuous world in a fragmented way. Even though these classifications are necessary for humans to study and comprehend time, the
continuous entity Time does not need or necessitates all these classification. All these classifications are there or not - the time will prevail. Existing always there - beyond... Yes, all the classifications are
wrong. But human brain cannot live without them. That is why it is
said that every branch of study is nothing but attempts to comprehend the incomprehensible and complete world with fragmented classifications.

In a fragmented mirror the reflected world would also be fragmented. It is the fundamental limitation of human brain or mind. That
is why it is said, the eternal truth is realized only in a mindless state.
The Vedic verse that says, where the mind turns back with the unreachable words (etho vacha nivarthanthe aprapya manasa saha) that is truth also points in this direction. Due to all this we cannot but
accept the fundamental error of trying to comprehend the non-fragmented existence (world), with the fragmented mind. Cant we at
least avoid the second error, i.e. trying to limit astrology into some
predefined boxes such as science or art? Cant we avoid such arguments as whether astrology is art or science? Try to comprehend
astrology in its true theoretical foundation. View science as science
and art as art, dont mix-up all. Like humanity is a quality of man
neither limited by class-creed-color-religion-cast etc, astrology cannot be limited within the classifications such as science or art.
When I see the efforts of people to classify astrology into predefined moulds such as science or art, I am just feeling compassionate, because even these classifications are unscientific and non-systematic. A relevant doubt is, how to classify all the subjects under
human study. The thought process of human mind can be broadly
classified into two - 1) Analytical 2) Wholistic. The astrologer refers
to this duality using the words ooha-apoha, mathematicians uses the
words Differentiation -Integration, and others uses the technical term
Analytical approach-Wholistic approach. What ever be the terms used
they point to the fundamental difference in the thinking approach. These
are two different thinking methods. Most of the braches of knowledge we have today is the product of one of these approaches.
Science is the product of analytical approach. We used to say that
science tries to study everything by dividing it into smaller and smaller
parts. Science has its own method (based on analytical approach)
called Scientific method. Data collection, concept formation, analysis, verification are part of it. A theory is the final output. These theo-

ries may later herald as the true mirrors or knowledge (laws), or based
on new data input refined or discarded. Thus science is a continuous
search for truth. Starting from small laws that controls our daily life,
unstopping it searches for a single law that comprehends everything
and describes the whole world. Some theories that are refined further
and further become stronger rationally and experimentally, and heralded as laws, that becomes the foundation of science and promotes
further study. Physics, Chemistry, Botany, Zoology etc are all branches
of science. Maths even though does not follow the scientific method,
has a systematic foundation and is a product of analytical approach.
Fact to generalization is the prime motto of analytical approach.
But wholistic study method is an entirely different one.
The wholistic approach also had given raise to many branches of
knowledge. Let us start from the most common example - i.e. Psychology. Psychology says that all the mental diseases (which may have
even physical symptoms) are caused by unhealthiness of mind. In
other words Psychology finds its foundation in the concept called
Mind. If we knew all about the processes in brain, nervous system,
and the chemical reactions in brain and body this concept of mind will
not be necessary. We feel the Mind because of the combined and
coordinated function of all these. Even though we cannot find Mind
by subdividing the body in to its minutest parts (i.e. by physical analysis) nobody will say that psychology is a useless subject. By using the
classifications such as conscious -subconscious -unconscious, id-egosuperego (or the Indian classical division chitt-budhi-ahankara), we
believe that psychology leads us towards truth. All the branches of
knowledge that originates from wholistic method use one or more
non-provable concepts as its foundation, which are accepted based
on their usefulness. Psychology is no exception to that. The ancient
Indians used the word Sasthra (ancient advice) to indicate such
branches of study. Psychology that speaks about Mind, Ayurveda
that speaks about Tridosha (Vatha, Pitha and Kapha), Homeopathy
and Naturopath that speaks about Vital force, Astrology that speaks

about Planets and Signs (Rasis) all are the product of wholistic approach. In this sense subjects such as Psychology, Ayurveda, Homeopathy, Naturopathy, Astrology etc does not come under the broad
classification called Science. Still we know that nobody will dare to
say that Psychology, Ayurveda etc are useless. In the view of ancient
people sasthras leads us to truth, they helps us to comprehend truth
more clearly, they helps us to know truth that are useful for our existence. Astrology that depends on wholistic approach is no exception
to this. In this study method called wholistic approach, firstly to cover
all our ignorance about the details of something and to help the further
study, some basic concepts are formulated. This hypothetical foundation becomes a springboard for further study. Here also psychology can be taken as a suitable example. When we know 100% about
the processes and behavior of brain and body, when we understands
which chemical reactions leads to each thought and emotion, when
we could clearly state how and where memory is encoded (with its
minutest details), when we attain the ability to control all these using
chemical and physical mechanisms (machine driven or otherwise) we
could discard the concept of mind and psychology. Till then psychology will exist, no matter how ever the scientists express their reaction
to it. Similarly when we understands how the rhythm of time impacts
the living organisms and their life incidents (100% i.e. to its minutest
details) astrology will also be discarded. Till then whatever opposing
arguments originate, this branch of knowledge will prevail.
Even those who accept that Psychology Ayurveda Homeopathy
etc are wholistic methods, tend to reject astrology. Why? They ask How can you say that astrology is based on a fundamental concept
like Mind, Tridosha or Vital force used by other branches of wholistic
approach? Can you consider Sun Moon and Planets as concepts?
Signs (Rasis) such as Aries, Taurus are the divisions of sky - how can
they be concepts? All who sincerely study the ancient Vedic astrology
knows the answers to such questions. I will explain.

Think that we collect the common characteristics or life incidents

of children born, when the sun is in some particular sign. Instead of
considering these characteristics as that of time, they are projected to
sun. Sun is considered the significator of all such characteristics. Later
when the sun in the same sign, if a child is born, we predict that, that
child will have those predefined (pre-collected) characteristics. It is a
sort of give and take policy. The technique of projecting the characteristics those are not of sun to sun, and later taking them back from
sun. Here the sun becomes not the sun that we see with our naked
eyes. Sun becomes a concept. This sun is the god Siva, father, gold,
soul, courage, success, light, king, govt. service, light, forest, peak,
hill... and so many other things. Sun is man, middle-aged, bald, and
the significator of diseases due to heat. All these ideas are formed
thus. Not only the Sun, Moon and the Planets becomes concepts in
this way. What ever is called significators in astrology, they are all
concepts (Hypothetical constructs to mould the truth). Yes, in astrology Planets, Houses and Signs are called significators. Therefore Signs,
Houses and Planets are the basic concepts used in wholistic study
method called astrology. Apart from this some other basic concepts
that are used by Vedic culture such as Panchabootha (Earth-WaterFire-Air-Sky), Triguna (Sathwa-Rajas-Thamas) etc are also well utilized in astrology.
Of the two approaches such as Analytical approach and Wholistic
approach, Astrology and Ayurveda is closer to wholistic approach.
As these two methods (Analytical and Wholistic) are fundamental to
the thought process itself, why should they compete each other? Why
should the branches of study that are part of wholistic approach try
fruitlessly to become part of science (a product of analytical approach)?
Even physics should resort to the use of concepts such as stress,
strain, force, time etc. Ayurveda cannot stand away from the fact that
the use of its methods should cure the patient. The world we see is
composed of both facts and concepts (matter and mind). Because of
all this, the analytical approach that takes facts as the starting point

and the wholistic approach that takes concepts at the starting point
should ultimately meet and help each other to the ultimate fulfillment
of human knowledge. They are like yin and yang, the opposing counter
parts of one and the same thing. As both of them are the foundation of
thought process itself - one defeating the other is impossible.
Dont think that even this classification such as Analytical and
Wholistic is complete. Dont ever think that you can bring all the subjects under the sun into this classification. As I told earlier, all the
classifications are nothing but the creations of human mind. The truth
would remain outside all classifications. In this case also it is true.
(Just think of bringing subjects such as art and history into this classification. You will see what I mean!!) A Vedic astrologer should be
ready to approach astrology with such realizations, because astrology is part of a wholistic approach to study the rhythm of time and
make probabilistic predications.
Hope I have succeeded in conveying the idea that I had.

Outline of holistic subjects

stand and everything beyond it. Brahman (of which space and time is
just a part) is the reality and what we understand though the classifications and theorems is just the reflection. Mind can only reflect truth
and can never comprehend it. The Sun and its reflectionon water
should be entirely different in essence, though seems to be similar.
Understanding this truth is the first step in utilizing the study methods
(scientific or holistic) provided by the mind itself. So in reality we can
not define Brahman (Since every definition has existence only within
mind, and Brahman represents mind and things beyond it). Same is
the case with Prakriti and Purusha. Even though we cannot define the
eternal (Let it be Brahman, Purusha or Prakriti), it can have many
practical definitions. For example in Astrology
Purusha = Kala Purusha (Energy + Time)
Prakriti = Zodiac (3 Dimensional Space including sky and planets)
In Vastu Sastra
Purusha = Vastu Purusha (Built space + Energy)

We can structurally classify the subject matter dealt within any

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

Prakriti = Vastu (3 dimensional space including as land and environment)

1) Philosophy

2) Concepts

The philosophy such as "Sarva vidyam Brahma vidya Pratishtam"

(Allknowledge is based on Brahma vidya the knowledge of the
soul andthe eternal) is at the root of astrology. Everything is a small
printof the eternal. The microcosm and the macrocosm is in
rhythmiccorrelation. We cannot define the eternal Brahman or the
duality ithas with in, popularly known as Prakriti (Matter) and Purusha
(Energy + Time). Brahman represents the space-time continuum and
anythingbeyond it. It also includes everything the mind can under-

(i) Concept of Universe (Zodiac)

Any one can expand/explore this or similar philosophic content in

astrology or in any other holistic subject. The holistic philosophic content is a thread that is common to all holistic subjects.

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

in shape. We can use the ecliptic to represent the circular horizontal
plane in it and the celestial poles represents the other two directions
up and below that sphere. But this spherical representation causes
problems, since it is difficult to project the 8 directions correctly in it,
and it is difficult to draw. Therefore in astrology the spherical circular

shape of the zodiac is represented as a square. Yes, as you know it is

the Rasi chakra (The Zodiac), as popularly known to us, starting from
the first point of Aries and Aswinyadi. (Reasons for fixing this point as
the firstpoint and dividing the ecliptic into 30 deg and 13 deg 20 min
divisions etc is the stuff for another discussion, involving lot of mathematics. Chandrahari has done it in an excellent way)

use in prediction. (b) Rules that tells us about the 7-fold prediction
system and the exceptions related to it. (c) Rules to be followed while
predicting with Dasa and Gochara. Almost the whole of the astrology
is nothing but this rules (which base themselves on the fundamental
concepts) and there application.

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

Purusha (iii) Prakriti-Purusha (iv) Signs (v)Planets (vi) Houses (vii)
Nakshatras (viii) Pancha Bhoota etc

Rituals that is associated with implementation etc. For example-(i)

Rituals (Actions) associated with Prasna such as determination of
Arudha.(ii) Rituals associated with worshiping of the signs, planets
etc.(iii) Remedial rituals associated with etc

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

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

The Rules can be divided into two Laws and Principles. Well
tested, well founded, unchangeable rules with a mathematical precession is termed Laws. And the flexible and simple rules that are used to
describe, modify, expand and apply the Laws can be termed principles. Laws are nothing but, well accepted principles. Let us understand them in the light of astrology.
(i) Laws

5)Rituals

In this short essay I have tried to categorize the content dealt with
in any holistic subject taking astrology as an example. Yes, the categorization of subject matter into- Philosophy, Concepts, Rules, Rituals is important in any holistic subject. This fundamental classification
should be considered, and any subject should be weighed against
this, so as to ascertain whether it is holistic or not. If it is a holistic
subject, then it will fit into this categorization and also will not obey
the path of scientific method
Any comments on this regard are welcome. I also request others
to weigh other subjects such as Yoga, Vastu, Naturopathy, Psychology, Ayurveda etc as per these structural norms.

Divisions Such as Trimsamsa

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

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

Before some days somebody has asked the question Why

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

(ii) Principles

Initially there were 2 systems in astrology for deriving predictions

based on divisions.

Let us understand them with some examples- (a) Rules that explain how the Signs, Houses, Nakshatras and Planets can be made

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

vargas (Dwadesa Rasi varga)

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

was later came to be known as shadvarga, saptha varga etc]
Let us study these 2 systems in detail.
1) Dwadesa Rasi varga

ing Drekkana, Parasara states that Parivrithi treyam thesham meshade kremaso bhaveth

Which mathematically means Drekkana sputa = sputa x 3

Rasau to yo dwadesa bhaga samstha

Swai Swai phalai samkulayanthi rasim

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

Which means - signs have 12 vargas. The characteristics of each

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

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

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

There should be a systematic method for the mixing of the characteristics of signs (Rasis) without which minute analysis is impossible.
Thus came about the Dwadesa rasi varga system. Sphugidhvaja
Hora (An old classic on astrology) states that -

Now what is the systematic method for deriving Rasi vargas?

While describing hora (2 fold division of rasi) Parasara hora
states that Parivrithi dwayam thesham meshade kremaso bhaveth

Which means - the hora division circles the zodiac 2 times, starting
from the sign Aris.

Legnadeenam liptha jgeya swa grihadi varga samgunitha

Ashtadesasatha bhaktha lebdha syadeepsitho varga

Which means - If you multiply the sputa of the Ascendant and the
other planets with the varga number and then divide it with 1800 you
can find out, in which sign the varga sputa will occur. Thus for 4th varga (Chathurdhamsa) = sputa x 4

Putting it mathematically, we get -

5th varga (Panchamamsa) = sputa x 5

Hora = Sputa x 2

6th varga (Shadamsa) = sputa x 6

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

longitude of any degree) by 2 we get the hora sputa. Thus first half of
Aris would have the characteristics of Aris itself, while the second half
will have the characteristics of both Aris and Taurus. For Taurus, the
first half of it will have the characteristics of Taurus and Gemini, and
the second will have the characteristics of Taurus and Cancer. It goes
on like this.
This system is true for all Rasi vargas. For example, while discuss-

7th varga (Sapthamsa) = sputa x 7

8th varga (Ashtamsa) = sputa x 8
9th varga (Navamsa) = sputa x 9
10th varga (Desamsa) = sputa x 10
11th varga (Ekadesamsa) = sputa x 11
12th varga (Dwadesamsa) = sputa x 12
There is only 12 Signs, and as you can intermix only these 12

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Signs the important Rasi vargas are Dwadesa rasi vargas.

But of course you can also mathematically derive other rasi vargas
such as,
Trimsamsa = sputa x 30
Shodasamsa = sputa x 60 etc
If you are deriving the Dwadesa rasi vargas or the higher multiples, the lords of signs and the lords of these divisions are the same.
If you are not sure, see Krishneeyam -

about the load of varga, but also the method for predection while
using such multiples. This statement is especially true for Dwadesa
rasi vargas.
So much about the first system of Divisions. Now let us discuss
the other system of divisions - namely Shadvarga system.
2) Shadvargadhipa system

Rather than giving importance to mixing of the characteristics of

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

kuja bhrigu sasi revayo budha bhrigu bhaumangiro arkkaputhrascha

mando gururithyadhipa raseenamamsakanam cha

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

Dwadesamsa, Trimsamsa.

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

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

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

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

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

counted from Aris and that the lords of vargas are the lords of signs
itself?
But you should also remember that, if a clear method for mathematically asserting the exactness of birth time is not present, there is
no point in using higher rasi vargas. Because if there is an error of 4
minutes in birth time Trimsamsa will change, and if there is an error of
2 minutes Shodasamsa will change. (Remember also the controversy
- What exactly is the birth-time? How to rectify it mathematically if
there is an error of say, more than 10 minutes?)
Understand clearly that while considering the divisions of signs,
Parasara, Kalyanavarma, Krishnacharya, Sphugidhvaja etc all
emphesis the point that, for mixing the charecteristics of signs, the
only method to be followed is Rasi vargas. The genral formula would
be Varga = sputa x multiple
If we follow this system, not only we can get a clear understanding

Kshethradhipa: Lord of the sign

Horadhipa: Lord of the 2-fold division. (For odd sign - for 1st half
it is sun and for the 2nd half it is moon. For even sign - for 1st half it is
moon and for the 2nd half it is sun.)
Drekkanadhipa: Lord of the 3-fold division (For chara sign - lords
of 1-5-9 signs in order. For sthira sign - lords of 5-9-1 signs in order.
For ubhaya sign - lords of 9-1-5 signs in order)
Navamsadhipa: Lord of the 9-fold division (Navamsa lords of
Dwadesa varga)
Dwadesamsadhipa: Lord of 12-fold division. (Dwadesamsa is
counted from the sign of the sputa in which the sputa is posited)
Trimsamsadhipa: Lords of some sets of degrees.(For odd sign - 5

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Deg (Mars), 5 Deg (Saturn), 8 Deg (Jupiter), 7 Deg (Mercury), 5

Deg (Venus). For even sign - 5 Deg (Venus), 7 Deg (Mercury), 8
Deg (Jupiter), 5 Deg (Saturn), 5 Deg (Mars))
This Shadvargadhipa system, which gives importance to the lords
of these divisions, rather than to the signs (Rasis), helps us in asserting
the good/bad effects of the planets. How to predict using this system
is well depicted in texts like Varaha hora.
Why the name Trimsamsa?

Now let us come back to the question why the name Trimsamsa
means 1/30th (i.e. 1 degree) of a sign while lords are counted for
different sets of degrees?
The reason for this might be that the older of the two systems is the
Rasi varga system (especially Dwadesa rasi varga system), and the
names used in it were latter adopted to the Shadvargadhipa system.
[Note the fact that in the Shadvargadhipa system, Horadhipa,
Dwadesamsadhipa and Trimsamsadhipa does not even use the rasi
lords. Even for the other vargas in this system the rasi lords might
have been selected, just for the sake of convenience. For example
see the fact that if you multiply Drekkana sputa with 3 it does not fall
in to the correct rasi, the lord of which you can select as the
Drekkanadhipa. The same is true for Dwadesamsadhipa. Only in the
case of Kshethradhipa and Navamsadhipa, the lords of Rasi varga
and Shadvarga coincide. This system, which uses vargadhipa for prediction, does not even provide a method to derive the lords of higher
varga divisions. It becomes clear that out of the 2 systems, it is the
most unsystematic one. Therefore better go back to the clear
Dwadesa rasi varga system and try to make use of it in the predictions and derivation of higher rasi vargas. I would like to hear what
pvr and rath has to comment on it.]
Another question that comes to mind is that why the meaning 1
Deg is dropped and the meaning (at least) 5 Deg is taken for

Trimsamsa division? The only reason I could point to is that - by the

time Shadvargadhipa system became popular the clear method for
fixing the berth time should have been lost, and to minimize the error
possibility instead of 1 Deg division 5 Deg (at least) divisions are
taken. (So that allowable error in birth time leaps from 4 minutes to
20 minutes).
If there is other possible explanations for the question on Trimsamsa
put forward by the curious learners of astrology, let me know.

Arsha School of Astrology

India is a country with a great tradition. In every branch of knowledge it has its uniqueness. Agama (Tantric) and Nigama (Vedic) knowledge molded the foundation of everything. Before looking into these
foundations, let us have a look at the astrological system that grew up
from these very roots, and became the great river from which almost
all the other streams drew energy. This vast knowledge base is the
Arsha or Sanatana school of astrology of which great saints like
Vasishta and Viswamitra (Kousika) and the others of Saptarshis were
the gurus. It is the purest flow of original astological knowledge, which
I cherish in my mind, and want to learn more about. It is the school of
astrology from which most of current knowledge of astrology draws
its power from. It is the school of astrology which all the other schools
fully accepted but later modified.
Was it from an effort to unite the Agama and Nigama systems of
astrology that this school stemmed? Otherwise why Skanda (kartikeya
/Muruka) of the Tantric system was considered the originator of this
system when the text itself tries to emphasis the importance of Vedic
(Nigama) knowledge as well? In the whole of Vedic literature or in
the epics we can not see the Rasi chakra but only the Nakshatra
chakra. In the whole of Vedic literature we can see only the Tropical
solar and lunar months, but not the Sidereal Solar months like Mesha
(Aries), Vrishabha (Taurus) etc. The Vedic (Nigama) system of as-

12

trology was fully based on Tropical Months and (fixed) Sidereal

Nakshatra system. But the Tantric (Agama) system of astrology was
fully based on (fixed) Sidereal Solar Months and (fixed) Sidereal
Nakshatra system. The Tantrics used the fixed framework of Rasi +
Nakshatra to study the sky. For them the point 120 deg away from
fiducial star Moola (Mahakala, the path of pritr Yana) was very important since it represented the point where the 7 planet conjunction
occurred (Meshadi). Ra-Si chakra was their symbolic Yogic body of
Kalapurusha. The Kalatantra the Tantrics cherished was a result of a
mix of Yogic experience and the Mahakala who himself is the universe - the rhythm of universe becoming one with that of human body.
The Suras (Vedic followers) and Asuras (Tantrics) fought for long!
Over theoretical issues, importance of Yaga and Yoga, Tropical and
Sidereal Calendar systems, importance of Nakshatra and Rasi, No
temples or Temples, Architecture methods that should be followed
and many more. A merge of the two was the only possible outcome
of this struggle, which eventually happened, even after the strong opposition from puritans. As far as astrology is concerned there emerged
a uniting stream of thought, that merged the concepts of both (Agama
and Nigama) and that was Arsha (Sanatana) School of astrology. It
was an adaptation of Tantric knowledge by Vedic followers rather
than the Tantric adopting the Vedic stream. In this struggle many great
Tantric gurus and there concepts were left out to mention some,
Bhrigu, Agastya, Ravana, Nandi, Kaka Bhusunda and the like. But
their knowledge too survived to an extend as we would see later
when we try to have and understanding of Tantric stream of astrology. The true knowledge of astrology held by Vedic (Nigama) and
Tantric (Agama) cultures is still there in mystery and demands a lot of
study to eradicate the darkness surrounding them and the related literary history.
But in this article my effort of not to de-mystify the astrological
knowledge possessed by neither Vedic nor Tantric culture, but to
reveal the efforts and knowledge base of the new stream emerged

that is Arsha (Sanatana) school of astrology. Let us try to have an

idea about the texts and gurus of this school of astrological thought.
Skanda Hora

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

every chapter of this text the words Atharva kile
jyothishmatyamupanishadi ithi is present. This indicates that this text
was considered as an extension of Atharva Veda. Many slokas of this
ancient text is quoted by many. The language of this text itself indicates that it is the oldest of Rishi Horas. It is said that Skanda advised
the knowledge of astrology to Brahma. So it could be considered
that it is a text written by Brahma as per the advice of Skanda Deva.
This text is not available today except many slokas from it. We could
find elaborate description of the Rasis in this text. Apart from this the
subject dealt with are Prediction related to - Significance of SignsHouses-planets, Exaltation-Debilitation etc for planets, placement of
planet in Rasis, placement of planets in Bhavas, conjunction of planets, Drishti and Drishti phala, Different Sign-House-Planet combination related Yogas, Raja Yogas, Introduction to Nabhasa Yogas, Special Yogas like Pravrijya Yogas, Adhana Lagna, Hora-DrekkanaNavamsa etc, Life span determination, Pinda Dasa calculation,
Drekkana Swaroopa, Horoscope of women etc.
That means almost the whole of popular astrology that we find in
use today can be found in this age old text! The whole of astrology
used today is nothing but an extension and interpretation of the concepts and ideas presented by Skanda Hora only!
In Sounaka Hora it is said that after leaning this knowledge of
astrology from Skanda, Brahma taught it to Daksha Prajapati alone
but none else. That means the prime continuation of this tradition (school
of astrology) is through Daksha here after.
Brihat prajapatya

This text is an elaborate explanation and interpretation of the sub-

13

jects dealt within Skanda Hora. As said by Sounaka Hora, Daksha is

the direct disciple of Brahma who learned this knowledge from Skanda.
Brihat prajapatya is a Vyakhya of Skanda Hora rather than an independent presentation of ideas. This text might had been very large
and that is why the prefix Brihat (Big). Leghu Prajapatya:- This is
abbreviated version of Brihat Prajapatya. Both these texts are not
available today except many slokas from them.
Vasishta Hora

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

Skanda Hora and Brihat prajapatya. In Sounaka hora it is said that,
Vasishta hora contained 16000 slokas. Many slokas from this text is
quoted by various authors. Vasishta had authored texts for all the 3
branches of astrology. They are Vasishta Sidhanta, Vasishta Hora and
Vasishta Samhita. Mihria, Kaikulangara (Author of Hridya padha
vyakhya of Brihat jataka - a well known kerala scholer), Balabhadra
etc quotes Vasishta extensively.
Vridha Vasishta: Another Rishi with the name Vridha Vasishta is
also popular. He has authored 2 texts known as Vridha Vasishta
Sidhanta and Vridha Vasishta Samhita. Of them Vridha Vasishta
Sidhanta is available even today.
Kousika Hora

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

text to compete the Vasishta Hora, based on Vasishta Hora erroneously thinking that it was a copy of Skanda Hora. This text contains
36000 slokas says Sounaka. This is the text where the logical and
astronomical inconsistencies evolve first. Vasishta simply applied his
logic to extend the concepts presented in Vasishta Hora, and didnt
know much about astronomy which caused the trouble.
He is even speaking about the predictions that should be given to
Mercury placed in the 4th house from Sun etc, which is an astronomical impossibility. It is said by Sounaka that, Vasishta later learned

astronomy from Maya (the sishya of Surya, the originator of Surya

Sidhanta) and regretted the errors he committed.
Even though this discrepancy is there in this text, this is also a well
reputed ancient astrological classic.
Surya

He is an acharya with astronomical par excellence, who taught

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

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

such as Astronomy, Mathematics, Architecture etc. It is he who
wrote or modified Surya Sidhanta and presented it to the world.
Many texts like Mayamata (Architecture), Maya Hora etc are authored
by this acharya. Both Surya Sidhanta and Mayamata are available
today but not Maya Hora. Chandra Hari is deriving the concept of
True Ayanamsa and the mathematical foundation of Rasi-Nakshatra
division based on this text (Surya Sidhanta) only. If this text was not
available, it would have been an impossibility to judge the true mathematical foundations of Rasi chakra and the astronomical concepts
and methods cherished by the ancient scholars and Rishis. It is erroneously considered by many that Maya is an astronomer of Yavana
Kula and the student of Yavaneswara. But as evident from classics,
Maya is a student of Surya Kula and the student of the great guru
Surya Deva. But still there is a possibility that he may have some

14

connection outside India, judged from the fact that he was called
Yavana by some. He was a follower of Asura (Tantric) tradition and
not Vedic. Remember that he was well known as Asura Silpi (Architect of Asuras) It may be this non-Vedic foundation of the knowledge cherished by Maya that might have caused the trouble, of misjudging him as Yavana by later day scholers.
Atri

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

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

This is a very good and large text, many slokas of which are available even today. The available slokas from this text helps us very
much in rebuilding the literary history of ancient Indian astrology
especially of the Arsha (Sanatana) school of astrology.
This is a text written as advised to Sounaka Rishi by Soma (Mo).
Here one thing we should remember is that in that era no body called
Arsha school or Sanatana school, like Hindu religion was never called
by that name by Hindus. It is we who name this original school of
astrology as Arsha or Sanatana school of astrology.
Sounaka Hora: It is a summarized version of Brihat Sounaka Hora.
Mandavya Hora

Rishi Mandavaya who was a true devotee of Siva wrote this text.
Many slokas of this text is quoted by Mihira and many others. This is
a well reputed text of the original stream.
Chyavana Hora

Chyavana is a well reputed name both in Astrology and Ayurveda.

Chyavana Rishi is the author of Chyavana Hora. Very few slokas

from this text only is available today.
Sukracharya (Brigu)

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

Brigu sutra and Brigu Samhita. Brigu Sutra is a very good text
with deals with Planet-House combination and the related results to
be predicted. Brigu Samhita is not a samhita text at all! It is a book
that deals with natal chart prediction based on the Nadi System of
Astrology. It is also possible that the authors of both these works are
different gurus of Brigu Kula. (judging from the difference in approch
and techniques adopted by both texts)
The language style of Brigu Sutra indicates that it is a very old
text. (Also not that it follows the Sutra system rather than the normal
poetic sloka system, which also indicates that this book is very ancient). Brigu (Sukracharya) is well known as Asura guru (Agama system).
Brihaspati

The authorship of the text Brihaspati Hora is ascribed to Deva

guru Brihaspati. It mentions subjects related to Muhoorta and Marriage compatibility elaborately. Even though mentioned by some the
slokas that are said to be of this text available today seems to of later
origin.
Mention of Brihaspati Sidhanta and Brihaspati Samhita is also
available in some texts. Brihaspati is well known as Deva guru (Nigama
system).
Badarayana Hora (Vyasa)

This Badarayana does not seems to be the author of Mahabharata,

but some later time scholar guru of Vyasa Kula. Many slokas form a
text with the name Badarayana Hora is available. Hridyapadha and
Many other texts quotes Badarayana extensively, which indicates that

15

he too was a reputed scholar though not to the stature of Rishis. Even
the literary quality of his slokas does not have much in comparison
with that of Rishi Horas. It would be good not to confuse this later
time scholar of astrology with the Badarayana Vyasa who wrote
Mahabharata.
Soma Jatakam

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

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

A text written by Suka Rishi. Many other texts like Suka Jatakam
is also popular by his name. It could be possible that these texts are
also of later origin.
Satyacharya Hora

Satyacharya is a well reputed acharya lived before the period of

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

Geevasarma is another acharya who was the contemporary of

Satyacharya or one lived after him. Mihira quotes and mentions
Geevasarma also in his works. He has developed many modifications
and alterations to the original system which makes him stand apart
from the general stream.
Vishnu Gupta (Chanakya)

He is the famous minister of emperor Chandra Gupta Mourya of

Pataleeputra. Vishnu Gupata Hora is a well authentic text and well

reputed by the ancient scholars. But except some slokas, this text is
also not available today.
Varaha Mihira

He is the great acharya who caused the destruction of ancient

Rishi Horas. The reasons are
He created a very good and very small text named Brihat Jataka,
containing 573 slokas, which briefed the contents of Rishi horas. Therefore the people with less memory and scholarship started learning this
text instead of learning the original Rishi Horas, which were very big.
He mixed the teachings of Arsha school with that of Yavana school.
He authored many texts such as Pancha Sidhatika, Brihat Jataka,
Brihat Samhita, Leghu Jataka, Brihat Yogayatra and many more.
Bhattolpala

Bhattolpala (Utpala Bhatta) wrote a very good commentaries for

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

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

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

The astrological system followed in Kerala is an extension of Arsha

or Sanatana school of astrology especially due to the efforts of the
following acharyas.
Krishnacharya:- He wrote a very good text named Krishneeyam.

16

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

sure house of ancient astrological knowledge, I am satisfied. I hope

this effort was not futile.

Vishnu:- He is the son of Madhavacharya, who wrote an elaborate and very good commentary for Krishneeyam with the name
Chatura Sundari in Sanskrit. This commentary became very popular, and is appreciated very much by the Kerala astrologers, and is in
line with the interpretation system of Rishi horas.

Jain School of Astrology

Talakkulattu Govinda Bhattatiri:- He wrote a very good commentary for the first 10 chapters of Varaha Hora (Brihat Jatakam)
with the name Dasasdhyayi in Sanskrit. This commentary became
very popular, and is appreciated very much by the Kerala astrologers, and is in line with the interpretation system of Rishi horas.
Kaikulangara Ramavaryar :- He wrote a very good commentary for Varaha Hora (Brihat Jatakam) with the name Hridyapadha
in Malayalam, quoting hundreds of Rishi hora slokas. In Kerala
Hridyapadha has become another name for Varaha Hora. It is
well appreciated by Kerala astrologers. This text also enabled/ensured the survival of at least some of the Rishi Hora slokas.
I have listed the names of some Rishis and acharyas of Arsha school
of astrology and tried to emphasis why Kerala astrology could be
considered as an extension of this school of astrology.
This list is not at all complete. The lot many scholars who collected
and presented the slokas to us from the texts available to them (but
not available today the lost treasures) from all schools of astrological thought also helped in the survival of this school of astrology at
least to this extend. Collecting and classifying the knowledge imparted
by these different schools of astrology separately and uniting them to
one single stream, identifying the opinion differences clearly are the
need of the moment. I hope such studies and classifying efforts could
be of great help in this regard.
If I am able to depict, even a glimpse of the size of this vast trea-

Rishabha Deva of Vedic period is thought to be first teerthankara

(enlightened guru) and originator of Jain stream of spiritual thought. It
was traditionally believed that there were 24 teerthankaras (enlightened gurus), and the 23rd Parswanadha and the 24th Vadhamana
Mahaveera. In the ancient past the teachings of enlightened masters
like Rishabha Deva were also considered to be part of Veda-Vedanga
teachings itself, but later gradually it became a separate stream. The
Jain stream of spiritual thought form the clear shape of a religion by
the period of Mahaveera, and therefore he is thought to be the originator of Jain religion. We have nothing to do with these enlightened
masters of spirituality, but are more interested in the astrology they
cherished.
Garga

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

In Garga hora it is said that, Garga Rishi got this knowledge from
Brahma. I will quote the sloka for youSwayam swayambhuva srishtam chakshurbhootam dwijanmanam
Vedangam jyotisham brahmaparam yejncha hitavaham
Maya swayambhuvaH praptam triyakala prasadhanam
Devanamuttam sastram trilokya hitakarakam
Mattaschanyanrisheen praptam paramparyena pushkalam
Tistada srishtibir booyo grandhaiH swaiH swirudahritam
(Garga hora)
[(Garga Rishi tells) This system of knowledge is created by lord
Brahma, and became visible to the people who took second birth
with true knowledge. This system of astrology is part of Vedic knowledge, and helps to become enlightened, and is useful in Yaga (for
determination of Yaga timings etc). I got this system of knowledge

17

from lord Brahma. (In other Rishi horas it is told that, Skanda taught
astrology to Brahma, and that the text written by lord Brahma is known
as Skanda Hora) The knowledge of astrology is appreciated even by
devas (heavenly beings) and is useful in all 3 worlds (past- presentfuture). The other Rishis learned this knowledge from me, and thus
the tradition flourished. They have also created astrological texts of
their own]
This essentially means that by the time of Garga many astrological
texts existed, probably closely related to Rishi names. The Rishi kulas
were like universities, were every enlightened new master would be
known by the name of the originator of the kula. It is similar to the
Sankaracharya tradition of today where every new person coming in
charge would be termed Sankaracharya. Similar was the case with all
Rishi kulas like, Garga, Vasishta, Kousika, Atri, Chyevana, Agastya,
Parasara etc. The head guru was like the chancellor of the university,
and his designation was the name of the originator of the Kula. We
should remember this fact while learning the knowledge taught by
Rishi Paramparas. Otherwise we may confuse many individuals who
held the same designation as one and the same person. (For e.g.
Parasara Kula was another such tradition)
Garga wrote books on all the 3 branches of astrology, namely,
Sidhanta, Samhita and Hora. That means the 3 popular texts written
by Rishi Garga are Garga Sidhanta, Garga Hora and Garga Samhita.
Many slokas from Garga hora and Garga Samhita is available but not
anything from Garga Sidhanta. In Hridyapadha, Brihat Samhita etc
we could see many quotes form Garga Hora and Garga Samhita.
There are many more ancient texts that quote from these age old texts
by Garga Rishi. All the texts written by Garga Rishi are in Sanskrit
language. Garga Samhita is said to be available even today in some
manuscript libraries. The language of this text (Garga Samhita) is a
mix of Prakrit and Sanskrit.
Astrology texts not only by Garga, but Gargi and Gargya are also

available. These names either indicate other acharyas of Garga Kula,

or the son of Garaga, and the sons son of Garga. Many texts which
ascribe their authorship to Garga, Gargi and Gargya are available
(e.g. Garga Jataka) but it seems that we can not be sure about the
authenticity of these texts.
Garga Rishi was also known as Jainarshi (Jain Rishi), indicating
that he followed Jain religion. A sloka quoted in the text Bharateeya
Jyotish (by Nemichandra Sastri) supports it.
Vridha Garga

This is another famous scholar of Garga Kula. Two texts are known
by his name Vridha Garga Sidhanta and Vridha Garga Samhita. Of
these Vridha Garga Sidhanta is available even today, but only some
slokas of Vridha Garga Samhita is available. Like all the Rishis of
Garga Kula he was also a reputed Jain Rishi.
Rishiputra

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

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

18

which proves the existence of Rishiputra Samhita. Rishiputra Samhita

is a text written in Sanskrit. Rishiputra is thought to be the originator
of the study of Omens (Nimitta). A text on Nimitta Sastra (Ancient
advice on Omens) in his name is also available. Brihat Samhita quotes
Rishiputra extensively. The ancient and famous Jain sidhantic texts on
astrology Surya Prajchapti and Chandra Prajchapti are also thought
to be the works of this great astrologer. These texts are in Prakrit.
(Prakrit language is considered divine by the followers of Jain religion, since most of the teachings of Mahaveera and other gurus of this
religion is in Prakrit). There is another trend that should be kept in
mind while studying Jain school of astrology. Prakrit was the revered
language of Jain religion and the common mans language at that time.
So the astrologers of Jain school of astrology almost invariably resorted to Prakrit while writing texts. But the side effect of this is that,
almost all the texts written in Prakrit was later considered to be part
of Jain school of astrology, which is a wrong interpretation. (I too can
not escape from this pit fall, while trying to locate the teachers and
texts of Jain school of astrology. Please keep it in mind)

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

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

Jyotish Karnadak

This acharya lived after the period of Brahmagupta, the famous

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

This is an ancient text of Jain school of astrology. We dont know

who wrote this book. It is in Prakrit. In this text, we encounter slokas
which considers Nakshatras like Swati and Aswini as lagna of equinox. Does it give any indication about the period of this text? Learned
ones can think about it. This ancient Jain astrological texts mentions
Rishiputra as guru, and thus it is part of the Jain school of astrology.
Anga vidya

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

Mahaveeracharya

19

why the name Aya Jchana Tilak (the texts which tells about the use
of Aya in prediction)..
Other Jain astrologers

Durga dev who wrote astrological texts like Ardha Kand and Rishta
Samuchaya, Mallishena who wrote Aya sadbhava, Ballala sena who
wrote the Samhita text called Adbhuta sagar etc are the followers
of Jain school of astrology. Actually this list is very long and you can
have a list of it from the text Bharateeya Joytish by Nemichandra
Sastri. The text Adbhuta Sagar demands special mention, because
this text is a collection of slokas by great ancient acharyas such as,
Garga, Vridha Garga, Mihira, Parasara, Devala, Vasanta raja,
Kasyapa, Yevaneswara, Mayoora chitra, Rishiputra, Brahma gupta,
Maha balabhadra, Poulisa, Surya (Surya sidhanta), Vishnu Chandra
and the like. It contains more than 4000 slokas. Existence of texts
like this also means that the whole astrological knowledge taught by
the Rishis is not yet totally lost, and if someone is willing to selectively
collect Rishi slokas from such texts, and present it before all in a
systematic manner, the original stream of ancient Indian astrology can
be restored. One thing I should mention here is that, there were many
astrologers who followed the Jain religion. But it may not be necessary that all of them were the followers of Jain school of astrology.
This truth also should be kept in mind while trying to study the astrological system of thought taught by the Jain school of astrology. The
ancient language Prakrit is a vast store house of ancient astrological
knowledge and ancient Rishi hora slokas. It is another treasure house
where too we should concentrate our search upon.
Ref: 1) Bharateeya Jyotish by Nemichandra Sastri
2) Bharateeya Jyotisha Sastretihas by Acharya Lokamani Dahal
This article is very long by now itself and therefore I conclude.
Hope this might have stirred your interest in Jain school of astrology,
and would provide clues and guidance for further study.

Yavana School of Astrology

There is a controversy about the meaning of the word Yavana.
Modern historians almost always erroneously take Yavana to mean
Greek. Of course Greeks where called Yavana by Indians for a
long time, and so it is not completely wrong to take Yavana to mean
Greek if one is talking about the a limited historic period, i.e. Period
after the invasion of Alexander. But when we look at the literature, we
see that the word Yavana is used to indicate Pharsi or Persian in several instances. The popular definition of this word, supported by classics is that, any person who is not a native of India and does follow
our custom and tradition is called Yavana. So the point to be kept in
mind is that The Yavana has some link outside India
Their tradition and system is slightly different than ours.
The heir (sons and daughters) and successors of a Yavana
(Guru-sishya paramapara) would be termed Yavana.
The 3rd point is often ignored by even the learned. It essentially
means that at times even people who were and born and lived in
India, and even followed the Indian custom and tradition where termed
Yavana only because, they were the descendents of Yavana. Before
the arrival of Greeks it was Persian peoples who were known by the
word Yavana, and even before that? Yes, at that time it could mean
even people from Afghanistan, China, or Egypt, i.e. any where
outside India or their descendants or followers (students).
Yavaneswara

Someone in ancient past brought some new knowledge of astrology to India. It was even before the period of Parasara (1400 BC),
and this great scholar gets mentioned by Parasara, Narada, Kasyapa
and many more. He must have been an astonishing store house of
knowledge, and well versed in Sanskrit, even the Rishis considered
him as an Rishi.

20

His great knowledge, made Rishi Garga speak outMlescha hi yavanasteshu samyak sastramidam stitam
Rishivattepi pujyante kim puna daiva vad dwija
Meaning, even though a person outside from, by native place or
tradition followed, the knowledge of astrology is well settled and find
comfort in Yavana (Yavana Kula). Because of this they are worshiped like Rishis. Then why not if a person who took second birth by
devoting himself to knowledge and is learning astrology?
We should remember that Garga was the head guru (like chancellor of a university) of the Garga kula. Many great learning centers like
Vasishta Kula, Kousika kula, Atri Kula, Mareechi Kula, Angira Kula,
Bhrigu Kula, Chyvana Kula, Vyasa Kula etc existed at that period
and the knowledge preserved was so vast. Garga know about this
all, and was part of this great tradition. Even then he felt astonished by
the astrological knowledge preserved and propagated by another such
learning center Yavana Kula. This is wonderful! We could see that
later acharyas started mentioning the name of Yavanewara, including
him in the list of 18 great gurus of astrology. Narada, Kasyapa, Parasara
no body failed to mention his name! How great an influence he and
his school of thought would have been to Indian astrology?!!

the opinions by him. Yavanswara says that he got this knowledge of

astrology from Brahma (Prajapati), which indicates that he was a follower of Indian tradition itself, but with somewhat slight difference.
Some problems surfacing

If even Garga felt astonished by this knowledge stream how Mihira

can not? But due to these mutual appreciation (between Arsha and
Yavana schools of astrology) and scholarly interaction many problems surfaced. They are
Ancient Indian Rishi Kulas appreciated the knowledge of Yavana
school, but never mixed it with there own system.
Even Garga was not an exception to this even though he himself
was somewhat outside the Arsha or Sanatana stream due to the fact
that he was a follower of Jain philosophy (originated by Rishabha
Deva). But we should also remember that at that time Jain hadnt
become a separate religion, but was part of the Vedic stream.

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

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

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

knowledge as well, modified it applying logic, and taught them as well
in his guru kula. This is evident from the example of Nabhasa yogas.
Nabhasa Yogas are just mentioned in Arha (Sanatana) Rishi horas
like Skanda hora, Brihal prajaptyam etc, but Yavaneswara took this
concept and made the number of named Nabhasa Yogas 1800 by
applying permutation combination!!!!! The concept of Nabhasa yogas
were not totally in line with the foundations of ancient Indian astrology, that is why the Indian Rishis didnt gave much importance to
them. Yavanewara never bothered about it, took this concept, and
applied maths to it! The result was 1800 Nabhasa yogas, out of which
hundreds of them were astronomical impossibilities!! Here we see
the type of interaction and the reason for respect or disrespect.

Yavanewara Hora is the text known by his name. His successors

(sishya parampara) like Sphujidwaja, Meena raja amply quotes from
this text. Later day scholars like Mihira too quotes him and mentions

In the Arsha system of Parasara started mixing the concepts of

Yavana, and many of his new concepts as well. Due to this he was
also not considered as a true follower of Arsha stream, and was even

21

called Yavana at times, even though he was not Yavana. What ever
that be, Parasara is also honored among the 18 great gurus of Astrology. We should remember that, Yavana, Romaka, Poulisa, Lomasa
& Parasara schools may not be part of the true (Arsha/Sanatana)
stream of astrology. But there was a lot of give and take, and they
where also honored among the 18 like the Rishis of Arsha stream
Brahma, Vasishta, Kousika, Atri, Manu, Mareechi, Angira, Vyasa,
Sounaka, Kasyapa, Chyevava, Garga, Brihaspati etc. We should remember the other reputed scholars like Bhrigu (Sukra), Agastya,
Suka, Soma, Skanda, Daksha, Surya etc as well. May be this classification itself is not that correct, since every Rishi Kula may have their
uniqueness in the system of astrology taught and followed. [We
shouldnt forget the fact that different teachers teach even the same
subject differently, and therefore slight differences are always a possibility]
Unlike the ancient Rishis, Mihira also started mixing Arsha School
of astrology with thoughts and ideas borrowed from Yavana School,
even though he never introduced hundreds of new ideas like Parasara.
Even though Mihira was a great teacher this has became a big cause
for confusion in later years. Parasara was a Rishi, Mihira a scholar
and there is no comparison, but both of them borrowed ideas from
Yavana school and thus the original school and system fell back to the
back side of memory, and logic and foundations an almost lost memory.
This is the brief history of astrology. A problem originated due to
the presence of Yavana school of astrology, but for sure not caused
by it, as much as the later great scholars like Parasara and Mihira. If
Parasara and Mihira the great teachers of Indian astrology deserve
better blame, then how can we blame Yavana school of astrology and
the great Yavaneswara who peaks high among many?! This school of
astrology was successful in preserving its teachings and books while
the Arsha school failed to do so!! Shouldnt we appreciate them, and
learn from them? They adopted even the Arsha (astrological) ideas as
well and still preserves many and now without their minor help we

can not go back and retrieve our originals!!! Apart from this what a
great system it in itself is!! [This essay is becoming too long and so I
would just brief about the other gurus of this stream and conclude]
Sphujidhwaja
He was an Indian king who was well versed in Sanskrit, Vedic
philosophy and astrology. But he was a follower of Yavana school of
astrology and considers Yavaneswara as guru. A great text with the
name Sphujidhwaja Hora is available and it is very good in understanding the contributions of Yavana school.
Meenaraja

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

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

Many are confused about whether to call Maya Yavana or not.

He is not the student of Yavaneswara but Surya. As we know
Surya Kula was another great teaching center for astrology. Maya
modified/wrote Surya Sidhanta, which later became the backbone
of Arsha school of astrology. So even if Maya is Yavana, he is Yavana
of a different mould and is not part of the Yavana school of astrology
which started from Yavaneswara. He was a great architect as well.
Surya Sidhanta, Maya Hora, Maya Matam(Vastu) etc are some of
the texts by him. He was true acharya with mathematical par excellence, and may be only Aryabhata I of later years have any comparison to him. Maya is not part of this school of astrology taught by
Yavaneswara.
Manindha

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

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

22

Srutakeerti

Srutakeerti was a hindu king, but he followed Yavana stream of

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

There might have been many other gurus in this school of thought
but the names of many are not popular may be due to the all covering
presence of Sphujidhwaja and Meenaraja. Later people started calling Sphujidhwaja by the name Yavanaand Meenaraja by the name
Vridha Yavana. Only a few scholars were good enough to come out
of this shade. One of them is Haraji.
Haraji

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

Brahmin born of Sandilya gotra. But he too followed the Yavana
system of astrology. Therefore Manasagari Jataka padhati should be
considered as one of the last text in Yavana school of astrology.
The Yavana school of astrology is one of the well reputed and
respects schools of ancient Indian astrology, like the Arsha school &
Jain school of ancient Indian astrology. The now extinct prediction
schemes of Vedic school and Tantric school also needs mention, from
which everything seems to have originated. (Call them Vedic and NonVedic or Nigama and Agama origin of everything if you want).
In this article I had tried to give a brief idea about the Yavana
school of astrology and its books and masters, as far as I know.
History is not always simple it always hides something far beneath
hiding even the sources for retrieving them. I hope this article may
help you in getting a glimpse of the almost forgotten history of Yavana
school of astrology.

Dettatreya Mahatantra and Tantric

Astrology
The available text on Dattatreya Maha Tantra is a small
textcontaining 15 chapters and 160 slokas. This text is also knownas
"Siromani", meaning "gem in the head'. The text is structured as
adialogue between lord Parameswara (lord Siva) & Dattatreya
Maharshi.Kala Tantra (Astrology) and Kala Mantra (Medicine) are
the 2 subjectsdealt with in. These are 2 knowledge streams the tantrics
(tantricdisciples) learned with attention.Kala Mantra is the branch
of Tantra that deals with the use ofmedicine related to the tantric
worship for the secret purpose ofKilling others, attracting others,
making people enemy to each other,make people leave their native
place, Magic, de-poisoning, re-establishing sexual ability etc. Yes, it
is a secret branch of studyand you will encounter thousands of superstitions and stupidities aswell in such texts, along with gem like
knowledge bits. Kala Tantra (Astrology) is the branch of Tantra that
dealswith the study of time for the purpose of knowing about the
past-present-future, time of death etc. Of these two (Kala Tantra
and KalaMantra), Kala Mantra is the subject dealt with in the available partof Dattatreya Mahatantra - the description of how to use
medicine inworship along with mantras for the purpose of Shadkarma
(Marana,Mohana, Uchadana, Sthambhana, Vidveshana, Akarshana)
etc. But we canalso find some small description about Kala Tantra
(Astrology) aswell, here and there in this text. [Use of medicine in
worship seems to be a superstition. Buthundreds of medicinal plants
are mentioned in such slokas, which Ithink should have served some
secret purpose in the hands of trueguru and sishya of Tantric culture.
Tantra is a secret discipline,and so who could say what would have
been the real purpose and use ofthese medicines mentioned - even
though in the text it is stated thatit is used for the worship like Homa
etc] Since Dattatreya Mahatantra speaks about Kala Mantra and
KalaTantra, we could guess that only one part of this text that

23

dealsmainly with Kala Mantra is available to us and the other part

thatdeals with Kala Tantra might have been lost, in the turbulent flow
oftime. Listen to the request of Maharshi Dattatreya to lord Siva "Approaching lord Siva, the lord of all lords, the divine, the wellwisher
of all worlds, savior of devotees, whose adobe is Kailasa,humbly,
with folded hands, Dattatreya asked: Oh lord, for the benefitof the
devotees please give advice to us about Kala Mantra" In the same
style Dattatreya might have learned Kala Tantra(Astrology) as well
from lord Siva (Maheswara). That is why we couldfind Kala Tantra
(Astrology) as well, here and there in this text. Only because Dattatreya
mentions astrology here and there inthis text, can be conclude like
this? No. It is not the lone reasonfor this conclusion. As mentioned
earlier, "Siromani" (gem in thehead) is another name for this text.
Which branch of study is praisedas "gem in the head" by the saints?
Listen to this sloka in VedangaJyotisha- "Like the crest of peacock, like the gem stone in the headof a cobra, Astrology is at the
head of all Vedanga sastras (like agem)" Yes, the praise "gem in the
head" usually goes to KalaTantra - Astrology, Astronomy and the
related mathematics. Because ofthis even the other name "Siromani"
of Dattatreya Mahatantra,indicates that Kala Tantra (Astrology) is
one of the subject matterof the text. But that part of the text is lost,
and is not availableanymore. There is one more point that proves
this argument. Dattatreyagives a list of chapters that are present in
Dattatreya Mahatantra atthe beginning chapter of the text. Here 18
chapters are mentioned,but only the subjects mentioned in 9 chapters is available in theprinted text. Chapters 1,9,12,13,14,
15,16,17,18 (Total 9 chapters)seems to be missing. This also proves
that the available text ofDattatreya Mahatantra is an incomplete one.
If we agree up to this the question rises, "Is it VedangaAstrology
that Dattatreya wanted to learn from lord Siva?" No! As hewanted
to learn medicine (Kala Mantra) that could be made use forworships
aimed at purpose such as Shadkarma etc, he might haverequested
to teach astrology (Kala Tantra) that could be made use inShadkarma

etc. Listen to his request to lord Siva- "In this word many types of
talismans, manta, tantricworships are present. Many such are described in Agama, Purana, Vedaand Damara, and in many other texts
as well. Please advice theknowledge of Kala Tantra that would help
to utilize all thatknowledge (on Yentra, Mantra etc) 'in the right method'
forfulfilling the intentions" This is what Dattatreya requests.
As
said earlier knowledge about medicine (Kala Mantra) andAstrology
(Kala Tantra) that would be of help is Shadkarma etc is thesubject
matter of Dattatreya Mahatantra. This knowledge liesscattered in
Agama, Purana, Veda, Damara etc. Dattatreya isrequesting lord Siva
to collect all these knowledge and giveadvice/teach him the same 'in
the right/correct method'. Agamas are Siva Tantric texts - old as
Vedas. The word Puranahere indicates 18 Puranas and the Sub
Puranas. The word Veda hereindicates the 4 Vedas and the allied
literature called Brahmana,Aaranyaka, Upanishad etc as well. They
are also known as Nigama. Butfor Tantric devotees the word Nigama
indicates Devi Tantra. So thestatement 'Agamokta' should be taken
as indicative of both SivaTantra (Agama) and Devi Tantra (Nigama)
texts. Another branch ofTantra is Vishnava Tantra. Damaras are also
texts on Devi Tantra.That is, the request of Dattatreya to lord Siva is
to collect andsystematically present and teach him the vast knowledge on KalaTantra and Kala Mantra which is beneficial for the
purpose ofShadkarma etc, clarifying the right method. This sloka
indicates that Tantric astrology was in acorrupted state at the time of
Dattatreya, and even for this greatMaharshi it was very difficult to
separate the right and wrongstatements from the pile. The sloka also
indicates that even in thatremote past Vedas and Puranas borrowed
the knowledge of astrology andmedicine from Tantrics and incorporated it in those texts! We can feel the pain of the Rishi when he
see that this pureancient secret knowledge is becoming lost knowledge for the Sivadevotees. He wants it to be the heritage of Siva
Tantrics. Listen tothese words - "This great knowledge (on astrology and medicine) - whichsaves one who devotes himself to this

24

subject, secret, difficult toget even for davas, first told by lord Siva,
shines like a gem in thehead all secret knowledge branches - should
be taught only to aperson who is the true devotee of the Guru. This
knowledge should notbe imparted to persons who does not believe
in acharyas, traditionand the purity of knowledge. One should teach
this pure knowledge toan individual who is strong willed and is a
devotee of lord Sivaalone" The statement, "Astrology is originated
from lord Siva"(Tavagre kathitahyesha) asks for special attention.
Even in theperiod of Prasnamarga (16th century) this truth was appreciated. Eventoday traditional astrologers read horoscope, or cast
prasna afterbowing to that lord of lords Maheswara (Siva). This is
the reason forthe importance of Dakshinamoorti (lord Siva in the
form of Guru, Godof knowledge) in Astrology. Lord Siva is the ultimate Guru andoriginator of astrologic knowledge as per Tantric tradition. Here I would like to mention a curious fact. If we considerthe
concept about the originator of astrology as per differentschools of
astrology, we will find that - Vedic School - lord Brahma (Tropical/
Sayana) Tantric School - lord Siva (Sidereal/Nirayana) Arsha School
- lord Skanda (Sidereal/Nirayana) Jayne School - lord Brahma (Sidereal/Nirayana)This is curious! This difference in concept about
the originator ofastrology, probably indicates that, these are all different schoolsof thought in astrology, which probably originated and
existed in thesame era. Is it not so? Since the basic concepts (Such
as Rasi andNakshatra) where the same, they might have got intermixed in a laterstage. It is also possible that, all these basic concepts
such asRasi and Nakshatra was originally borrowed from some
othercivilization which existed before all these cultures, such as
theSindhu-Saraswati civilization. Only an in-depth study and
newevidences could prove whether any amount of truth is present in
thisguess or not. In this essay I started by discussing the
astrologicalcontent in the available slokas of Dattatreya Mahatantra
- and so letus go back to that. Most of the slokas after this discuss
howmedicines could be utilized for Shadkarma (Kala Mantra) etc.

LordSiva tells Dattatreya -Now I will speak about Kala Mantra

which is beneficial forthe upliftment of th individual. This secret knowledge (on medicine)which is beneficial even in this kali yuga, I will
teach you, puttingaside the knowledge of astrology"Because -
"(For the benefit with medicine) It is not essential toconsider Tithi,
Nakshatra, Vreta, Day, Pooja, Japa, Homa etc. Eventhe determination of an auspicious muhoorta is not essential. Merelyapplying the
medicine that suits well for the well being of mind andbody serves
the purpose. By the use of it the disease gets cured.(Medicines are
invaluable, and their effect mysterious. Because ofthis I will explain
to you, how to use these medicines in Shadkarmaworships)"
With this advice lord Siva starts to speak about Kala
Mantra(Medicine). Since those slokas are not related to astrology, I
am notdiscussing them here. If anyone is interested bye and read
theprinted text of Dattatreya Mahatantra to know more about that.
But the last chapter of the available printed text (chapter15) deals
with Kala Tantra (Astrology). The determination of the timeof death
is the subject discussed. Siva said:Oh, Maha yogi, Dattatreya
Mahamune, for the benefit of humanbeings I will tell to you about
death time determination. Listen"Dwadesa dala chakrastham
Mrityukalam cha veekshitamChaitradi masa sankhayani likhyante
dwadese daleMeshadi rasaya sthapya suryadi likhyate grahaHJanma
riksha janma rasim veekshante mrityukarakeSurya vedhe manastapam
budha soukhyam pravartateYatrayam teertha jeeve cha chandre stri
sukha sambadaHBhrigu vedhe rajya labhaH mase mase vicharayete
(Dattatreya Mahatantra)"From the Rasichakra with 12 petals, we
can have an idea bout thetime of death. For that first write the numbers of months startingfrom the month of Chaitra in each petal. In
each of the petal placesigns starting from Aries. Now, as per current
planetary positionwrite down the names of Grahas such as Sun, Moon
etc in the Rasichakra. If the Mrityu Karaka Graha (Saturn?) aspects
(Drishti) theLagna (Lagna star?) or Moon sign then it is death time.
If Vedha ispresent, then for sun - sadness, for Mercury - happiness,

25

forJupiter - pilgrimage, for Moon - happiness from sexual acts

withwomen, for Venus - gain of land results. This type of prediction
canbe done every month"
Some interprets that the Sripati's
system of Gochara-Vedha ismentioned here (?!). They also argue
that if Nakshatra Vedha and RasiVedha is present at the same time
then for sure it is time for KalaMrityu (Ultimate/Sure chance of death)
(?!)
But this sloka was a real problem to me and I just
gotconfused. Why? I will explain.(1) Mention of months starting
from Chitra------------------------------------------ Why it is
said that after drawing the Rasi chakra we shouldwrite down the
numbers corresponding to the months starting fromChaitra in each
square of the Rasi chakra? Did he mean to say that - Chaitra =
Mesha (Aries) Visakha = Vrishabha (Taurus) etc ? If so does it
mean that the starting point of Aries should becalculated, taking Chitra
star as a reference? That is, as if thepoint 180 deg away from Chitra
star is the starting point of Aries orthe like?(2) Mrityu Karaka
Graha----------------------- Is Saturn mentioned with the word
Mrityu Karaka? If so, thewordings "Janma riksha janma rasim
veekshante sanaischare", directlymentioning Saturn would have been
enough. Then why the author choseto omit directly mentioning Saturn and instead used the word MritruKaraka (Significator of death)
?
If not only Saturn but also other planets should beconsidered,
then what other house lords and planets we shouldconsider?(3)
Riksha - Nakshatra or sign------------------------------
The word Riksha has got 2 meanings - Nakshatra and sign. Withthe
word Janma Riksha Dattatreya Maharshi is mentioning
LagnaNakshatra, Lagna sign, Moon Nakshatra or Moon sign? If
we think thathere the word Riksha represents both Nakshatra and
Sign, then is itthat we should consider both Nakshatra Vedha and
Rasi Vedha for deathtime determination? How to calculate Nakshatra
Vedha and Rasi Vedhain planetary context?(4) Vedha and the related prediction------------------------------------
Here if
Vedha is present for beneficial planets, then it issaid that results also

would be beneficial!! This is contradictory tothe Vedha concept of

Sripati. As per Tantric astrology how many typesof Vedha is present?
How to calculate Nakshatra Vedha, Rasi Vedha andGraha Vedha in
the planetary context? What are the rules to beobserved while predicting with this type Vedha concept?(5) Transit or Gochara---------------------
This Gochara-Vedha system of prediction
can be used forprediction every month (Mase mase vicharayet) says
Dattatreya. Did hemeant to say that Transit should be considered for
the determinationof death time? If so why he avoided mentioning the
transit predictionfor Mars, Saturn, Rahu and Ketu?(6) Vedha and
Tantric Astrology-------------------------------
Probably
Sripati who lived in 10th century AD, is the personwho introduced
the concept of Vedha in astrology. But here weencounter a similar
concept in Dattatreya Mahatantra as well! Whatshould we observe
from it? Should we think that Dattatreya Tantraoriginated after Sripati
of 10th century AD? Or should we think thatSripati borrowed the
concept of Vedha from Tantric astrologyespecially from Dattatreya
Tantra?
No. I don't have answers to such doubts. If we want
to findanswers to the above or similar questions, an in-depth study
of theastrology mentioned in Tantric texts (Tantric Astrology) is a
must. For simplifying the study of ancient astrology, we canclassify
them into several categories:-(i) Astrology in Sindhu-Saraswati period (Sindhu-SaraswatiAstrology)(ii) Astrology mentioned Vedas
and allied literature (VedicAstrology)(iii) Astrology mentioned Epics (Epic Astrology)(iv) Astrology mentioned in Puranas (Puranic
Astrology)(v) Astrology mentioned in Tantric texts (Tantric Astrology) - Itis the biggest treasure, thousands of unexplored texts (and
a wholesecret tradition) waiting for us![Chandra Hari is specially
interested in Tantric Astrology and theSidhantic astronomy](vi) Astrology of Arsha school which is scattered in variousancient astrological texts. This is a well accepted stream in Indianastrology starting with Skanda Hora, Brihal Prajapatyam, VasishtaHora, Kousika
Hora etc. The acharyas in this school are great Rishislike Skanda,

26

Daksha, Vasishta, Kousika, Sounaka etc, and theauthentic Sidhantic

text 'Surya Sidhanta'. (Arsha Astrology)[I am specially interested in
this stream of thought](vii) Astrology of Jayne school which is scattered in variousancient astrological texts. This is a well accepted
stream in Indianastrology starting with Garga Hora, Surya Prajchapti
etc. Theacharyas in this school are Garga, Rishputra etc. (Jayne
Astrology)[Yes, of course there are other streams of thought as well
likeYavana and Parasara. But books on that them is not yet
lostcompletely, and that is why I am not including them here on the
abovelist]There is not even a single authentic text available that tries
toexplore the depths of any of the categories mentioned above! There
isa vast area available for research! They are requesting tous, "please,
please, come forward and reveal the knowledge wepreserved for
you..." All this ancient knowledge on astrology arestill behind the
dark curtain of half forgotten, unexplored literaryhistory. This vast
knowledge is praying to us, "TamasomaJyotirgamaya...". Yes, there
is a large amount of work pending, andis seeking our immediate
attention. All these knowledge is meditatingthere inside the dark cave
and is ready to shower their secretsbefore the true seekers of knowledge. Those who are truly inquisitivecan start their search from here.
Let us begin our search for thehidden treasures of astrological knowledge. Enjoy! It is child's play-and the vast treasure house waiting for
us, to be explored! Let usbegin search and present the valuables we
find, before the all, forthe benefit of posterity! And Enjoy the fun of
learning!Love,Sreenadh

About the system of Black Magic

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

- Atharva Veda
Let it be the malicious path or the good path, to study mantravada
(A deviant path of Tatra, which aims at fulfillment of intentions) a guru
(teacher) is necessary. Why? Atharvada says that- Death, Water
and Moon are my teachers. Rice, wheat and all other food materials
I am getting due to the compassion of the teacher. Everything and
every event in the world are my teachersAshtanga hridaya (A book
on Ayurveda, which speaks about medicine and healing techniques,
written by saint Charaka) also speaks in the same line- For an intelligent individual, in his every act, the world itself is the teacher. Because of this in worldly matters after understanding the ways methods
and nature of nature and living beings one should follow the same.
These messages may give us the feeling that a separate guru is not
necessary to learn even subjects like Mantravada. Ultimately, Siva,
the god which is present in and with which the whole universe is made
up of, is the first guru and he himself lightens himself in everybody as
consciousness thus says the knowledgeable ones (Quote from Suta
samhita) The ultimate or the only real possible guru is within ourselves
which is nothing but consciousness. The teachers can only show the
way, actual teaching and learning happens from within we ourselves
are the real gurus for ourselves. This being the real situation, we may
feel that the stress on having another individual as guru to teach
Mantravada (or any other similar subject) is something over stated.
But it is not so. Kularnava Tantra tells us that- Siva (or the enlightened consciousness), the ultimate guru is divine. It may not be possible for common people to see or decipher it they always live in
confusion, and darkness encompasses their consciousness always.
Due to this the students of subjects like Tantric worships should take
someone who is truly spiritual (who wish and act for the well being of
the universe and himself, by following his own nature) as guru, and
follow his teachings (till he himself lightens up, and becomes a guru
who could see his own path or true nature i.e. Dharma). [By the
way Dharma, Tao all mean almost the same and could be trans-

27

lated as the path; But even this definition does not clarify full depth
of the word Dharma. An example may clarify further. Burning is the
true dharma of Fire. Or in other words Dharma could also be translated as true nature (of something)] Thus it becomes clear that to
study Mantravada in the right way, a teacher is a must. This stays
true for both Dur-Mantravada (Malicious Mantravada or Black
Magic and Good Mantravada or White Magic). If not we will
end up having an erroneous understanding of this subject as truly
visible from the words Black Magic, which itself can cause confusion regarding the depth and nature of this subject itself.
The Fundamental constituents
Having said that, I think now we have the minimum ground necessary to embark on this subject. But before going into this study, we
should have at least a minimum understanding of the constants and of
this subject i.e. Dur Mantravada. It should be clearly noted that I
am speaking about Dur-Mantravada (Black Magic) which is a deviation happened in the path of Tantra and not about Tantra itself. The
fundamental constituents differ a lot in both. [If you want to know
more about Tantra read the book Bhirava Tantra by Osho] Here I
am speaking about the constituents of the system of Black Magic and
not about Tantra. Tanta means Technique and it is more about
attaining enlightenment by the union of opposites Man and Women,
Siva and Sakti. Dur-Mantravada (Black Magic) is more concerned
with various beliefs, and techniques to fulfill intentions, anchoring on
those beliefs. Black Magic is more or less based on the following
beliefs1)
2)
3)
4)
5)

The belief in the power of secret hymns.

The belief in the principles of similarity and transition
The belief in Ayurveda system of medicine
The belief in astrology
The belief in para-normal and para-psychic powers (of ours
and non-human)

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

traditional beliefs)
7) The belief in ceremonial act or worship techniques used
8) The belief in the theory of Karma (Karma sidhanta): Eg.
What you do, the result of that you are sure to get, in this life
or the other.
9) The belief in re-birth.
10) The belief in multiple gods
11) The belief in the ability of dreams to foretell future
12) The belief in time
a. The knowledge of Time and its nature (Time is the
ultimate counter part of the universe, providing the
extra dimension)
b. Knowledge of the effects of time (Calendar and
Muturta systems)
c. The belief that we can defy time and thus death
(through meditation and breath control)
d. The worship of the destroyer of time (Kalakala
Siva who can cause the death of time itself)
13) The ultimate state (enlightenment)
a. Duality (Siva - Sakti) = Dvaita
b. Single God (There are several systems which
consider Tripura sundari or Akhora as this single god)
= Eka Daiva
c. Unity (The realization that the creator, creation and
the rules are one and the same) = Advaita
Except the last one, all the others are beliefs but the last one is
rather a realization than a belief. If somebody gross from the
preliminaries of Black Magic (ceremonial worships for intension
fulfillment) to considering this as a path for enlightenment, then he is
in the path of Tantra rather than Black Magic.
From the next mail onwards I will try to
elaborate on some of these beliefs. The aim

28

of that effort would be to make us

understand a method to differentiate the
pearls and waste material and literature that
is present in the system of Black Magic.
Once the above steps is covered, we will
look into the classification (Shad Karma =
Marana, Mohana, Uchadana etc) and
functional constituents (Mantramsaka =
Mantra deeksha, Snana, Dyana,
Pranayama etc), and technical constituents
(Mantra recitation, Homa, Use of flowers,
gems and garlands, prasada dana, use of
medicines and chemicals etc)
Only such an elaboration can give us the ground to have a minimum understanding of point one, I mentioned in my previous mail. I
hope this mail, succeeded in providing the outline of the point under
discussion, and the area it covers.
Note: The elaboration and continuation of this mail depends on
your response. If you all are interested in this subject me too is. If you
are not interested then me too not.. ;) This should be a group discussion for the group interest. If the subject does not serve this purpose,
we can drop it and move on to something else. But if it does, we will
continue with the same.

About the Gospel of Eve

I happen to read something about the Gospel of Eve (form
GnosticGospels Yahoo group). The Gospel of Eve is known only
from one or two short quotations from the words of Epiphanius (310/
20 - 402), bishop of Salamis*. He tells us that certain Gnostic sects
used it. As per Epiphanius, these are the words Jesus as collected
by Mary (probably Magdalene). As per this sect, Jesus himself was

the first teacher of the ritualistic practices and techniques they followed. The quotations are as followsI stood upon a high mountain and saw a tall man, and another
of short stature, and heard something like the sound of thunder and
went nearer in order to hear. Then he spoke to me and said: I am thou
and thou art I, and wherever thou art, there am I, and I am sown in all
things; and whence thou wilt, thou gatherest me, but when thou
gatherest me, then gatherest thou thyself. [Epiphanius,
Panarion,26.3.1]
This is beautiful! Jesus standing at the hill, and Mary listening to
his words. It is a conversation between a guru and his disciples. The
guru is reflecting his revelation, and is not speaking to anybody in
particular. See the beauty of these words- I am thou and thou art I,
and wherever thou art, there am I, and I am sown in all things; and
whence thou wilt, thou gatherest me, but when thou gatherest me,
then gatherest thou thyself.
Jesus is just reflecting his revelation - I am god and I am the
creation of god, where ever is the creation of god there I am, I am
present in all things, and when god takes them back, he is collecting
me, but when he is collecting me, he is collecting him himself (because
I am one with god)
Jesus is expressing his consciousness. The experience of the reality where the Creation, Creature, The Action of creation becomes
one, Where the Law, Law giver, and those that are governed by the
law becomes one. All enlightened men speak on similar terms let it
be Krishna, Buddha, Mahaveera, Osho or Jiddu.
The soul (Microcosm) and the Brahma(Macrocosm) are one and
the same. Whether in this subtle spiritual sense or in the materialistic
sense. It cannot be the other way round! The soul is scattered and is
present everywhere it is the feeling of Union one with the universe! They say that the same soul is scattered about in animals,

29

beasts, fish, snakes, humans, trees, and products of nature.

[Epiphanius, Panarion, 26.9.1.]
This is Tantra, This is Veda, This is Upanishad, and This is Zen.
Prenja (Consciousness) and the total experience of consciousness
always being in consciousness - (enlightenment) was the same for
the whole humanity from staring of human evolution to till date. The
experience is the same. But the description, expressing it in words
may differ as per the articulation capabilities of the individuals.
Vistaram Vastu saktita elaboration depends on the capabilities
and knowledge of the individuals.
I loved and was greatly impressed by the above quote, and therefore thought to share it with you all. One more observation of
Epiphanius attracted my attention. He says that details of theology
(which depends on the knowledge of non-experienced people) of
these Gnostic sects varied from one sub-sect to another. As per the
sect that used the Gospel of Eve- In outline the material world was
ruled by an evil archon or intermediate deity. The bodily flesh belonged to this archon, and would not be raised up. The info that
attracted my attention is the word archon which is still used in south
Indian Dravidian languages which means King. It is spelled archon
or arachan and finds its root in the Sanskrit word Rajan (King). This
suddenly makes sense, and helps us in deciphering the observation of
Epiphanius. So the translated meaning of the above words would be
The material world was and is, ruled by an Evil** King or Government. Our body and worldly actions belonged to, controlled by,
ruled by, them. We are forced to obey them. The Government or any
other moralistic law giver (e.g. religious authorities) is the immediate
ruler. But worshipping or obeying such materialistic rules and laws
and the ethics framed by them or the rituals will not help us in spiritual
upliftment. The laws of spiritual upliftment are entirely different and
comes from within. The law of the divine is entirely different and is
beyond the classifications such as good or evil.

[Seek not the law in your scriptures, for the law is life, whereas
the scripture is dead. I tell you truly, Moses received not his laws
from God in writing, but through the living word. The law is living
word of living God to living prophets for living men. In everything that
is life is the law written. You find it in the grass, in the tree, in the river,
in the mountain, in the birds of heaven, in the fishes of the sea; but
seek it chiefly in yourselves. For I tell you truly, all living things are
nearer to God than the scripture which is without life. God so made
life and all living things that they might by the everlasting word teach
the laws of the true God to man. God wrote not the laws in the pages
of books, but in your heart and in your spirit. They are in your breath,
your blood, your bone; in your flesh, your bowels, your eyes, your
ears, and in every little part of your body. They are present in the air,
in the water, in the earth, in the plants, in the sun beams, in the depths
and in the heights. They all speak to you that you may understand the
tongue and the will of the living God. Jesus says in Gospel of
Pease]
Isnt that beautiful? He was a real rebel! [he taught quite otherwise than the priests and scribes - Gospel of Pease] By the way the
study of Gnostic Gospels (Gospels of Philip, Thomas (Brother of
Jesus), Eve, Judas, the Gospel of Pease etc) will reveal that the path
followed by Jesus is more related to the Tantric system followed by
many people in ancient and modern India. Know that in Gospel of
Judas Jesus speaks about the Calendar system related to Yugas (72
Manuwantaras) and the division of Zodiac (12 Signs). The understanding of the mutual correspondence of external Wheel of Time
(Kala-chakra = Zodiac) as reflected in sky (21600 min) and internal
Wheel of Time as reflected in human body (21600 breaths per day) is
arrived at and reveled by the Tantric Yoga path, which stresses on
meditation & Yoga to have the experience of union with the universe
(enlightenment).
Note:

30

* Note that Epiphanius was the bishop of Salamis (A person after

power), who wanted to spread Christianity. Therefore except the
(original looking) quotes he provides, dont believe in any other info
he provides, because the intention of de-grading the worship methods followed by any other sects other than his own, would be there
fore sure. As per his own description, when the people of this sect, in
which man and women were free, and equally participated in the
worship of the divine, invited Epiphanius to participate in their rituals
Epiphanius prayed to God, resisted the women, and freed himself
from the sect. He then reported them to the bishops, who drove eighty
of them from the city. So he was the destroyer of this sect, (into
which Jesus himself belonged) rather than a supporter of it.

from Aris and Houses starts from the Ascendant? Let us go through
some of the available refferences.

** Let it be King, Government, religious authorities; people after

power is without exception, evil.

Varahamihira (6th Century)

The accounts and texts related to Gospel of Eve are from: Wilhelm
Schneemelcher, New Testament Apocrypha, James Clarke & CoWestminster/John Knox Press, Cambridge and Louisville, 1990, and
Philip Amidon, The Panarion of St Epiphanius, Oxford University
Press, 1990.
The accounts and texts related to Gospel of Pease are from: The
Original Hebrew and Aramaic Texts. Translated and edited by
EDMOND BORDEAUX SZEKELY MCMLXXXI. INTERNATIONAL BIOGENIC SOCIETY, 1981.

Part -II
Sign and House are the same
We may think that Sign are House are different, because there are
so many methods - such as one put forward by Sreepathi (10th
century), Krishnamoorthi, 30 Degree equal division etc. Now what
was the opinion of ancient Rishis on this subject? Have they considered
Sign and House differently - except from the fact that Signs starts

Parasara

If you use Jagannatha hora program to calculate houses, you

already know of many methods for calculating houses the first option
is, Each Rasi is a house (Parasari /True Vedic). Which itself shows
that PVR and Rath has done sufficient study on the subject and came
to the conclusion that Parasara considered Each Sign as a House. I
take it as sufficient proof and do not want to discuss the slokas put
forward by Parasara in detail. Let us see what are the opinions of
others.
Varahamihira says that - Rasi kshethra griharksha bhani bhavanam
chaikardha samprethyaye. Which means - the words Rasi, Kshethra,
Griha, Riksha, Bham and Bhavanam are used in the same meaning
through out the text Varahahora. (Note the fact that the words Rasi
and Griha are used in the same meaning). Ok. For that what? I will
explain. In the 15th sloka of the first chapter he states thatHoradayasthanu kudumba sahotdha bandhuputhrari pathni maranani subhaspadaya
ribhakhyamithyupachanyari karma labhaduschithka samgjitha grihani na nithyameke
Which means that - the Houses (Grihani) starting from ascendant
have the names Thanu (Body -Ascendant), Kudumba (Own house 2nd house), Sahotdha (Brothers - 3rd house), Bandhu (Relatives 4th house), Puthra (Son - 5th house), Ari (Enemy - 6th house), Pathni
(Wife - 7th house), Marana (Death - 8th house), Subha (Good things
- 9th house), Aspada (Job - 10th house), Aya (Earnings - 11th house),
Ribha (Expenditure - 12th house).

31

Everybody will accept the fact that houses are mentioned here. I
am attracting your attention to the word, which was used to describe
these houses - it is Griha. In earlier statement Varahamihira has
already said that the words Griha and Rasi and used in the same
name throughout his text. Is it not a convincing evidence for the fact
that Varahamihira considered Sign (Rasi) and house as the same? If
you are not convinced note the next sloka.
Kalya swa vikrama griha prethibha kshethani
chithodha randhra guru mana bhava vyeyani
legnachathurdha nidhane chathurasra samjche
dunam cha sapthama griham desamarkshamajcha
Which means (only the relevant portion) - the houses (Griham)
starting from the ascendant have the names Kalya (Fame - Ascendant),
Swa (Assets - 2nd house), Vikrama (Courage - 3rd house), Griha
(House were you are born - 4th house), Prethibha (Intelligence - 5th
house), Kshethani (Wounds - 6th house), Chithodha (Ego - 7th
house), Randhra (8th house), Guru (Teacher - 9th house), Mana
(Proudness - 10th house), Bhava (Next birth - 11th house), Vyeya
(Expenditure - 12th house).
Here also note the fact that the word Griha is used - which explicitly
means Sign and House at the same time, because the words Sign and
House means the same thing, with the only difference that Signs are
counted from Aris while the Houses are counted from Ascendant.
Therefore it becomes clear that even at the period of 6th century
AD, Signs and Houses are considered the same. It was people like
Sreepathi (10th century) who made all the confusion by interpreting
Sign and House as two different entities, and by providing new
techniques of the calculation of Houses. (And just look - in what a
mess we are!! There are 5 or more methods for calculating house!! In
which we should depend on?! I dont want to go into the detail)

Even after all this happened there were learned scholars who never
let away the correct system - and if you are not convinced read
Krishneeyam and Saravali.
Krishneeyam

Krishneeyam is written by one krishnacharya who probably lived

in the 13th Century AD. A well-known and fascinating commentary
for this classic text is chathura-sundari, written by Vishnu (the son of
madhavacharya who has written madhaveeya).
While commenting on the 9th sloka of Krishneeyam, he says, adha
moorthyadishu dvadesa rasishu dwadesha bhavanaha. Which means,
Starting from the ascendant the twelve signs are also known as twelve
houses. This is so clear and explicit a statement, that no true learner
of astrology can deny the fact that, Vishnu considered Signs and
Houses as the same thing. This also points to the fact that,
Krishnacharya and Madhavacharya also considered Signs and Houses
as the same thing.
Conclusion

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

Krishnacharya, Madhavacharya, Kalyanavarama etc) considered Sign
and House as the same thing, who are we to say that they are different.
Therefore any true learner of Vedic astrology, should accept and follow
the path shown by these acharyas, and consider Sign and House as
the same thing. (Probably Sreepathi had started all this trouble)

Origin of the word Jyotisha

>>
> > Dear Vinitaji,
> > The word Jyotisha does not seems to be appropriate compared to
> the
> > original word that is used to denote astrology - the words used
> > is Kala Tantra and Kala vidhana sastra, , meaning subject
> that

32

> > deals with time or the science of time.

> > Now coming to the word Jyotisha the better word used by our
> > ancestors is JyothiHsastra, which is a combined name for
> Astrology,
> > Astronomy and the related Mathematics. If we divide the word, it
> > would be as follows:
> > JothiHsastra = Jyotis+Sastra (and NOT jyoti+sastra).
> > Jyotis indicates the light emitting bodies, or the light
> > reflecting bodies as seen from earth. Thus is indicates both
stars
> > and planets. Sastra means Ancient advice (Sasyate ithi
> sastra).
> > There fore in essence JyotiHsastra means Ancient advice
about
> > stars and planets or if you want to use the word science then
> > say Science that deals with stars and planets.
> > You said:
> > Jyotisha mean Jyoti + Isha = light of god.
> > That meaning is entirely new to me, and never heard any one
> > mentioning such a meaning. If we consider the word Jotisha and
> if
> > we want to divide it, yes, of course we can say it
is Joti+Isha.
> > But what is that Isha?!! In sanskrit Eesa or Esana is god,
> god
> > Siva, who is the lord of North-West direction. But what
> is Isha?!
> > How can we say that it means God? If you have any reference,
> please
> > provide.
> > If we consider the subject matter of astrology, we will
recognize
> > that it deals with destiny, the rhythm of solar system, and
> movements
> > of planets and mathematical points, though all of which TIME
runs
> as
> > a connecting thread. It is better scientific, when known as
> > the subject that deals with time or the science of time
rather

> > than Ancient advice about stars and planets. The demerit of the
> > second definition is that in predictive astrology we are not at
> all
> > dealing with the stars, but only with Nakshatras (fixed area in
> sky
> > covering an area of 13 deg 20 min). Still, the words Kala Tantra,
> > Kala vidhana sastra, Jyotisastra are better than the
> word Jyothisha
> > I would say.
> > Love,
> > Sreenadh
>>

Dear Vinita ji,

You said:
> Jyotisha mean Jyoti + Isha = light of god.
I disagree - and is providing my thoughts on the word Jyotisha.
The Origin of the word Jotisha
The ancient names for astrology were Kala Tantra (Science of
Time), Kala Vidhana Sastra (Study of classification of time - i.e. Calendar system), Jyotisastra (Study of light emitting or light reflecting
celestial bodies) etc. This branch of knowledge was also known as
Jyotishmati (An intellect/brain enlightened by the thoughts on cosmic
spheres & light sources) from the period of Atharva Veda. Mati
means intelligence and also denotes an individual with intelligence,
brainy person. The first text on astrology, i.e. Skanda Hora (as per
Arsha school) is also known as Jyotishmati. It is said that Jyotishmati
text (Skanda Hora) is the appendix of Atharva Veda (Atharva Khila),
and is an Upanishad. Many slokas from this text is available even
today. Only a person with Jyotishmati (An intellect enlightened by the
thoughts on cosmic spheres & light sources) can predict accurately.
May be the word Jyotish is the natural abbreviation of the ancient
word Jyotishmati, which denotes astrology, astrological texts, and
the astrologer. The exact meaning of the word Jyotish alone would
be light related and does not seems to depict the exact subject mat-

33

ter of astrology.
> Time is always with regard to motions....motions with respect to
> something fixed like the Nakshatras....i remember reading
somewhere
> that if there was no movement with reference to something fixed,
> there would be no time, according to the theory of relativity.
We should better think according to relativity - as per context. ;)
Newtons law of gravitation is wrong as per Einstein and there is no
force called gravitation but only curvature of space. :) But this statement does not keep us away from using Newtons laws of motion
when we consider the planetary movements in solar system. Same is
the case with Fixed areas in sky - Nakshatras.
As you brought relativity, movements etc into picture - I would
just like pose a puzzle. As per Newton, the force or attraction between two bodies is proportional to their mass and the distance between them. You know it right? I am just twisting the contextThe force of attraction one body exerts on another depends on
the mass of the other body and the distance between them! This means
that the first body should KNOW the mass of the other body and
the distance between them before hand!! And gravitation depends on
that! How an inert body can KNOW the existence of the other
body - is it that Newton wants to say that every body has a Mind
within?! :) Now may be you could see, how things could be misinterpreted, when taken out of context, or out of the framework where
they are supposed to be used. In Science they use the word System
to denote the framework with in which each concept is valid. Same is
true for the concepts used in any holistic subject. Yes, I suggest, dive
deep into the subject and understand the importance of the concept
System or Frame work used both in Scientific and Holistic study
methods.

> I came across an interesting link regarding how the 0 point in the
> zodiac would determine the extent to which there is equal division
> of the signs (and the nakshatras?).
> Intuitively, it is difficult to think of how each nakshatra
> could be placed EXACTLY at a distance of 13 deg 20 min from
the
> other, just as it is difficult to imagine that all the
> constellations/signs of the zodiac can be contained EXACTLY
> within 30 degrees.
Signs and Nakshatras are mathematical divisions of the ecliptic,
and in the current developmental stage of astrology has nothing to do
with the imaginary shape of stellar constellations. If you want to know
more about the mathematics and concepts behind the fixing of Zero
point in the zodiac, and also how the signs and Nakshatras got divided, first go to the files section of this group and read the files in the
folder named Chandra Hari and also the articles I wrote about the
works mathematical proofs provided by Chandrahari, which you will
find in the folder named Sreenadh in the files section.
PS: We may find several questions for which none of us have any
answer. But yes, we can enquire, search, ask others, and yes, when
we are genuinely interested some answers will pope up from some
corners when the time is ripe.
Thanks for the good mail which initiates an interesting discussion.
Ohm...Sahanavavatu...Sahanou bhunaktu...
Sahaveeryam Karavavahi.......Tejasweenamadhenamastu...
ma..Vidishavahai......Ohm....Santi..Santi..Santi..

Astrology in Epic period

Re: Astrology in epic period
Dear All,
I felt like re-reading some of the previous messages and continuing that thread, since I encountered a new sloka today.

34

In the ancient text Jyotisha Karandak (probably a text in the Jain

school of astrology), it is said thatLagnam cha dakhinavisute suvi assa uttaram ayane
Lagnam sai visuvesu panchasu vi dakhina ayane
This sloka is in Prakrit. In sanskrit is should beLagnam cha dakshina vishuveshwapi asvam uttara ayane
Lagnam swati vishuveshu panchaswapi dakshina ayane
In this sloka the Nakshatras Aswati and Swati are said to be the
Lagna of the equinox!! This probably means that there was a time
when Nakshatras where considered similar to Rasi!!
Consider it along with the fact that in Epics only Nakshatra chakra
and placement of planets in Nakshatra is mentioned! For sure we
know thatIn Vedic period : Tropical calender + (fixed) Nakshatra chakra
was used
So if Vedic astrology was Tropical, and if Nakshatra chakra was a
gift of Vedic astrology, then is it that Nirayana (Siderial) system based
on Rasis is of Non-Vedic origin? Is it that epics depicts the extension
of Nakshatra chakra system?
Chandra Hari ji says:
> > Whatabout the Weekdays? Epics have no mention of them.
Without
> > weekdays can there be astrology?
As far as I know, it might be Yanjchavalkya Smriti that mentions
week days first. It says SooryaH Somo MaheeputraH Somaputro BrihaspatiH
SukraH sanaischaro rahuH ketuschaite grahaH smrita
Meaning, Su, Mo, Ma, Me, Ju, Ve, Sa, Ra and Ke are the Grahas.

We can see the planets arranged in the order of Weekdays in this

sloka.
Is it that week days originated in the period of Smriti only? Or is it
that the Non-vedic (or Vedic?) concept of Weekdays got a mentioned in smritis only by the period of Yajchavalkya smriti?
By the way, Do you know which is the text that first mentions the
name of Rasis (Signs)? I have a cute info. In Bodhayana sootra it
is said thatMeena Meshayor Mesha Vrishabhayor vasnta
It might be the first mention of signs starting from Aries (Mesha) in
available literature. In Yajchavalkya smriti also the signs are mentioned.
Which of them is oldest? Who knows!! Just sharing some info. :)

A Secret Exposed
In Prasnamarga it is said that if a person with true inquisitiveness
is approaching an astrologer, then the astrologer should tell him about
problem he is facing and should suggest the appropriate solution.
But how? How should we (astrologers) know, what the qurent is
thinking about, if he is presenting the query by himself? In places like
Kerala, usually a person approaches an astrologer and just says : I
want to cast a prasna. !!!! And it becomes the responsibility of the
astrologer to decipher:
1) What the prasna is about?
2) What is the possible solution for the problem faced by the
qurent?
Yes. It is real challenge!! A challenge towards the capability of the
astrologer, and also about the accuracy of horary astrology!! How
the learned astrologers solve this situation? Do you want to know?
Then read on There are 2 slokas (good and authentic) that help the traditional

35

astrologer to predict what the qurent is thinking about or what the

query is about. One of them is from Prasnamarga and the other is
from Varaha Hora. In this mail I will explain the first one - the one
from Prasnamarga. The sloka is like this :
Aprishtatha prishtatho va jinchasyoresya kasyachil
Hora Kendra Trikonebhya Subhasubha Phalam Vadeth
Actually this sloka is not of Prasnamarga, but of Vasishta Hora.
The author of Prasnamarga has just quoted (included) this sloka from
Vasishta Hora as evident from the next sloka - Vasita
vachanadasmath......... Meaning, Since Rishi Vasishta said this and
also me (author of Prasnamarga).....
Yes, since Rishi Vasishta told this secret and author of Prasnamarga
(Edakkad Nambootiri) supported it, the sloka gets double authenticity!! What is the meaning of that sloka? Let me quote it again:
Aprishtatha prishtatho va jinchasyoresya kasyachil
Hora Kendra Trikonebhya Subhasubha Phalam Vadeth
Meaning, If somebody approaches the astrologer with curiosity,
even if he asks or not, the astrologer should give predictions to him,
BASED ON HORA, KENDRA AND TRIKONA. Yes, it seems to
be simple, and it seems that there is no secret hiding behind. NO! It is
not like that! There is lot to explain a SECRET behind, as is known to
all traditional astrologers. What is that?
The advice by Vasishta is that prediction should be based on Hora
Kendra Trikonebhya. What is Hora?
Horeti legnam Bhavanasyachardham (Varaha hora) Meaning, Hora is the name for Lega (Asc) or Half of a sign. For
our above sloka, the meaning Hora=Lagna is the apt one. There for
in essence it means, if there is any planet in the Lagna, then the qurent
is seeking answer to the things indicated by that placement of that
particular planet!
If there is no planet in Lagna, then what to do? Read on the sloka-

Hora -> Kendra->

Yes, if there is no planet in Lagna, then look for the placement of
planets in Kendra. Kendra means 4th 7th and 10th Houses/Signs
from Lagna. Now the question is where to look? In 4th, in 7th or in
10th. The traditional answer to this question is first in 10th. Why?
Because if you look in Laghu parasari, you will see the statement
Pradabala Utharotharam, Meaning for Kendras the strength increases in the order 4th->7th->10th. That means 7th is stronger
Kendra than 4th, and 10th is stronger Kendra than 7th. Indications
the strength order 10>7>4. So look at the 10th house first. If there is
no planet in Lagna, then if there is a planet in 10th house, then the
query is related to that placement! If there is no planet in 10th as well,
then look in 7th to see whether there is any planet in it, if not look in
4th. Now what to do if there is no planet in Lagna as well as 10th, 7th
and 4th? Look what the sloka says? Hora -> Kendra->Trikonebhya
Yes, if there is no planet in Kendra, we have to look for the placement
of planet in Trikona, meaning 5th and 9th. Now, here also where to
look? In 5th or 9th. The statement Prabala Utharotharam applies
here as well. That means 9th is stronger trikona than 5th and so we
have to look for the placement of any planet in 9th first! Now you can
say that, if there is no planet in Lagna and Kendra (10-7-4) then look
for planets in 9th or 5th. If there is a planet in 9th then the prasna is
related to that. If 9th is vacant and if there is a planet in 5th then the
prasna is related to that. If there is no planets in Lagna, Kendra and
Trikona, then what to do? :) Then there is no point in that prasna,
since the person is in an utterly problematic unsolvable situation, and
even the guidance by the astrologer would be of no use to him. :) But
still, there also you can look for the bad placement of Lagna lord first.
I think at least for some the method is clear by now. Somebody can
come forward with examples, to check how much it becomes true in
his own experience.
Of course, the secret is not complete. There exists 1 more method
(as told earlier, from Varaha Hora) that is used for the same purpose

36

(i.e. Locating the underlying problem that caused the qurent to approach the astrologer). The learned astrologers use this method (the
method described earlier), and the one given in Varaha hora together,
and considering the indications supplied by both of them come to a
conclusion. I will explain the other method in another mail. Till then,
let us experiment with this method.
Method -2

In Prasnamarga it is said that if a person with true inquisitiveness

is approaching an astrologer, then the astrologer should tell him about
problem he is facing and should suggest the appropriate solution.
But how? Let us see, how the traditional astrologer are approaching
this question, by making use of a Varaha Hora sloka. Which sloka is
that? I will quote it for you.
Kandaka Kendra Chatushtaya samjcha
Saptama Lagna Chaturdha Khabhanam
Teshu yedheshu hithabhi baladya
Keeta narambu chara pasavascha
Meaning, Kandaka, Kendra, Chatushtaya are respectively names
for 7th,1st and 4th Houses. Of them Reptail signs, Human signs and
Water signs, and quadruped sign are strong in order.
i.e. In 7th House = Reptail Sign is strong.
In 1st House = Human Sign is strong.
In 4th House = Water Sign is strong.
In 10th House = quadruped (four footed animal) sign is strong.
This seems to be simple. What secret is there? How can it help us
in understanding the thought of the qurent? Wait...Wait..I will explain.
Think that the presna Arudha (or Lagna) at the time of query was
Aries. Now look is the 7th house a reptile sign (Sc and Cn)? No. Is
the 1st hose a Human sign? No. Is the 4th House (Cn) a water sign?
Yes! Is the 10th House a quadruped sign? well, yes/no, it is Cp, partially water sign and partially quadruped sign. OK. Thus is means that
the 4th house (the born home/native_place of the qurent where his

mother, father, brothers, sisters and relative are present) is (at the
time of prasna) a a very strong influence and controlling force in that
persons life.
But what is the natural tendency of the Lagna? Lagna (In this case,
Aries) is a quadruped sign, which should naturally gets its strength if
placed in 10th!! That means the natural tendency of the person is to
concentrate and immerse himself in work! He is more interested in
work, and dont like any disturbances in that, but the family is holding
him back!!
Yes, with the fact alone that Aries is the ascent, you are able to
reach this much! Now, whether this influence +ve or negative? Whether
his actual problem is the family (4th house) or the job (10th house)?
To know this look at the chart again to see the placement of 4th lord
and 10th lord, and also see how strong is Lagna/Lagna lord?
1) If 4th lord is badly placed then the bad influence or condition of
the family/relatives is causing the trouble.
2) If the 10th lord is badly placed then the loss of expected success / failures / problems in job is causing the trouble.
3) If the Lagna is strong and lagna lord is well placed (they indicate the qurent himself) then the qurent is able and the problem is just
with the situation. If not the inability (financial or otherwise) of the
qurent is also causing the situation to become worse!
Does it mean that all prasna indicates bad things only? No! It is
not like that. When presna Aruda (or Lagna) is Aries and if there is no
problem with 4th and if there is a well placed planet in 10th then the
query is related to 10th, about a positive subject, such as a promotion
in job or the like! Similarly if there is no problem with 10th and if there
is a well placed planet in 4th (e.g Mo) then he is thinking of constructing a new house or the like for sure!! (i.e. something that the 4th
house and the planet placed in it signify)

37

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

Lagna (at the time of query). Now if Taurus is Lagna/Arudha at the
time of query, then what? Yes you know the answer. ;) The sign that
becomes strong is the 7th house, since it is a retail sign. (Retail signs
are strong in 7th) - So the query could be about marriage or a marital
problem. The that should become strong (or the natural tendency
of the Taurus lagna) is 10th house. (Taurus in a quadruped sign) - so
he should better concentrate on work. Does he do so? or is it causing
the current problem? Locate what the qurent wants to ask about (could
be either good or bad situations) basing your thinking on these lines.
It is easy to locate - combined with the additional clues the planetary
placement gives us!!
I think atleast to some of us the idea is clear by now. The traditional astrologers try to logically locate the prime problem/thought of
the qurent by using both these principles. If both of them leads them
to the same conclusion, then usually they wont allow the qurent to
speak, and tell his problem on his face, and thus catching him in absolute surprise!! Once this happens then it becomes a very easy task for
the astrologer since, after that what ever he says would be accepted
by the qurent by not even without a question! The good astrologers
take it as a positive tool to give good guidance and counseling to the
qurent and direct him in the right path. Bad astrologers - humm....You
know what that do.... Yes, that is why it is said that astrology is a
double edged sward. It can be used to guide the qurent to the right
path, or to make him believe and first and then destroy him/cheat him
totally, by giving wrong guidance! Yes, I agree, all knowledge is similar - good in the hands of good people, and bad in the hands of bad
people.
Ok. That were some side thoughts - back to astrology. Experiment with the above principle.
Lesson to remember : Some slokas that seems simple hides ample
secrets within!! And it demands hard efforts form the part of us to

bring them out.

I would just like to add some more info. About the sloka taken
from Varaha hora. That concept of Human sign becoming strong in
Lagna, Water sign in 4th, Retail sign in 7th and Quadruped sign in
10th is not a new idea introduced by Mihira. The Garga Hora sloka
stating the same is also available. Garga was a famous sage of the
Jaina Parampara, and might have lived in the time of Skanda himself,
since may ideas mentioned by Skanda by others, found its place in
Garga Hora. Skanda is the author of first book on astrology, known
as Skanda hora (many slokas of which is still available). Skanda hora
is also called Jyotishmati Upanishad. Most of the Rishi horas like
Brihat Prajapatya, Vasishta Hora, Kousika Hora, Sounaka Hora etc
are based on Skanda Hora. All these texts are already lost though
many slokas and references about these texts are available in many
medieval astrological classics. Varaha Mihira might have collected
the above mentioned idea, possibly from Garga or Skanda. The Garga
kula provided many texts and gurus (Garga, Gargi, Gargya, Rishiputra
etc), like the Arsha stream (Skanda, Daksha, Vasishta, Viswamitra,
Sounaka etc) that followed the ideas put forward by Skanda.
Yes, it is a mysterious literary history, that needs a lot of study and
data collection. Just supplying some side thoughts. Point to remember:
1) The Hora Kendr Trikona theory finds its authenticity in Vasishta
Hora.
2) The Kandaka Kendra tehory finds its authenticity in Garga
Hora.
Curious! Isnt it?! ;)
Dear Souvik ji, Depend on your clear understanding, since the list
given by various texts may vary slightly. ;) I wont talk much about the
conflicts in texts, but will explain how to depend on your clear understanding of the symbolic shapes ascribed to signs.

38

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

1) Aries : The Sanskrit word is Mesha, meaning Ram (uncastrated
male sheep). As you know it is a four footed animal. so, Aries is a
quadruped sign.
2) Taurus : The Sanskrit word is Vrishabha, meaning Ox. Yes, it
is also a quadruped and thus Taurus a quadruped sign.
3) Gemini : The Sanskrit word is Midhuna, meaning couple (A
Male and A Female standing together). So it is clear that it is a Biped
human sign. (But this sign also represents many beings with 2 legs,
Biped, such as chicken etc as well, since the synonym Jootuma, of
Gemini represents chicken, or many other 2 legged birds that mingle
with humans. Remember it is the same situation with all the other signs
as well. Each sign is significator of many living beings. I am not going
into it, since I want to limit this mail to the subject under discussion)
4) Cancer: The Sanskrit word is Karkata, meaning crab (yes,
thecrab that lives in water). Here a confusion popes up. The Nakshatra
Aslesha represents snake, the Nakshatra Pushyami has got the other
name bee hive. Many saints have told us that we can think about all
the non-poisonous reptiles with cancer sign. So in short it is a reptile
sign. Actually the word used by saints is Sareesripa, any thing that
move with it belly, such as snake, chameleon et. (This sign could represent not only reptiles but also bees, crabs, fish, butterflies etc as
well) To represent such beings only 2 signs are used, Sc and Cn, and
so this is a reptile sign for sure. But as you know the crab lives in
water, and the sign itself represent, a pure water (not salty water)
pond, and therefore it is a water sign as well. So cancer could be a
reptile sign or a watery sign! And so the confusion.
5) Leo : The Sanskrit word is Simha, meaning Lion. Yes, for sure
it is a quadruped sign.
6) Virgo : The Sanskrit word is Kanya, meaning virgin lady. Yes,
it is a Biped (human sign) for sure. It is symbolically depicted that this

lady is traveling in a boat through a river with plant in one hand and
fire in other. So there could arise a confusion that it is a water sign as
well. But there is not much support for this argument, as far as the
main classification is concerned. Yes, the presence of water becomes
important, if you are thinking about the availability of water, with the
use of prasan or the like, otherwise we can discard it, and it is a
human sign for sure.
7) Libra: The Sanskrit word is Tula, meaning balance. The symbolic pictorial representation of the sign is of a man with a balance
(the measuring instrument) in his hands, sitting is a street side market,
selling something. So for sure it is a human sign.
8) Scorpio : The Sanskrit word is Vrischika, meaning Scorpion
itself. The sign has got other names such as Snake, bee hive etc as
well. As stated earlier it is one of the 2 Sareesripa signs, any thing
that move with it belly, so for sure it is a Reptile sign. It represents
anything that is poisonous and deadly.
9) Sagittarius : The Sanskrit name is Dhanu, meaning bow. It is
symbolically represented as a kingly warrior with bows and arrows,
but the portion below hip of that person is horse like! So here also
there is little amount of confusion. It is said that, the 1st half of Sagittarius is quadruped and the remaining half human.
10) Capricorn : The Sanskrit name is Makara, meaning crocodile as well as big fish (like shark). The symbolic representation of the
sign is half crocodile like and the remaining half dear like! So here
also confusion exists. But yes, the first half of Capricorn could be
considered as water sign and the remaining half Quadruped sign.
11) Aquarius : The Sanskrit name is Kumbha meaning pot. The
symbolic representation is, a man with a pot in his hand going in search
of water. So it is for sure a human sign. But the presence of Pot in the
symbolic representation of the sign makes someone think that it is a
water sign as well, which is false, since the pot is empty.

39

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

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

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

Houses 4) Planets
What can they signify? Each of them can represent any thing
present in the world!! Or in other words, each of them represents,
every thing present in the world! Try to classify them yourself.
For example a sign could represent1) Humans (classify them based on relationship/cast/job/gender etc)

2) Plants (classify them based on water/land/creeper/tree etc)

3) Animals (classify them based on carnivores /herbivores/wild etc)
3) Non living things (classify them based on metal/nonmetal/liquid/gas etc)
Yes, you could extend this list. ;)
This same rule for classification of significance for sign applies to
Nakshatras, Houses and Plants as well. But the problem is that, due
to the vastness this list and the subject you can not find proper lists in
classics, but only simple directions. The slokas are just pointers, that
directs you, the way through which you would have to exercise on
your own thinking ability. :) Dont ask me as well, I too dont have a
well classified elaborate list, which makes everything clear and lists
out everything in the world. ;) We are waiting for better lists on all
these from you. ;)
Ohm Sahanavavtu.Sahanou bhunaktuSaha veeryam
karavavahai

Bhava Nasakaro Jeeva?

Dear RK ji and Pandit ji,
==>
The bhaavanashaaya thing do you for one really apply in your
phalaadesha? Tell me.
<==
I would joyously like to quote your line
==>
Lets go about it baby step by baby step.
<==
Because, before I state anything about my own stands, I should
clarify what the classics say, and also there is a prior example of Ju in
7th (bhavanasakara or not ?) as provided by panditji. :)
Brihat Jatakam states

40

Lagnal Putra kalatrabhe subhapati prapteadhavalokite chadradwa

yedi sampadasti hi tayo

and Rishi horas) at work here or something else? Should we consider

and correlate Bhava vridhikaro Sani along with it or not?

One of the meanings of this sloka bit is that, if the 5th and 7th from
Lagna is aspected (Drishti) or conjoined by Ju then children and wife
(vridhi of 5th and 7th house) results. The same can be considered
from Moon sign as well. From this sloka it is evident that Mihira is
against the Karako bhavanasaka concept. Ju is significator of 5th
house and Mihira says that if Ju is in 5th house then for sure children
will result. Also remember that while speaking about the placement of
Ve in 7th Mihira says priya kalahostagethe suratepsu meaning an
increase (vridhi) in sexual urge. My guru says that Ju in 5th or Ve in
7th is like an over voltage bulb. :) I have seen horoscope with Ju in
5th. Usually that native would be very bright with many capabilities
(Ju is significator of intelligence) but in later stages of life (even by half
way through life) they behave almost like lunatics! Their mind become too unstable! Presnamarga give the same combination to judge
lunatics!!! It is really over voltage causing damage to the bulb! :) In
essence every karaka amplifies the results the Bhava can produce
May be, It would be right to say Karako Bhava vridhikara, but
may be at the end if the native can not stand it (due to his inner strength),
the fuse of the bulb burns!! Like Mihira I would like to stand against
the Bhava nasakaro concept at the same time accepting the slokas
like the one given in texts like Prasanmarga in the light of the advice
given by my guru. :)

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

Let us take the example provided by Panditji and try to understand it in the light of the above knowledge and the words of Rishis.
Yap, we are going into the details. :)
Problem:
Ju in 7th in its own house or exaltation should give many
wives or increase in sexual urge.
But is it seen that they are satisfied with only one wife!
Is it that Bhava nasakaro jeeva concept (not supported by Mihira

native.
How can I say that?! Because Pitro gunadhiko jeeve saptame suhrdanvita
rati geeta priyaH khalvadanaH kalahavargitaH
Says Hora Pradeepam. Meaning, If Ju is in 7th he would have
more good talents than his father, many friends, would like sex and
music, love to travel, wont like to quarrel with any. Look at the statement rati geeta priyaH (would like sex and music) in this sloka.
Now let us see what Garga hora says about the placement of Ju in
7th
Gauri suroopam sphuta pankajakshim sitaH subharkshe
subhadrishtiyuktaH
chirayusham Bhagyayutam naram cha kuryad gurur
darpakavasavasi
Meaning, If Ju is in 7th placed in good sign with the benefic aspects then, his wife would be young, beautiful, with beautiful eyes, fair
skin. If Ju is in 7th then he would have longevity, luck, and he would
be handsome like Kamadeva (the god of sex). Look at the statement
darpakavasavasi (handsome with good sex urge like the god of
sex) in this sloka.
From the above due to Dwi tri samvada bhaval (since 2 or 3
arguments indicate the same) I conclude that Ju in 7th cause an increase in sexual urge of the native.
If 7th lord is in its own house then the native would be good
natured and handsome and will have many abilities.
The following two statements substantiate this

41

Saptamage saptamape paramayuH preetivatsalaH purushaH

Nirmala seela sametastejaswee jayate satatam
Says Vridha Yavana. Meaning, If the 7th lord is in 7th house then
the native would have longevity, compaction, good nature, smartness
and brightness.
This applies to Ju in 7th in its own house as well, as said by Kasyapa
Rishi - Ati guna Jurou jaya dunastite Says Kasyapa Hora. Meaning, if Ju is in its own house in 7th then, he would have many capabilities (and would be handsome).
But alas! Even though the native have good sexual urge and
handsome, women wont show much interest in him!
Why?! But before answering that question, let understand who
says so. :)
Look at the following sloka from the text Chamatkara Chintamani

Matistasya bahwee vibhootischa bahwee Rathirvai bhavad

bhaminee nama bahwee gurur garva kridyasya jamitra bhave
saprindadhikoakhanda kandarpa eva
Meaning, if Ju is in 7th he would be intelligent, will live a good
(luxurious) life, but women will not show much interest in him. He
would be handsome (and would have good sex urge) like Kamdeva,
and would be proud of his own abilities and beuty. He will have many
relatives and friends born of his own clan and would be powerful
because of this. Just look at the words Rathirvai bhavad bhaminee
nama bahwee (women will not show much interest in him, and there
fore he wont have much girl friends and much sexual life) and akhanda
kandarpa eva (He would be handsome and would have good sex
urge like the god of sex). Is it not interesting?! This is specially true if
Ju is in its own house in Sg or Pi.
Ok. Now I think it is time to answer the question, why ladies are
not showing much interested in such a personality with good con-

tacts, beauty and sexual urge. Even if the ladies are not showing much
interest in him, if he is ready to execute his power and abilities, it
would be very very easy for him to get or seduce women!
Why he is not doing it? Yap, you guessed it, due to his very own
nature! :) He is guru, he is respectable, then how can he do that?!
Women are not showing interest in him due to the very fact that he is
respectable and serene. Dont you believe me? Let us look at the
predictions given for Ju in Cn (exaltation sign of Ju), Sg (own house
of Ju) and Pi (own house of Ju). If Ju is in Cn, then Vidvan suroopa dehaH prajchaH priya dharma swabhavascha
sumahalbalo yesaswi prabhuta dhanyakara dhanesaH
satya Samadhi sametaH stiratmajo lokasalkritaH khayataH
nripatir jeeve sasibhe visishta karma suhrijjatanurataH
Says Saravali. Meaning, if Ju is in Cn then, the native would be
knowledgeable, intelligent, powerful, famous, with good wealth, will
stand for truth, will be interested in meditation, stable mind, good
children, will do good for the world and would be famous due to that,
will live/behave like a king, will follow good deeds, and will have
many friends and relatives.
Dear women, he is highly respectable, and it is better not to go
near him seeking sex!! Even if he want to play with you, he wont
violate the etiquette!! It seems that he is not going to fall for you (women
really like that), then why fall for him. ;) Probably not! It is better not
to go after him seeking sex, and it seems that he wont come after you
as well, though he may like to enjoy high grade sex with his wife. ;)
If Ju is in Sg then
Acharyo vrata deeksha yejchadeenamsu samstitarthascha
Data suhril swapakshaH priyoparasrutadi rataH
Mandaliko mantri va dhanurdharasthe bhavet sada jeeve
Nana desa nivasee vivikta teerthayatana budhiH
Says Saravali. Meaning, if Ju is in Sg then, the native would be

42

interested in doing Vrata, Yaga, Mantra worship etc. He will advice

to do such thing to others (common people) as well. He will acquire
much wealth, will be kind and companionate, helping relatives and
friends, will be a member of committees or social organizations. He
will visit many countries, many sacred places and sacred buildings
like temples.
Hay man! He is a guru and adviser! It is better to consult him
asking for suggestions. Dear women will you dare to make him fall in
immoral sex with you?! Or will he like to do so? Probably not! It is
better not to go after him seeking sex, and it seems that he wont
come after you as well. ;)
If Ju is in Pi then
Vedartha sastra vetta suhridam poojyassatam cha nripaneta
slakhyassadhano adhrisho hyaheena darpasthirambhaH
rajchassuneeti siksha vyavahara rana prayoga vetta cha
khyataH prasanta cheshata sthirasatwayutascha mnage geeve
Says Saravali. Meaing, if Ju is in Pi then, the native would be very
knowledgeable in the etymology meaning of Vedic texts (he would be
very knowledgeable and interested in grammar and linguistics), respected by friends, a person with leadership quality, perfect (interested in perfection in every field), egotic, will stick to his aim in all his
endeavors, will have good knowledge about law-training- teaching
etc, will have good understanding about the use of weapons, famous,
steady and quit mind, stable, he is not worried about what may come
and keeps the stability of mind both in hardships and happiness.
Dear women, he is too respectable, steady, able and seems dangerous with his contacts and abilities it is better to keep away from
him! With that much interest in ethics do you think he will come after
you, even if there is a huge amount of sex urge in him! Impossible,
better to stay away from him and for sure he is not going to hurt you.
;)

See how the situation turns out to be! Ju is not destroying anything! Ju is not destroying the normal tendencies of the 7th house, but
only enriches it! But when the natural tendencies of Ju takes hold, and
strengthens the inner nature of the individual, then some results like
many wives becomes almost an impossibility. But we should know
that if willing for a person with such a placement of Ju in 7th it is very
easy to get 2 or more wives or many sexual relations. That means the
result is there but it becomes yapya (hidden/suppressed) due to the
very nature of the native. Or due to the very nature Ju in 7th (in exaltation or own house) imparts to the native. It is very clear that the
Karaka bhavanasaya short cut is not at all necessary to explain or
understand the situation. That is all about Ju, Bhava vridhikaro Sani
is another beautiful story. I will tell about it and will explain why it is
irrelevant in the context of ancient classics in another mail.
P.S.1) Dear RK ji, I think my answer is clear by now. I dont use
the Bhava vridhi karo or Bhava nasakaro `thing. It is better to go
the straight but long way, than to take shortcuts that which can not be
applied in a generalized manner. If anyone try to do so, he/she will
end up standing against the classics, in many situations.
2) Dont ask me to explain how and why karako bahava.
Rule does not apply to each and every Bhava. That will make me
type many such long mails, which I dont want to do. Instead taking
the similar path you can explore and understand why it is invalid for
each of the situations pointed out.
3) By the way what is the name of the father of Vaidyanadha suri?
I dont have that info.

How to predict with Navamsa

Navamsa is the 9th Varga. It is 1/9 th of a sign, and that is why
the name Navamsa.
Nava = 9 Amsa = Division. Navamsa = 1 division out of 9 divi-

43

sions.
Navamsa longitude = R x 9
Navamsa prediction is also based on the 7-fold system
[I] Stana (Place)

Saravali says Now I will say the lagna navamsa phala for signs
starting from Aries. With lagna navamsa we should know the color,
shape and lakshana (nature of the native & significance of the amsa).
The same method could be applied to Chandra navamsa and the
navamsa of all other planets This sloka indicates that 1) Color (based on navamsa sign and navamsa lord)
2) Shape (Swaroopa and geography)
3) Nature (character attributes of the native)
4) significance assigned to the navamsa
Are the basic 4 methods used to extract the stana phala. Let us
discuss the Shape (Swaroopa concept in detail). This is one of the
basic rule to be followed in prediction based on navamsa. As said
earlier, to determine the stana phala for each navamsa several methods are used. One of them is assigning Swaroopa. This has 2 variations.
i) Navamsa Swaroopa (assigning imaginary shape to the navamsa)
Saravali says The person born in the first navamsa of Aries will
have a face similar to ram, small nose, short arms, rough sound, half
closed eyes, a slim body without handicaps Saravali assumes/assigns such imaginary shape to the individuals born in all navamsas.
ii) Navamsa Swaroopa based on navamsa number
This is another method of assigning navamsa Swaroopa. Here
imaginary shape is assigned to individuals born in different navamsa
of each rasi based on the navamsa number with in that sign. For ex-

ample, if a person is born in the first navamsa of any sign, then he

would be stingy, not bold enough in taking decisions, sinner, wants
to hurt others says shadvarga phala prakash.
[II] Bhava (House)

The house (from natal lagna) in which the navamsa falls. For example if the amsa of the 2nd lord is in 12th, assets and bank balance
etc can be predicted. Also if we want to speak about expense then in
which items the money would be spend would be indicated by the
sign in which navamsa falls and the lord of it.
[III] Graha (Planet)

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

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

The traditional astrologers use the Asraya rasi phala (prediction

for placement of planets) told for planets in natal chart in navamsa as
well. [No. Dont think of navamsa chart. I am speaking about navamsa
super imposed on natal chart and not about navamsa chart] But there
are 2 other cute methods for place-planet prediction using navamsa.
i) Considering the House lord (House = Sign)
Saravali says Without considering the lordship of houses, we can
not move even a single step forward in prediction. Shadvarga
phalaprekash says If the navamsa of Su is in the house of Su itself
then, he would be wealthy and live a good life. But he would like
quarrelling with others, taking the wrong methods and approaches
and the like. He will have many diseases as well. Similarly prediction

44

for all the other planets are also given.

ii) Navamsaka sign based prediction
Sphujidwaja hora says Navamsaka in Aries sign (any planet
placed in navamsa allotted for Aries sign) indicates, land, gold etc if
Ma is strong. Navamsaka in Tarus sign indicates, quadrupeds, women,
wealthy people etc. For example, in a presena if Su navamsaka is in
Aries, then that sun could indicate gold, if the lagna lord is Su then the
presna itself could be about gold. In which sign that sun is placed is
not important here. See the difference in use of the these words as
wellNavamsa = 1/9th of a sign
Navamsaka = to which sign that 1/9th part is allotted. (in which sign
that 1/9th part falls).
If Su is in Aries 9 deg, then Su in Aries 3rd Navamsa and the
Navamsaka falls in Gemini. So Navamsa is Aries 3rd Navamsa and
Navamsaka is Gemini. These words are at times used almost in a
similar fashion as well. So take those words as having almost same
meaning, but dont get confused. While making Place-Planet predictions with Navamsa, remember that the basic significance o the planets and signs remains the same. The only extra thing being that it is
looked though a new dimension. Mihira also speaks about the Placeplanet based prediction with navamsa. For example, in Viyoni Janma
chapter of Brihat Jataka, he says If the lagnamsaka is strong then
the color of that sign would be the sign of the animal born at that time
Remember that the word lagnamsaka indicates the sign in which
lagnamsa falls. Taking another example from Varaha hora, let us think
of the sloka Ojarkshe purushamsakeshu. Mihira says If Lagna,
Su, Moon, Ju and there amsakas falls in male signs then it would be a
male birth. Here Male/Female variation of sign is considered. So it is
a place-planet prediction. See to the fact that Mihira is speaking about
the Male/Female variation of 8 signs. They are
The sign in which lagna is posited.

The sign in which Su is posited

The sign in which Mo is posited
The sign in which Ju is posited
The sign in which the lagna navamsa falls (Lagna navamsa sign
= Lagnamsaka)
The sign in which the Su navamsa falls (Su navamsa sign =
Suryamsaka)
The sign in which the Mo navamsa falls (Mo navamsa sign =
Chandramsaka)
The sign in which the Ju navamsa falls (Ju navamsa sign =
Gurvamsaka)
I started with Place-Planet prediction given for navamsa and now
the path, seems to turn may be because of some discussions happening in this forum at this time, so I stop here. ;)
By the way there is a whole chapter (Chapter 17) allotted to
navamsa based place-planet prediction, in Varaha hora. Have a look
at it.
[V] Bhava-Graha (House-Planet)

Predictions are given considering the Navamsaka house (starting

from natal lagna) in the horoscope. For example, Mihira says
Koujamsesthe Sourina vyadhi yoni, meaning if the navamsa of Ma
falls in 7th (from natal lagna) then she will have some disease related
to sexual organs. Brihal prajapatyam says
Aste jeevamsake tatra bhargavena nireekshite
Ya jata tam vijaneehi yoni manojchakanwitam
Meaning, if the navamsa of Ju falls in 7th from natal lagna and the
Drishti of Ve falls in 7th then she will have beautiful hip and sexual
organs Spot the fact that, since 7th house and planets are considered it is a House-Planet prediction.
[VI] Stana-Bhava (Place-House)

Since house is always counted from natal lagna this system is not

45

much important in navamsa based prediction. But we can locate some

other cute uses of this. Remember that exaltation, debilitation etc is
also related to place. (Stana) Look at this sloka from Prasnamarga
Daresasya navamsese moodhe neechari bhagake
Papandare papa drishte kalatrantarabhag bhavel
Meaning, if the lord of the sign in which the navamsa of the 7th
lord falls is combusted, debilitated, in enemy sign, between malefics
or aspected (drishti) by malefics then, the native will have more than
one wife. For example, think that Virgo is Lagna and the navamsa
of the 7th lord Ju Leo. Then if Su (lord of leo) is in Libra, he will
have more than one wife. Here Ju = Daresa (7th lord)
2nd navamsa of Pi = Daresasya navamsa (Thus the Ju Navamsaka
is Leo)
Su = Daresasya navamsesa (navamsa lord for Ju)
Notice that, in this sloka, exaltation, debilitation etc (and thus Place)
and 7th house (and thus House) is considered and also that the prediction is based on Navamsa. But such slokas are rare and is mostly
based on things like exaltation-debilitation (Place),
Kendra-trikona (House) etc.
[VII] Stana-Bhava-Graha (Place-House-Planet)
Look at the Varaha Hora sloka Vridho MoorkhaH
Sooryajarkshamsake va Meaning, if the 7th house is Cp or Aq and
if the navamsa of Sa falls in that sign, then she will get an aged person
with not much education as husband. For example, if Lagna is Cn
and the navamsa of Sa falls in Cp then her husband would be an aged
person. Notice that here Cn (Place), 7th house (House) and Sa
(Planet) are considered. Also notice that it is a navamsa based prediction. I think this explanation might have cleared the doubt how
to predict with navamsa at least to a certain extend. Always remember that it is the 7-fold prediction system that is used both in natal
chart and in Vargas (amsas).

The vargas (amsas) only modify the results shown by the natal
chart.
Drishti is not considered in Vargas (amsas).
This message is becoming too long and I have already covered the
7-fold system. So I stop here.
P.S. : Take an example chart and elaborate on the same.

Vasya Signs
As per astrological classics, for:
Aries - Leo and Scorpio
Taurus - Cancer and Libra
Gemini - Virgo
Cancer - Scorpio and Sagittarius
Leo - Libra
Virgo - Gemini and Pisces
Libra - Virgo and Capricorn
Scorpio - Cancer
Sagittarius - Pisces
Capricorn - Aquarius and Aries
Aquarius - Aries
Pisces - Capricorn
are Vasya signs.
What is the logic behind this concept? Let us try to understand.
For Aries, Leo and Scorpio are Vasya Signs. Why?
Leo - the lord of Leo gets exalted in Aries.
Scorpio - Aries and Scorpio are ruled by the same planet.

46

Rule : (1) If any other planet gets exalted in the sign then the sign
ruled by that planet could be a Vasya sign.
Rule : (2) If the lord of 2 signs are the same, the second sign could
be a Vasya sign for the first and vice-versa.
For Taurus, Libra and Cancer are Vasya signs. Why?
Cancer - Rule (1) applies here. Lord of Cancer Moon is exalted
in Taurus. Libra - Rule (1) applies here. Taurus and Libra are
ruled by the same planet Ve.
For Gemini, Virgo is Vasya sign. Why?
Virgo - Rule (2) applies here. Gemini and Virgo are ruled by the
same planet.
For Cancer, Scorpio and Sagittarius are Vasya signs. Why?
Scorpio - Is there any connection? The lord of Cancer gets debilitated in Scorpio!! Both Cancer and Scorpio are signs that represent
reptiles - i.e. Sareesripa signs. The lord of Scorpio gets debilitated in
Cancer. So there is a very strong connection between the two signs.
Rule : (3) The sign in which the lord of the first considered sign gets
debilitated could be a Vasya sign. (Here Mo gets debilitated in Scorpio) Sagittarius - Rule (1) applies here. The lord of Sagittarius gets
exalted in Cancer.
For Leo, Libra is Vasya sign. Why?
Lira - Rule (3) applies here. Lord of Leo Sun gets debilitated in
Leo.
For Virgo, Gemini and Pisces are Vasya Signs. Why?
Gemini - Rule (2) applies. Gemini and Virgo are ruled by the same
planet Me. Pisces - Rule (3) applies. Lord of Virgo Me gets debilitated in Piaces.
For Libra, Virgo and Capricorn are Vasya signs. Why?

Virgo - Rule (3) applies. Lord of Libra gets debilitated in Virgo.

Capricorn - Rule (1) applies. Lord of Capricorn Sa gets exalted in
Libra.
For Scorpio, Cancer is the Vasya sign. Why?
Cancer - Rule (3) applies. Lord of Scorpio Ma gets debilitated in
Cancer.
For Sagittarius, Pisces is Vasya sign. Why?
Pisces - Rule (2) applies. Sagittarius and Pisces are ruled by the
same planet Ju.
For Capricorn, Aquarius and Aries is Vasya sign. Why?
Aquarius - Rule (2) applies. Capricorn and Aquarius are ruled by
the same planet Sa. Aries - Rule (1) applies. The lord of Aries gets
exalted in Capricorn.
For Aquarius, Aries is Vasya sign. Why?
Aquarius - Rule (3) applies. The lord of Aquarius gets debilitated
in Aries.
Fro Pisces, Sagittarius is the Vasya sign. Why?
Sagittarius - Rule (2) applies. Pisces and Sagittarius are ruled by
the same planet.
Lesson to remember: The sages never tell a thing without reason
and Logic!! We just need to search and find it out!!
Vasya means, mutual attraction. The classics talk about signs which
have some kind of mutual attraction. Put in other words, the people
born in Vasya signs (Asc or Moon sign)of each other gets attracted to
each other, either sexual attraction or friendship. Because of this Vasya
relation between the Lagna of the girl and boy. Vasya between the
Moon signs of girl and boy are considered. This concept is normally
used while horoscope matching for marriage. Vasya primarily indi-

47

cates the attraction we feel towards a person, just by seeing him/her,

even before knowing his/her abilities and qualities. It is the inherent

quality of the horoscope and the sign in which the person is born is
causing this attraction.
The concept of Vasya (Mutual attraction) can also be used:
1) In Marriage compatibility (This is the traditional use)
2) In selecting your business partner.
3) In selecting your girl friend.
4) In selecting friends etc
Of course we are not selecting friends/business_partners/
girl_friends etc after horoscope matching. But if we have some real
relations, we can check the horoscope to verify that, whether this
principle of Vasya is there at work causing the bond, and helping us to
strengthen the relation. I hope, though simple, having this sound and
useful concept in our wallet of astrological knowledge, would be useful also in understanding the importance the great seers gave to the
concept of Exaltation and Debilitation.
Vasya attraction between the Lagna signs or Moon signs is one of
the criterion for determining the mutual attraction between two individuals. It is NOT the lone criterion for determining the same! The are
other systems that are used for the same purpose such as the one
known as Rana_Ranee Bhava compatibility in marriage compatibility, which also speak about the plancement of Lagna lord, 7th lord,
Lagna and Moon Navamsa etc. There is another system called Rasi
vasyam to have a primary understanding about the sextual attaction
(and compatibility) between people born on different signs. As you
know there are some Nakshatra based rules as well to do the same.
It is due to the existance of these many authentic rules, which gives
prime importance to different factors that, we consider all of them in
the marriage compatibility (along with other rules to validate the future incidents in life) and come to a conclusion almost in a statistical

manner!! Yes, I agree, it is not the statistics but the understanding of

the astrologer about the future events in store for the couple is more
important. But the well founded rules like Vasya really needs consideration, and should be appreciated. :)

The period of influence for any YOGA in horoscope is determined

by DASA and supporting GOCHARA. YOGA could be 1) Sign based,
2) Bhava based, 3) Planet based, 4) Sign-Bhava based, 5) Sign-Planet
based, 6) Bhava-Planet based, or 7)Sign-Bhava-Planet based. You can
rephrace the above terminology based on Nakshatra as well.

But the Vasya I told is not a YOGA! It is more related to the basic
nature of the sign itself. I will elaborate little further:

Point -1

The nature of a sign is determined based on divisions such as:

1) Kalapurusha (1 fold)
2) The Male-Female classification (2 fold)
3) Chara-Stira-Ubhaya, Srishti-Stiti-Samhara etc (3 fold)
4) Satya-Dwapara-Treta-Kali Yogadi etc (4 fold)
5) Earth-Water-Fire-Air-Sky (Pancha bhootadi)etc (5 fold) etc.
Point -2

The nature of the sign is further clarified based on the following or

similar concepts which fundamentally depends on the underlying concepts noted as point -1. They are:
1) Rasyadhipatya
2) Exaltation-Debilitation
3) Human-Watery-Reptail-Quadrapad etc
Point -3

The concepts that are based on concepts noted under point 1 or

point 2 or similar ones.
1) Rasi Vasya and RasiBhava vasya
2) Preeti signs etc etc.

Actually concepts noted under points 2 and 3, which are fundamentally based on the primary concepts or in turn on the secondary

48

concepts needs to be pondered more, logically, so as to bringout the

essential logic used by Rishis in designing them.

Point -4

All of these are not YOGAS since the YOGA concept came into
existance only in the horoscope. But here (in Vasya etc) we are actually speaking about the nature of the sign, rather than the horoscope
itself!! I think the point is clear at least to an extend, and expects more
inputs from the leaned members.

Marriage compatibility and Vasya

Dear Arjun ji,
Thanks for the good mail. :) I highly appreciate those sincere
thoughts. I feel that it is unsystematic (i.e. non-classified) view
of the concepts presented, is causing us the trouble in understanding
the (actually well classified!!) ideas put forward by saints and
acharyas. I will clarify:Let us approach the first confusion encountered by any one
approaching and trying to use marriage compatibility. You stated it
nicely.
> dinam, ganam, mahendram, dheergham, yoni, rasi, rasyadhipati,
> vasyam, rajju, vedha or dosham, gothram, nakshatram, pakshi,
> bhootam and others are all listed for measuring each parameter of
> compatibility required in any relation between two individuals. to
> add to these, manglik dosham, kaalasarpa dosham, grahana dosham,
> besides various modern man researched or invented doshams are all
> there. unfortunately, the various measuring tools mentioned in
> various medieval classics have some inherent contradictions.
I agree. :) It would be the prime view that would be felt by any
sincere person approching marriage compatibility. But the point is
thatThe Acharyas have classified compatibility considerations stated
above by you (dinam, ganam etc..) as (Agoodha Goodha Bhedena
dwidha
hi khadana gunai):
I. Agoodha (Non-hidden) marriage compatibility considerations

Eg: Rasi, Rasyadhipa, Vasya, Gana, Mahendra, Yoni, etc......

II. Goodha (Hidden) marriage compatibility considerations
Eg: Drishti (Liking), Mana (Love), Deha (Health and Body), VidyaVinaya (Education), Stanabhijatya (Status&Position), Vaya (Age) etc
Now the Non-hidden (Agoodha) marriage compatibility considerations
are again classified into four.
1) Sign Based
Eg: Rasi, Rasi-vasya, Rasi-Yoni, Rasi-Bhoota, Rasi-Varna etc
2) Sign-lord Based
Eg: Rasyadhipa, Rasi-bhava vasya (The logic of which I have
described earlier in this forum) etc
3)Star Based
Eg: Gana, Dina, Mahendra, Strideerkha, Nakshatra-Yoni etc.
4) Star related (Not important)
Eg: Nakshatra-bhoota, Nakshatra-Pakshi, Nakshatra-Mriga,
Nakshatra-Linga, Tara-Maitri, Rina-dhana etc.
Of the above four the first 4 are direct application of some
ancient concepts in marriage compatibility. (The marriage
compatibility system originated later only compared to those
concepts). The compatibility considerations given as Nakshatrarelated are may of still later application of some nakshatra related
concepts into compatibility, and many acharyas have told us that they
should not be given much importance.
Now comes the considering the star based Doshas. Yes, except one of
them (i.e. Vedha) all of these are star based, and therefore the
importance is to that extent only.
1) Nakshatra-Vedha : Though the word Nakshatra is there in the
name, it is actually a method for locating star combinations, that
fall in the Shashtashtama (6-8 axis) signs that cause the most
trouble. So in essence it considers Sign and Nakshatra.
2) Nakshatra varga vedha
3) Rajju Dosha
etc
But still now, except the general qualities of sign and star, the
planetary placement in horoscope is not considered yet!! So let us

49

consider if the planetary placement supports/indicates marriage

between those 2 people, by using,
1) Rana-Ranee Bhava (Structural compatibility between horoscopes)
and Now let us compare the placement of malefic in the horoscope in
a general manner, by using,
2) Papa samya (Mangala dosha is just something comes with in this)
Actually all the systems said above is child play, and the real
ability and understanding of the astrologer in understanding the
horoscope, is used from here onwards. i.e. Now we have to check for:
1) Chance for having children
2) Death/Divorce
3) Poverty and scope for economic success
4) Possible Health problems in future
5) Lesbian/Gay nature of male/female
Yes, All of these together it is popularly known as Jataka Poruta
(meaning Horoscope Matching) which indicates that this is the most
important considerations in horoscope matching and also that these
are to be looked IN HOROSCOPE rather than in the mere name of
sign or
star.
Now consider the Agoodha compatibility options as well based on your
understanding of the family, education, status, health etc of male
and female and their family!! The relatives of bride and groom will
do this, even if the astrologer is not doing it. ;) So we dont have
to worry much about it. :)
This is the well-classified system put forward by the Acharyas. Can
we call it un-scientific, or unsystematic?!
We follow it or not, the situations allow us to do it or not, etc
are all our trouble and the Acharyas should not be blamed for that!!
> this is where a practicing
> astrologer if follows saatvik lifestyle and develops divine
> intuition, due to the vaak suddhi and vaak siddhi, the reading,
> analysis and prediction become simpler
Yes, yes, all this is necessary, and I agree completely. But would
like to add that, we should add it up to the above (systematic
understanding of the system put forward by the Acharyas)for the best

results.
This mail is becoming too long and I should break it up into two,
to discuss the other points put forward by you. :) Otherwise somebody
may save the whole mail to the computer for later reading thinking
that it is too long, and will net read it!! ;) I will write another
mail to address all the other issues pointed to by you.
Love,
Sreenadh
Dear Arjun ji,
You said:
> stars and planets are existing in nature,
> rasis are mythical in nature.
I disagree!! Why? I will explain.
1) Stars : They are also mythical (following your terminology) since
we are talking about stellar divisions and NOT Yoga taras. Our star
(i.e. Nakshatra) is an area in sky, a stellar division, covering 13
deg 20 min. Thus become mythological due to the same reason you
ascribed to rasi.
2) Rasis (Signs) : They are also mythological (following your
terminology) since they represent an area in sky covering 30 deg.
3) Planets : They are also mythological, since in astrology, we are
not talking about the planets that physical entities having no
special qualities and significance 9we ascribe to them in astrology).
But instead we are talking about Sun that is Father and Atma karaka,
Moon that is mother and water, Mars that is warrior etc!!! If not
mythological how will you understand it scientifically!!
I will better agree upon using the word concept or hypothetical
construct rather than the word mythological. In astrology
1) Signs 2) Nakshatras 3) Planets 4) Bhavas(Houses)
become concepts!!! Actually these are the basic constructs in
astrology (similar to Vata-Pita-Kapha in Ayurveda and Vital force
in naturopathy) and that is why significance is assigned to these 4
categories only. :) I think you will support this view which helps us
much, in understanding the logical system called astrology, and
understanding it as a system that fits into holistic approach. :)
You said:

50

> over and above, we have astrology derived from hindu mythology.
> while according to mythology we treat planets including satellite
> moon as gods and worship their personalities, astronomy and science
> paints them as balls of some mass. while the science says how moon
> waxes and wanes, all puranas says how moon was cursed with
kshaya
> roga due to his neglecting of his 27 wives, how the modern man
> percieves these contradictions - to see stars as wives and planets
> as husbands or just balls of some light.
Here also the problem is with understanding the views of ancient
Rishis in there own light, I mean the system provided by they
themselves. I will explain:
In there holistic approach to subjects under study, the ancient
Rishis from the period of Vedas itself, uses approaches such as1) Adhi-Bhowtika
2) Adhi-Daivika etc.
Ascribing human nature or thinking that a divine god/goddess with a
particular shape/body/qualities is present within each and every
material (They left nothing! It was a system of study!) is a method
utilized by the saints in study!! But, yes, I should agree that, this
lead to too many misunderstandings and confusions. But should also
understand that, this system of study is beautifully utilized in
astrology which negates this disqualification ascribed to it. :) Just
see how beautifully we can picturise things, when we seeSun - as a king, with a strong and matured body
Moon - as a queen, with a motherly nature
Venus - as the beautiful lady
Gulika - as the snake etc !!
The same system is in use, when we see Aries - as Ram
Taurus - as Ox etc as well!!
It is better to have a closer look at the logical systems used by
the Rishis, such as Adhi-Bhowtika, Adhi-Daivika etc and also to have
a closer look at the holistic system of study, before jumping into
conclusions. :)
It is easy to ascribe/accept everything as part of mythology, but I

would add that, it does not help much in understanding the systematic
approach of our ancient seers. :) Understanding the system they
followed, in their own terms, is what we lacked till date, and better
than late to save our ancient knowledge in good shape, let us try to
do that.
PS: It is the bigger picture, and the exact understanding of
outlines of the subject under scrutiny is of importance in any study.
That makes our work simpler.
Love,
Sreenadh

Tarus Lagna
Shape = Bull.
A good and beautiful body, almost a narcissist, care too much for
the bodily and mental well being of oneself, selfish, good high, muscle
body, healthy physique, beautiful walking style, likes vegetarian food
than non-veg, strong thighs and bulky bottom, kind, helping nature,
takes too much responsibilities, feels that life is burdened with too
much responsibilities, takes life too seriously, mostly fail to see what
others think and feel since he/she is too much immersed in his own
thoughts and emotions. Ta is a quadruped sign. This indicates that the
native spend his/her childhood in a good house in a village in kingly
manner. Agriculture, servants (helpers 3rd house), good amount of
land property for relatives, etc will be part of memory. The native
Sign Lord = Venus.
Probably dark brown skin or clear white skin, interest in music
and other art forms, special interest in dress and cosmetics, big beautiful eyes, clear black beautiful hair, likes luxuries and enjoys sex. Oily
skin, pimples etc and beauty problems due to that at teenage.
Ve is lord of Lagna and 6th exalted in Pc and debilitated in Vi
There is a constant inner conflict in him. The mind is always ripped
apart between selfishness and understanding of real justice. Mostly
justice (Li) fails and Selfishness (Ta) wins. Since Ve is the 6th lord as

51

well, the fight in support of or against sex life rules their life. Likes
cleanliness and will try to exercise the same habit in others as well.
Likes gardening, agriculture etc. Lagna lord exalted in 11th will
have elder brothers or sisters, but will get a chance to control even
them like an elder one, as indicated by 11th lord exalted in 3rd. 6th
lord exalted in 11th will have many enemies. Lagna lord Ve debilitated in 2nd Will have some trouble having children. 5th sign Vi is
female, indicating that the native will probably would have one or two
(probably two since Vi is dwiswabhava sign indicating two) daughters. Lagna lord debilitated in Vi (naval portion), some trouble related
to interior organs in navel portion. Pregnancy problems, urinary excretory organs related problems, infections etc is a possibility. 6th
lord Ve is Female sign enmity with ladies or due to ladies. Ve exalted in 11th more than one elder ones (brothers/sisters). Ta is a
stira sign, which indicates that the native has a steady nature, and at
times fails to change with the changing situations. Due to this memory
will be given more importance and good/bad memories would be
cherished always. In essence he/she would like to live a half real/ half
imaginative life. 3rd lord Mo exalted in Lagna Some special preference as an youngster among co-born. Nature of mind and body of a
Taurus native depends too much on the strength (pakshabala) of Mo
for this reason. If Mo is week, then the native will have darkish skin,
slim body, wont care much for beauty in the early stages of life etc. If
Mo is strong, then the native will have a strong and bulky body, fair
skin, plump body, will care too much about beauty and cosmetics
even from the early stages of life etc. Mo (significator of Mother)
exalted in Lagna indicates that, especially if the native is a girl, she
would have to full fill many responsibilities at home like her mother.
3rd house Cn is a water sign, and the lord of it exalted in Lagna
indicates that the native will have a special interest in Water sports
like swimming, would like to bath many times a day, will like to visit
sea lakes and the like etc.
Here analysis is shown only for Lagna house. Continue with the

same type of analysis for all the houses such as 2nd house, 3rd house
etc, which will give a better picture about the life and nature of the
Taurus Lagna native.
Some other points

Mo owns 12th house from 4th (signifies mother). The 4th lord
exalted in 12th house from Lagna. The significator of mother Mo gets
exalted in Lagna. All these together indicates that, the hard life lead by
the mother of the native will have a high impact on the memories and
nature of the native. The native wont get much love neither from
mother (4th house owned by a fire planet), nor from father (9th house
owned by another malefic). He/She would be more affectionate towards the mother, and will think that the suffering to the mother is
mostly caused by the father, even though there would be a some what
good relation between the mother and father. A ruling father (or a
father with bad habits such as drinking or the like) and an obedient/
suffering/occasionally revolting mother is the general trend for Taurus
native. This gives a hard impression of life for him, and he/she really
tries to shake off and come out of this shade, and runs after happiness
and life without worries. But for sure these memories leave a permanent mark on the native, making him/her improper to handle responsibilities. Coupled with natures like selfishness, running after happiness, tendency to avoid responsibilities, taking life too seriously etc,
makes the native fearful, an individual who normally lacks leadership
qualities etc, makes him/her an improper fellow to handle independent responsibilities, or do true innovative revolutionary studies. But
the native will never be ready to accept this fact, and always thinks
and tries to project him/her as an able person. He/She always seeks
for appreciation form all quarters and feels happy if it is awarded and
feels offended if someone criticizes him/her, even if it is true. But inside them they know this truth, and so respects those who do this
kind of criticism but at the same time convinces them (through love)
that he/she is not against them.

52

Some other points

Many brothers/sisters as pointed by 11th lord exalted in 3rd.
Untimely death of elder co-born as indicated by 11th lord
having 8th lordship as well.
Relatives in high power in the past as indicated by 4th lord
Su exalted in 12th.
Pregnancy problems for women.
Loss of relatives and high interest in family history as
indicated by Stira sign in 4th and Su exalted in 12th.
Job away from home (native place) playing a major role in
life, even though the native will return to his native place later,
and would have strong ties there.
Unsatisfied married life, and early death of husband/wife
than the native, as indicated by the lordship of 12th for the 7th
lord.
Long life (longevity) as indicated by the lordship of 8th
house for Ju, and amrita graha.
Planet that can cause either maximum damage or maximum help
to the native due to its unique ownership of house and exaltation
debilitation relations Sa (father, guru, luck) and Ma
(brothers/sisters, husband, sadness).
The planet that can give maximum positive effect and
happiness Me (children and knowledge)
Remedial gem stone Emerald in platinum ring.
Remember that all these covers only 1/12 of what can be predicted after knowing that the native is born in Taurus Lagna. I hope
others will continue with the same technique, and bring out the total
general nature and life events of the native, just by knowing the fact
that he/she is born in Taurus Lagna.
P.S.: I wait for more inputs on Taurus Lagna from other learned
members. Please come forward and comment on the same.

Sakunas and Nimittas

In one of the yahoo groups, I saw the following message:
In .......@yahoogroups.com, Jyotisa Shisya
<achyutagaddi@> > > wrote:
|om|
Dear Jyotisas,
Nowadays, in the early morning, I go outside and sit on the porch
to enjoy the cool morning air. Today I was a little later than usual
and wondering if I had missed the milkmans knock. A crow came
up and perched on the parapet wall near to where I was sitting.
Into my mind came the following questions in *sequence*:
(1) Will the milkman come to deliver the milk?
Crows response: three caws
(2) Will I get the expected speedpost today?
Crows response: two caws
The crow then flew away.
Actual situation: The milkman came and the speedpost didnt
arrive as of now.
Is it a coincidence that YES has three letters while NO has two
letters? Who is more intuitive? The crow or the fellow sitting on
the porch?
Jyotish lesson: Make it a habit to observe acutely what is
happening around. you and try to decipher the meaning of what
you observe relative to the situation. The art of deciphering nimittas
or sakuna sastra is an invaluable tool for the jyotisa.
best regards
Hari

53

This story aroused my interest and so I forwarded it to

ancint_indian_astrology@yahoogroups.com, with the following note:
In ancient_indian_astrology@yahoogroups.com, Sreenadh
<sreesog@> wrote:
Dear All,
I have seen the following message in one of the yahoo groups. It is
the description of just an incident but the story seems to hide a lot of
meaning - and is really good!! So I am forwarding it to our forum for
all of us to read.
Sreenadh
I got the following replay for the same from Pandit Arjun ji.
In ancient_indian_astrology@yahoogroups.com,
panditarjun2004 <panditarjun2004@...> wrote:
dear sreenadh ji
Even though these shakuna shastras are interesting, i did not read
or learn them as i did not find any classics on them. if you could refer
any classics mentioning these shakuna shastra or any old books on
how to read from animal hints, i would like to learn them also. if predictions can be made on the caws of a crow and barks of a dog and
the fall of a lizard, it is really an easy task for an astrologer.
with best wishes
arjun
This prompted me to write a detailed replay for the same, as followsDear Arjun ji,
It not due to the reference to sakuna shastras that i presented that
mail, but due to the hidden double meaning and anomali. ;) Becoming
serious, :) Now coming to the subject of Sakuna and Nimitta (If
you are one a travel the Nimittas that you observe in the start of the
journey - with approx 100 m - is termed Sakuna and all omens are

generally termed Nimitta), it is a subject dealt with in Samhitas. So

the available ancient classics that deal with this subject would be samhita
texts like - Brihat samhita, Harita samhita, Samasa samhita, Maha
yatra etc. Prasna texts like Prasnamaraga, Prasnanushtana padhati
etc also refer to various omens related to Prasna in an elaborate manner. Texts like Kerala prasna samgraha, Prasna Koutuka gives omens
to be observed related to touching of body parts by the qurent. In
texts like Siva sworodaya and Agni purana omens judged from breath
pattern are mentioned. Even Ayurvedic classic texts like Ashtanga
Hridaya also discusses omens that would help the doctor to judge the
disease, situation and the possible outcome of the treatment. This
system is very old as is evident from the statement of Vishnugupta
(chanakya) in Chanakya sutra: Upastita vinasa prakrityakarena
karyena drisyate Meaning, the future possibility of destruction or
bad out comes would be indicated by the natural omens. Eg: Before
rain we see the clouds - it is an omen Before earth quake the animals
react - it is an omen. The classification of omens which depends on
various basic principles itself is a big subject to deal with. By the way
we value the statement of Vishnugupta (chanakya) because he is the
reputed author of a reputed astrological classic called Vishnugupta
Hora. You said: if you could refer any classics mentioning these
shakuna shastra or any old books on how to read from animal hints,
i would like to learn them also
If we want to be systematic and authentic, to understand the animal behavior, it is better to read modern texts on the subject and
depend on direct observation and study of animals and nature. :) Mihira
in Mahayatra (also known as Brihat yogayatra) asks us to study the
animal behavior and nature from direct observation. Yes, I here you
ask, where is astrology in it. :) The astrologer is supposed to predict
and for that he is collecting all the tools he could, whether that is
related to planets and rasi chakra or not. This is specially important in
Ashtamangala Prasna etc. For them the concept while considering
animal behaviour etc was, it is important are you able to predict

54

future events accurately and how you do it is not important! But

remember, this concept is JUST PART of the big nimitta system and
not a rule that depict the WHOLE nimitta system. I hope the above
references will be sufficient to give you a start on the subject, of omens.
if predictions can be made on the caws of a crow and barks of a dog
> and the fall of a lizard, it is really an easy task for an astrologer. No
wrong! Wisely and efficiently using and understanding this system is
one of the hardest tasks!
I have heard a story related to observation of a nimtta by an
Ayurvedic doctor. He visited one of the patients with his sishya and
having digestion problems. He observed the smell and presence of
Jackfruit near to the bed of the patient, and from that omen observed
that eating of too much jackfruit was the cause of indigestion. Another
day the in the absence of the guru the sishya had to visit a patient with
the same problem. He was unable to locate the problem by diagnosis, so he looked around for omens, and found some grass near to the
bed of patient. So he immediately asked Did you ate grass yesterday?. Same is story of and the study of the system of Omen observation. It is in a better damaged state similar to the jataka stream of
astrology at present. :)
We could find knowledge related to Nature, climate, body language, breath pattern, astrological knowledge of zodiac and planets,
animal behavior, biology, psychology, hundreds of beliefs, many superstitions all getting used WITH THE AIM OF PREDICTING THE
FUTURE in this branch astrology. It is the ancient mother of several
streams of knowledge. :) We should have to look at the subject of
omens in a new light. May the grace of nature be with us, with that
grace let us be with it, to understand the world around us in a better
way, so that everything will reflect in us, and give us clues about the
future possibilities which helps us in prediction.
PS:
* The astrologer is like a mirror who reflects the nature and the

qurent himself.
* He is a person who see - which others can not see (Even in day
to day life)
* He is a person who hear - which others can not hear (Even in
day to day life)
Meaning he observes with attention and understands much more
from what others too see and hear. He is the wise man who is there to
say what he saw and heard to others, but in a differnt mould, so that
it would be beneficial to them.
Sreenadh
To this mail, I got an interesting response, as follows from Souvik
datta ji:
Sreenadhji,
This reminds me of the string theory on quanum physics...
Sreenadhji, do you exist in parallel universes? :)
Thanks
Souvik
My response was as followsDear Sauvik ji,
lol.....In a parallel universe called Kerala (with an indecipherable
and cumbersome language Malalayalam), where an astrologer started
speaking english recently only... :)) But the wonder is that, these people
of the south India, have started copying old Sanskrit texts into their
regional scripts, before hundreds of years, and those texts become
extinct in North India but still many references and slokas are still
available in these regional scripts! They felt it difficult to write Sanskrit
and have created 2 scripts - popularly known as Grandha lipi or
Grandha script. Grandha lipi means a script that was created to
write Sanskrit in a script that resembles regional scripts (with less

55

alphabets)of Kerala and Tamilnadu. These scripts are 1) Tamil Grandha lipi (Now only available in preserved texts in
manuscript libraries) [Tamil is the language of the state Tamilnadu]
2) Malayalam Grandha lipi (This later become the slandered script
of Malayalam) [Malayalam is the language of the state Kerala]
Malayalam Grandha lipi become Malayalam and many be because of
that many ancient Sanskrit slokas and sloka references are available
in in this language and texts. The astrological knowledge in this language is already explored although the fruits are not yet completely
presented to the world. But the Tamil Grandha lipi is an unexplored
treasure!! Many spend years to translate Sanskrit texts to Tamil
Grandha lipi and as you may know Tamil is an older and anceient
language than Malayalam. Now nobody reads and uses Tamil Grandha
lipi, but the manuscripts libraries (all over India) have thousands of
Grandha lipi texts preserved with them!! Who knows, we many find
many, thought to be lost texts in this collection. It is another treasure
for we children to play with - caused by language development and
its history. I think, even though I am able to notice this regarding
Malayalam and Tamil, there is a possibility that this is the same situation with all the other regional scripts as well. Somebody should conduct a search for Sanskrit astrological classics in regional scripts.
Then from Southern states and from states like Kashmir, Orisa etc
new knowledge and lost texts may sprung and rise to their feet, becoming visible to all. :)
Love,
Sreenadh
I think, all these shows how even stories becomes Nimittas for
good knowledge sharing. :)

Some Fun with Moola trikona

There are several interesting things to be noted about the exaltation, debilitation and Moola trikona from a research point of view.

Let us discuss some.

There are interesting things. For example 1) About Exaltation/Debilitation

Lords of nearby signs gets exalted in opposite signs. Me (lord of

Ge and Vi) and Ve (lord of Ta and Li) gets exalted in opposite signs
Vi and Pi. Ma (lord of Ar and Sc) and Ju (lord of Pi and Sg) gets
exalted in opposite signs Cp and Cn. Su and Mo are kings, and it
could be considered that both of them should be considered together
and both have rulership over Cn and Le. The exaltation degree for Su
is 10 deg Ar. The exaltation degree for Mo is 3 deg Ta. Combining
them the middle point falls on 21 deg Ar. And the exaltation deg for
Sa is 20 deg Li. Opposite signs!
2) About Moolatrikona

* Trikona means triangle

We could see 3 sets of triangles in this case.
(i) Ar-Le-Sg
Ar = Moolatrikona of Ma
Le = Moolatrikona of Su
Sg = Moolatrikona of Ju
(ii) Ta-Vi-Cp
Ta = Moolatrikona of Mo
Vi = Moolatrikona of Me
Cp = none
(iii)Ge-Li-Aq
Ge = none
Li = Moolatrikona of Ve

56

Aq = Moolatrikona of Sa
Is that not interesting. Moolatrikona means root triangle. Does
they indicate the placement of planets at some far ancient time? Why
this triangles should become root (base) for these grahas? Are they
stronger while in these triangles? :)
* Trikona means 5th house
Trikona = Trine = 5th house.
Tri-trikona=Trine of trine = 9th house
Ar = Moolatrikona of Ma
Le = Moolatrikona of Su = 5th from Ar
Sg = Moolatrikona of Ju = 5th from Le
The same applies to the other 2 triangles as well. :)
Minimum inputs. ;) I stop here. Now you debate, and find new
logics. :)
Moolatrikona means root triangle. Does they indicate the placement of planets at some far ancient time?
Yes, It could! It seems like a possible planetary position! Was
there such a planetary position in some ancient past when astrology
originated?! It could be! For sure some secret is there behind!
Given below is a chart of BC 3663 June 29 Sunday, generated
by JHora; Just to indicate that a similar combination is possible. :)
Moolatrikona - Chart (BC 3663)
Natal Chart
Date:
June 29, -3662
Time:
7:00:00 am
Time Zone: 5:30:00 (East of GMT)
Place:
75 E 46' 00", 23 N 11' 00"
Kota, India

Altitude:

0.00 meters

Lunar Yr-Mo: Kaala-yukta - Bhadrapada

Tithi:
Krishna Shashthi (Ve) (3.82% left)
Vedic Weekday: Sunday (Su)
Nakshatra: Rohini (Mo) (96.88% left)
Yoga:
Vajra (Mo) (80.32% left)
Karana: Vanija (Ve) (7.64% left)
Hora Lord: Venus (5 min sign: Aq)
Mahakala Hora: Sun (5 min sign: Aq)
Kaala Lord: Sun (Mahakala: Sun)
Sunrise: 5:38:09 am
Sunset:
7:08:33 pm
Janma Ghatis: 3.4108
Ayanamsa: 54-13-25.80
Sidereal Time: 0:57:04
I am now in Kota (Rajastan) and I thought about this around 7.00
am, and just because of that taking that time and place. :)
* Except Ma all other planets fullfill the Moolatrikona condition.
* Just to make Ve appear in Li, Chitrapaksha Ayanamsa is used.
* I dont have any argument that astrology started in this period,
or that this year has any special importance.
* It is just a cute info came to mind while playing with JHora amd
Moolatrikona concept.
Some place names like Prag Jyotisha, Kamakhya etc (places with
historical importance) which Chandrahari ji had mentioned was there
in my mind.
So I just searched for the place name starting with Prag in Jhora

57

place search and got the place name Pragpura.

Pragpura = Ancient city. Yap, it sounds good. ;) I dont know
where this place is, just having fun. :)
Then I just re-casted the horoscope taking 6.00 am as birth time;
just for fun; and got the following result Moolatrikona - Chart (BC 3663) - Skanda
Date:
June 29, -3662
Time:
6:00:00 am
Time Zone: 5:30:00 (East of GMT)
Place:
76 E 06' 00", 27 N 37' 00"
Pragpura, India
Altitude: 0.00 meters
Lunar Yr-Mo: Kaala-yukta - Bhadrapada
Tithi:
Krishna Shashthi (Ve) (7.84% left)
Vedic Weekday: Sunday (Su)
Nakshatra: Krittika (Su) (0.81% left)
Yoga:
Vajra (Mo) (84.56% left)
Karana: Vanija (Ve) (15.69% left)
Hora Lord: Sun (5 min sign: Aq)
Mahakala Hora: Mars (5 min sign: Li)
Kaala Lord: Sun (Mahakala: Sun)
Sunrise: 5:26:54 am
Sunset:
7:17:06 pm
Janma Ghatis: 1.3794
Ayanamsa: 54-13-25.80 (Chitrapaksha)
Sidereal Time: 23:58:14
I felt as if it is the natal chart of Skanda (Kartikeya), the originator
of Kalatantra (Astrology)!

Look at that!
Nakshatra = Krittika !
Mahakala Hora= Mars (Kumara)!
Weekday = Suday (The first day of week as per Indian system,
Also indicates Siva)!
Hora Lord = Sun (Siva)!
Kaala Lord= Sun (Mahakala: Sun)
Legna lord (Me=Young Prince, Kumara) and Ma (Kumara)
aspecting lagna!
2 planets exalted, 5 planets in Own house, Ve Vargottama!
Shall we create a story that Skanda, the originator or astrology born in born in the ancient
city of Pragpura, in BC 3663 June 29, Early morning 6.00 am. He is
considered to be an incarnation, and son of God Siva, Krittikas nurtured him in the childhood etc. :)) Just having fun. lollllllzzzz..........
P.S. : Even if Moolatrikona graha placement have some importance, this is not that planetary placement. If the ancients got Sa, Ju,
Su, Ve, Me, and Mo in the right place; then they could never commit
a mistake in mentioning the actual placement of Ma. So it should be
another point in time, which caused this Moolatrikona concept. It is
also possible that Moolatrikona concept is not at all related to planetary placement at any point of time, but rather a result of theoretical
and conceptual considerations. So instead of making new stories, let
us continue our study and search. :)

Nakshatra Charka
In Vedic civilization mainly used the Nakshatra Chakra for astrological prediction. The same can be observed in epics as well. Now
the question is What is this system? And how they used it? Let me
try to answer it as per my limited knowledge. First we should accept
the following points.

58

Originally Nakshatra division was related to path of Moon, and

in that unequal division, the 28 Nakshatra scheme was used. But later
for mathematical clarity the Nakshatra divisions were associated with
ecliptic (movement of earth/sun). Thus came the definition of Nakshatra
as 1/27 th of the ecliptic, which is equal to 13 deg 20 min. Since
Nakshatra Chakra is an equal division of the ecliptic only 27
Nakshatras are important in this system. The concept of Degreeminute was present, as evident from the Mahabharata sloka bit
KashtaH kala muhoortascha diva ratristhatha lavaH. Here, Kala =
Minute. Bhaga = Degree (This is not mentioned in the sloka)
The 28 Nakshatra scheme, that is associated with the path of
moon, will not be discussed here. (Due to the fluctuations in the path
of Moon this system can not give correct results for long). The 27
Nakshatra scheme (as told in Titireeya Samhita) is closer to the system we follow today. This is the reason for neglecting the 28 Nakshatra
scheme in this study.
The movement of equinox through Nakshatras was observed in
Vedic period. This was possible if a fixed frame of Reference of
Nakshatra Chakra was in use. That means the Nakshatra Chakra
used in Vedic period was not Tropical but Sidereal in nature.
Thus, Nakshatra Chakra is the fixed frame of reference based
on which the movements of planets were studied.
The Sidereal Year was also in use and many other year systems
as well. The use of Sidereal year is clearly indicated by the Titireeya
Brahmana sloka bit Nakshtrani Savatsarasya Pratishta, meaning,
The year is calculated based on Nakshatras (fixed stellar divisions).
The importance of 360 day Savana year (used in Nakshatra
Dasa) is due to the (intentional) association of the ecliptic (movement
of Sun) with Nakshatras done by Rishis. Sun stays in a star for 13.333
days on an average. Multiplying it with 27 we get 360 days.

Classifications used to study the nature of Nakshatras

1. Nakshatra devatas were assigned

I dont want to discuss here in details, you can get these details
from any slandered text of astrology.
2) Male-Female classification
Nakshatra names that end with i, e or a where considered female
and others male. Mrigaseersha and Moola were considered Kleeba
(impotent) nakshatras.
3) Kula-Upakula-Kulopakula classification
Three Nakshatra may fall into a lunar month division of the zodiac.
The Nakshatra name based on which the lunar month (Aswini, Krittika,
Mrigaseersha etc) is named, that Nakshatras are called Kula. In other
words, in the corresponding lunar months full moon occurs in those
Nakshatras. The next Nakshatra is called Upakula and the third
Kulopakula. The same strategy for all the lunar months.
4) Sthiradi classification.
Nakshatras were classified into 5 categories and lordship assigned
to planets. This lordship is different from the one considered now. But
here the thing to remember is that the meaning of Stiradi names assigned to Nakshatras were considered more important than this lordship. The list is given below:
Sthira (fixed) Utra, Utrada, Uttara Bhadrapada, Rohini - Sun
Chara (movable) - Swati, Punarvasu, Tiruvonam, Srevishta,
Satabhishak - Moon
Ugram (Fierce) Purva Phalguni, Purva Ashada, Purva Bhadrapada,
Bharani, Magha Mars
Misram (Mixed) Visakha , Krittika - Mercury
Kshipram (Fast) Hasta, Aswani, Pushya - Jupitor

59

Mridu (Soft) Mrigaseersha, Ravati, Chitra, Anuradha- Venus

Teekshnam (Sharp) Moola, Jyeshta, Ardra, Aslesha- Saturn
This classification was used to understand the nature of Nakshatra

literature and Epics calls for a detailed study. Hope that before the
system is lost someone will come forward to collect, arrange, explore
and elaborate this original system of Nakshatra based prediction.

and the people born in them.

5) Nakshatra Purusha

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

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

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

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

The Nakshatra Chakra, Planets including Ra and Ke, BeneficMalefic classification of planets, Exaltation and debilitation of planets
(in Nakshatra Chakra), eclipsing of Sun and Moon, Retrograde of
planets The ephemeris components such as Nakshatra-Tithi-VaraKarana- Nityayoga, waxing and waning of Moon all these were
considered to make elaborate prediction. If we look at the epics we
could find that a 4-fold system was in use. That means, predictions
were given for1) Nakshatra Lagna (Ascendant star)
2) Placement of Planets in Nakshatras
3) Conjunction of Planets (in Nakshatras)
4) Janma-Sampad-Vipat etc naming of Nakshatra was in use. This
might have been in use some what similar to the Bhava system.
It is not certain, whether the Drishti of Plants was considered in
that period or not. If it was, then Drishti should have meant, Drishti
between plants in opposite Nakshatras. An elaborate study will reveal the intricacies of this 4-fold system of Nakshatra based prediction system that was in use. An elaborate study of the Nakshatra
Chakra (27 Nakshatra scheme) based prediction system used in Vedic

Chaya Jyotish
In ancient_indian_astrology yahoo group, one of the members
pointed to a narration about the experience of Vargeese Kuryan (as
narrated in one of his books) on Chaya Jyotish. The auther said that,
even though Vargees Kuryan was intially relectent to belive in the
predictions given by the astrologer, he was wonder struck by the
accuracy of the system.
<SNIP>
After Medoras brother got his shadow read, they persuded me
to do the same. So as not to appear a spoilsport and also for some
fun I stood in the sun with the jyotishi measured my shadow. Shuffling
through the bunch of parchment-like leaves, and finding what he was
looking for, he read out: You have no faith.
</SNIP>
We were all wondering what this Chaya Jyotish is! The name
was new to us. While disussing about this, another member astrologer of the group jagannathan ji pointed out - Possibly the lagnam is
arrived at by measuring the chaaya. I suggested we will look for
more slokas (apart from the Chaya purusha lakshanam mentioned
by Mihira) related to this method, so as to reach a defenit conclution
about the subject and its method.
Yesterday I bought a book on Hanuman Jyothish, a collection of
some locally popular astrological systems which traditionally gets as-

60

sociated with the Tantric systems related to Hanuman. Most of them

are simple predictions using charts or chakras. The text I bought does
not seemed to be authentic and didnt gave the original sources clearly.
(It is compiled by one Pramod Sagar and published by Manoj
Packet Books) In one of its chapters, I found some slokas related to
omen interpretation related to crows. The chapter started with the
words, Nagarjuna Uvacha. As some of you may know Nagarjuna
is a popular Tantric Guru who wrote Tantric texts like Kakshapuda
which contains astrology (Kala Tantra) Medicine (Kalamantra) etc
as well. He is reputed guru of Ayurveda as well. What ever that be,
Nagarjuna is a well respected Guru of the Tantric Stream, even though
his Tantri/Matric books contain a large amount of superstitions as
well. The purpose of telling it all here is that, I found some info about
Chhaya prasna and the end of this chapter on `omens related to
crows in this text of `Hanuman Jyotish. In the last but one sloka of
this chapter is as follows:
Dharopari Trimsavid khande `aava aava swaram punaH
Yeda ratati kakastada dukhavarta kathayati
Meaning (During Prasna) if in the 3rd Khanda of a day crow cries
that would sound aava aava, then the astrologer should think that
some danger is going to happen for that individual.
I am not much interested in this bit of info, since I am not an expert
in animal behavior, or understanding and interpreting the behavior and
sounds of birds and animal. ;) But notice the fact that above quoted,
Nagarjuna slokas is in Sanskrit. After this sloka two versions of
Chhaya Prasna are mentioned by the compiler of the book Hanuman
jyothis (pramod sagar).
1) Chhaya Prasna 1st Version

As an extension to the above sloka the compiler (of the book

Hanuman Jyotish) quotes some local Hindi slokas that are related
to Chhaya Prasna. Look at what he quotes, after saying Punar

vaktavayam adhikokti (Then I am going to say some extra things

that can be said along with)
Kaka jo bole apana man. Chhaya napike keeje dugane.
Sapta bhag se baki joyi. Bole kak pramane hai soyi.
Ek rahai to bhojanakari. Dooja lambi jaya savari.
Teeje mrityu yatra pavai. Choudha kalaha aag jalavai
Panch se mangal yatra kahai. Soonya aru chaH tij man ko lahai
Notice that the language of this sloka is ancient Hindi, that sounds
similar to some doha of Kabir. ;) The meaning of the sloka is When
the crow sounds like that, measure the shadow of the native in angulas
(an ancient unit of length). Then multiply this length with two and divide it with seven. Take the remainder and based on that (based on
the planet indicated by that number?) give the predictions. The predictions given should be 1- gain of food, 2- birth of someone, 3death of someone, 4-more troubles, 5-getting a good message, 6-no
prediction, 7-no prediction. If six or seven is the remainder then think
that the crow is speaking it own language and that it is not related to
that Prasna.
Why it interests me? It seems that if we remove the crow from this
slokas, then a new system of Prasna emerges. The advice would be
Measure the shadow of the native in angulas (an ancient unit of
length). Then multiply this length with two and divide it with seven.
Take the remainder and the based on the planet indicated by that
number give the elaborate predictions. Take the sign in which the
planet is placed as the Chhaya Arudha (Shadow Arudha). The simple
predictions for the remainder number would be, 1- gain of food, 2birth of someone, 3-death of someone, 4-more troubles, 5-getting a
good message, 6-no prediction, 0-no prediction. If six or seven is the
remainder then think that the crow is speaking it own language and
that it is not related to that Prasna. And so if the remainder is 6 or 0

61

(7) then depend totally on the Chhaya Arudha. Taking that sign as the
starting point and considering the planetary placement at the time of
Prasna related to that Arudha, we can give the total predictions for
that native.
Why such a conclusion?! Because there are already several similar systems present as part of normal prasna system of astrology. To
mention some Tamboola Prasna, Akshara Prasna, Dinanadika
Prasna etc follow a similar scheme. If this is the case then it becomes
clear that Chhaya Jotish or Chhaya Prasna is a sub system (or local
deviation) of the normal prasna system that is followed everywhere.
And also that it is just part of the normal system of astrology. Nothing
much new info is there related to that, except the above quoted bit of
info. The length of shadow of the native would be just used to determine the planet and thus (from the placement of the planet in any sign)
to derive Chhaya Arudha. Taking that sign as the starting point and
considering the planetary placement at the time of Prasna related to
that Arudha, we can give the total predictions for that native.
The above method is briefed by Nagarjuna in Sanskrit as
Saptaguli parimita chhaya cha dwiguneekrita. Meaning, Multiply
the shadow length (of the native) by two and divide by seven. (and
give predictions based on that). The total system of Chhaya Prasna
is based on this sloka bit by Nagarguna that is part of Tantric school
of astrology.
The author of the book Hanuman Jyotish gives one more interpretation to this bit, which is given below2) Chhaya Prasna 2nd Version

Take a stick (pole) of 7 angula length and measure the length of

the shadow of this pole at the time of Prasna. Multiply it by two and
divide the result by seven. Give the prediction based on the remainder number (as given above).
Here the difference in system followed is only that the instead of

the length of the shadow of the native, the length of shadow the seven
angula pole is measured at the time of Prasna. Here also the above
sloka bit by Nagarguna forms the supporting base and nothing else.
Since there is no supporting indication for Take a stick (pole) of 7
angula length in the Nagarjuna sloka bit, I feel that the first version is
slightly better than this one.
I think this clarifies what Chhaya Jyotish is or better, what Chhaya
Prasna is. :) Thus to conclude Chhaya Prasna is an extension of the
normal system of Prasna by some local astrologers, based on some
slight directions given by the Tantric guru Nagarguna. May be it is
also possible that this system is adopted by astrologers who depend
on Hanuman Jyothish of Tantric astrology than the followers of other
streams. But I can not hold wondering how both these streams of
Nagarguna system of Tantric astrology and Hanuman system of
Tantric astrology are related. Is it that both are part of Tantric astrology, that holds the link?! I can not also stop wondering how and
why when books and related slokas came to me from nowhere when
I just gets interested in them!
Thus, those parchment-like leaves (mentioned by Vargees
Kuryan) could be some manuscript of normal astrology (since, once
the Arudha is determined based on shadow it is easy to make predictions based on normal prasna system of astrology) or could be some
special manuscript on Chhaya Prasna. This points to necessity of
further search for unique texts that deals with Chhaya Prasna alone
or describes Chhaya Prasna in more detail. But for know I think we
know what it is. :)
Therefore, as far as its accuracy is concerned It can be accurate only as much as normal system of Prasna - nothing more nothing
less. :) Or better, It is just a small side stream of normal prasna system. This helps us to come out of wondering about the mystery of this
system - and get fascinated too much and erroneously judging by
mistake that it is better than normal system of astrology. ;)

62

What is Drishti?
Dear All,
What is Drishti? What is your openion on the same? To further help
the discussion, I am presenting my ideas and thoughts on the same.
I
hope that the following will of help in out search for the original
system of Indian Astrology.
=====================================================================
What is Drishti?
================
View 1 :- Drishti is relative angles between planets

In classics (Krishneeyam, BPHS, Varaha Hora, Yavana Hora) it is

said
that the planets have partial Drishti towards some houses. It is said
that3rd House - 1/4 Drishti
4th House - 3/4 Drishti
5th House - 1/2 Drishti
7th House - 1 Drishti
8th House - 3/4 Drishti
9th House - 1/2 Drishti
10th House - 1/4 Drishti
Here you can note that the Drishti is NOT increasing in a gradual
manner in the first half till 180 deg, SEEMS TO gradually decrease
after 180 deg. This lead somebody (like Sripati) to suggest that,
Drishti should be calculated for ALL DEGREES in a Shashtyamsa
or
Percentage bases. Thus the proposed suggestion by him would be90 deg = 25 %
120 deg = 75 %

150 deg = 50 %
180 deg = 100 %
240 deg = 75 %
270 deg = 50 %
300 deg = 25 %
But as you could understand, calculating Drishti for ALL
DEGREES
becomes relevant only when we accept the unequal house division
system (Bhava system) proposed by Sripati himself!! Because
then
only the GRADUAL increment or decrement of a planets influence
in a
single house itself comes into consideration! But as we know
already,
the ancient Saints considered House and Sign as the same. And
therefore no unequal house division system was prevalent as per
ancient Indian astrology, but only equal signs/houses of 30 deg
each.
Another pitfall this view leads into is Associating Drishti with
angles. This concept leads to the view that Drishti is nothing but
relative angles between planets. If this was the basic concept then
the saints could have arranged the Partial Drishti in the following
way 90 deg = 25 %
120 deg = 50 %
150 deg = 75 %
180 deg = 100 %
240 deg = 75 %
270 deg = 50 %
300 deg = 25 %
Which makes calculation easy, because then we could use the
simple
formula,

63

(100/180) x Angle = Drishti %

But this not possible, since NO CLASSICS by saints support
neither
this view, nor the concept of unequal house division.
View 2 :- Drishti is relative signs the planets influence from the
sign of their placement

As it happens in several other instances, the very good

text Krishneeya gives as the clue to the original system followed
by the saints.
In Krishneeya it is said that Shashtam dwiteeya bhavanam Dwadasamekadesam na pasyati
Swastanadweeshyante grahastadanyani bhavanani
[The planet does not look (Drishti) towards 2, 6, 11, 12 houses/
signs
from the house/sign they are posited in]
As we know well the word Bhavana means Sign as clearly stated
by Mihira in the sloka, Rasi Kshetra Griha Rksha Bhani Bhavanm
chikartha sampretyaye [Rasi, Kshetra, Griha, Rksha, Bham,
Bhavanam
are words with same meaning] Thus it means that, the planets have
0%
drishti towards 2, 6, 11, 12 signs from the sign they are posited in!
This also means that the concept of GRADUAL increment or
decrement of
Drishti (proposed by Sripati) should be discarded! If we follow the
clear cut rule put forward by the saints, what we get is All planets have Drishti towards 1st Sign from the sign (completely) from the sign they are posited
in - (Full)
2nd Sign from the sign (completely) from the sign they are posited

in - Nil
3rd Sign from the sign (completely) from the sign they are posited
in - 1/2
4th Sign from the sign (completely) from the sign they are posited
in - 3/4
5th Sign from the sign (completely) from the sign they are posited
in - 1/2
6th Sign from the sign (completely) from the sign they are posited
in - Nil
7th Sign from the sign (completely) from the sign they are posited
in - (Full)
8th Sign from the sign (completely) from the sign they are posited
in - 3/4
9th Sign from the sign (completely) from the sign they are posited
in - 1/2
10th Sign from the sign (completely) from the sign they are posited
in - 1/4
11th Sign from the sign (completely) from the sign they are posited
in - Nil
12th Sign from the sign (completely) from the sign they are posited
in - Nil
Or in other words
All planets have Drishti towards 1st Sign from the sign (completely) from the sign they are posited
in - 100 %
2nd Sign from the sign (completely) from the sign they are posited
in - 0 %
3rd Sign from the sign (completely) from the sign they are posited
in - 50 %
4th Sign from the sign (completely) from the sign they are posited
in - 75 %
5th Sign from the sign (completely) from the sign they are posited
in - 50 %

64

6th Sign from the sign (completely) from the sign they are posited
in - 0 %
7th Sign from the sign (completely) from the sign they are posited
in - 100 %
8th Sign from the sign (completely) from the sign they are posited
in - 75 %
9th Sign from the sign (completely) from the sign they are posited
in - 50 %
10th Sign from the sign (completely) from the sign they are posited
in - 25 %
11th Sign from the sign (completely) from the sign they are posited
in - 0 %
12th Sign from the sign (completely) from the sign they are posited
in - 0 %
If you feel that this concept of Saints about partial Drishti
is primitive and incomplete, then I would boldly say that, we should
accept their concept AS IS till we understand the original
astrological system proposed by them, completely. We have NO
RIGHT to
pour water into the system they proposed without clearly
understanding the system proposed by them. I reject Sripati (his
corrupting of the original system) also in the same spirit.
One more point we should remember - The saints of Arsha
School (Skanda, Vasishta, Viswamitra etc), Garga School (Garga,
Rishiputra etc) NEVER proposed any Partial Drishti system!
They
have only talked about Full Drishti (towards 7th House)
and Special Drishti (of Ma, Sa and Ju) only and NOT about
Partial
Drishti! It is the Yavana School (Yevanewara, Meenaraja,
Sphujidhwaja etc) that proposed partial Drishti. Probably it is from
Yevanewara that Parasara borrowed this concept of Partial Drishti.

Since Parasara borrowed many concepts from Yavaneswara [An

Indian
(Afghanistan?) guru of an astrological school of thought who lived
far before Alexanders invasion to India and before the period of
Parasara Hora, i.e. 1400 BC], many have even abused Parasara as
Yevana! So 1) if you want to go by the original steam of Indian astrology,
let us first discard the gradually increasing or decreasing drishti
concept of Sripati and the idea that Drishti is relative angles
between planets.
2) If you are strong willed and a real puritan then, discard the
concept of partial drishti itself, since the Arsha School and the
Garga School never propose such a thing!!
But I wont suggest you to do the second thing, since we also
respect
the views of Yevanewara and Parasara as well. Moreover
Krishneeyam
and Saravali also talk about Partial Drishti (probably following
Parasara). Saravali even goes to the extend of proposing some
Rajayoga based on Partial Drishti in slokas like Vrishe Sasi
lagnagataH supoorno... and EkaH sweche subhaH syachubha
gaganagaH... etc. So I wont suggest discarding the Partial
Drishti concept, but for sure we should discard the corrupting
ideas
put forward by Sripati, with the malicious intention of giving a
strong hold to his unequal house division system.
=====================================================================
New inputs and thoughts on this issue, (especially based on clear
evidance from astrological classics), are welcome. :) Yap, Even if
not based on classics, all clear logical thoughts and ideas are
welcome. ;) I would personally request well knowledgeable
persons

65

like Panditji, Dakshnamoorti ji, Chandra hari etc to pour more

inputs
and thoughts on the same, revealing their true ideas. As I know that
Vijayadas Pradeep ji is a person who (probably due to intution)
who
argues in this direction, I also request him to pour in more
inputs. :)
Love,
Sreenadh
Re: What is Drishti? - What is your openion?

Dear Pandit ji,

I donfind any statement in support of considering Rasi and Bhava
as seperate entities in texts before 10th century. But I do find
statements that supports considering Rasi and Bhava as one and the
same entities, with the only difference that Rasis statrs from
Aries, and Bhavas starts from Lagna.
The following is one of the earlier articles I wrote on the same. I
am not challenging your view, but just providing evidence in support
of my arguments.
====================================================================
Sign and House are the same
===========================
We may think that Sign are House are different, because
there are so many methods - such as one put forward by Sreepathi
(10th century), Krishnamoorthi, 30 Degree equal division etc. Now
what was the opinion of ancient Rishis on this subject? Have they
considered Sign and House differently - except from the fact that
Signs starts from Aris and Houses starts from the Ascendant? Let
us
go through some of the available refferences.

Varahamihira (6th Century)

Varahamihira says that - Rasi kshethra griharksha bhani

bhavanam chaikardha samprethyaye. Which means - the words
Rasi,
Kshethra, Griha, Riksha, Bham and Bhavanam are used in the
same
meaning through out the text Varahahora. (Note the fact that the
words Rasi and Griha are used in the same meaning). Ok. For that
what? I will explain. In the 15th sloka of the first chapter he
states that Horadayasthanu kudumba sahotdha bandhuputhrari pathni maranani subhaspadaya
ribhakhyamithyupachanyari karma labhaduschithka samgjitha grihani na nithyameke
Which means that - the Houses (Grihani) starting from
ascendant have the names Thanu (Body -Ascendant), Kudumba
(Own
house - 2nd house), Sahotdha (Brothers - 3rd house), Bandhu
(Relatives - 4th house), Puthra (Son - 5th house), Ari (Enemy - 6th
house), Pathni (Wife - 7th house), Marana (Death - 8th house),
Subha
(Good things - 9th house), Aspada (Job - 10th house), Aya
(Earnings 11th house), Ribha (Expenditure - 12th house).
Everybody will accept the fact that houses are mentioned
here. I am attracting your attention to the word, which was used to
describe these houses - it is Griha. In earlier statement
Varahamihira has already said that the words Griha and Rasi and
used
in the same name throughout his text. Is it not a convincing
evidence for the fact that Varahamihira considered Sign (Rasi) and
house as the same? If you are not convinced read the next sloka of

66

the same text.

Kalya swa vikrama griha prethibha kshethani
chithodha randhra guru mana bhava vyeyani
legnachathurdha nidhane chathurasra samjche
dunam cha sapthama griham desamarkshamajcha
Which means (only the relevant portion) - the houses
(Griham) starting from the ascendant have the names Kalya (Fame
Ascendant), Swa (Assets - 2nd house), Vikrama (Courage - 3rd
house),
Griha (House were you are born - 4th house), Prethibha
(Intelligence - 5th house), Kshethani (Wounds - 6th house),
Chithodha (Ego - 7th house), Randhra (8th house), Guru (Teacher
9th house), Mana (Proudness - 10th house), Bhava (Next birth 11th
house), Vyeya (Expenditure - 12th house).
Here also note the fact that the word Griha is used - which
explicitly means Sign and House at the same time, because the
words
Sign and House means the same thing, with the only difference that
Signs are counted from Aris while the Houses are counted from
Ascendant.
Therefore it becomes clear that even at the period of 6th
century AD, Signs and Houses are considered the same. It was
people
like Sreepathi (10th century) who made all the confusion by
interpreting Sign and House as two different entities, and by
providing new techniques of the calculation of Houses. (And just
look - in what a mess we are!! There are 5 or more methods for
calculating house!! In which we should depend on?! I dont want to
go into the detail).
Even after all this happened there were learned scholars who

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

Krishneeyam is written by one krishnacharya who probably

lived in the 13th Century AD. A well-known and fascinating
commentary for this classic text is chathura-sundari, written by
Vishnu (the son of madhavacharya who has written madhaveeya).
While commenting on the 9th sloka of Krishneeyam, he
says, adha moorthyadishu dvadesa rasishu dwadesha bhavanaha.
Which
means, Starting from the ascendant the twelve signs are also
known
as twelve houses. This is so clear and explicit a statement, that
no true learner of astrology can deny the fact that, Vishnu
considered Signs and Houses as the same thing. This also points to
the fact that, Krishnacharya and Madhavacharya also considered
Signs
and Houses as the same thing.
Conclusion

If all these ancient acharyas (Rishis, Parasara,

Varahamihira, Krishnacharya, Madhavacharya, Kalyanavarama
etc)
considered Sign and House as the same thing, who are we to say
that
they are different. Therefore any true learner of Vedic astrology,
should accept and follow the path shown by these acharyas, and
consider Sign and House as the same thing. (Probably Sreepathi
had
started all this trouble)
====================================================================

67

I am happy to know that you accept Rasi=Bhava at least for

Chandra
Kundali.
Love,
Sreenadh
Dear Arjun ji,
You asked:
> do the special aspects of 4,8 for mars and 3,10 for saturn and
5,9
for
> jupiter have any logic behind them. if so, why venus, mercury, sun
> and moon do not have these special aspects.
I dont know. May be the rational for this is present in lost
part of the Rishi horas. The only thing I know is that all the
different schools of astrological thought such as Arsha school, Jayna
school, Yavana School support the concept of special drishti.
I will supply the available quotes below:
Triteeye dasame souriH jeevastad trikonage
Chaturasram dharasoonuH kalatre nikhila grahaH
Poornam pasyanti sarvatra prayaschanti phalam tatha
(Surya hora)
This is a text of the Arsha school. Although similar sloka is not
available from the other slokas we can see that Skanda Hora,
Brihal
prajapatya, Vasishta hora, Kousika hora and Sounaka hora also
supports the concept of Special Drishti (Ma to 4th and 8th, Ju to
5th and 9th, Sa to 3rd and 10th) These are all texts of the Arsha
school.
Now considering the Jayne school of thought

Duschitkagan souristrikonastan brihaspatiH

Chaturthashtamagan bhoumaH seshaH saptama samstitan
Bhavanti veekshane nityam uktadhika phala grahaH
(Gargi hora)
This is a text of Jayne school of thought. Including
Garga and Rishiputra all the Rishis of this school as well support
the concept of special drishti as evident from the above sloka.
Now coming to Yavana school of thought
Phalam visesham pravadamyathato
Bhoumasay poornam chaturasrabhe syat
Phalam cha jeevasya tatha trikonam
Poornam saneH syad dasame triteeye
(Yevaneswara Hora)
The scholars like Yevanacharya, Meenaraja, Sphujidhwaja etc of
this stream of thought also fully support the concept of special
drishti.
Being the students of ancient Indian astrological system, we
are trying to understand this ancient system without violating the
basic rules put forward by them. Therefore even though we dont
know
the exact logic behind the concept of special drishti we have to
accept it. Yes, of course we can continue our search for the logic
behind this concept. When the time and effort is ripe the truth will
be revealed to us. Except Spujudwaja Hora and Meenaraja Hora
all the
texts mentioned above are lost and only some slokas are available.
The available slokas does not discuss the logic behind this concept,
so we presume that it would be there in the lost part of these texts.
But yes, the concept of special drishti for Ma, Ju and Sa is one of
the age old, fundamental concept in astrology.
PS: I forgot to add, all those slokas mean, all planets have

68

drishti towards the 7th house from the house it is placed. Sa has
special drishti towards 3rd and 10th house. Ju has special drishti
towards 5th and 9th house. Ma has special drishti towards 4th and
8th
house
Love,
Sreenadh
Dear Arjun ji,
You are exactly right.
> till date i did not get the
> answer to why these special aspects for three planets? why
the
> other planets do not have special aspects?
Me too is searching for the answer to that question. But the fact
remains that even when we find some logically correct answer [that
ofcourse we can find ;) ] that may not be the true one!!!
I will try to provide (inventions!!) some possible
EXPLANATIONS
later (let me think about it), but be sure to remember that they may
not be the true ones. :)
Love,
Sreenadh
Dear Panditji,
Genuine reply of the truly learned! :) Thank you.
I was thinking in the same lines. Sa is karaka for 10th, Ju for 9th
etc. So the Drishti may have something to do with (fixed) Bhava
karakatwa assigned to planets as well. But yes, it could be one of
the reasons.
PS: Dear all, see the humbleness in that reply, even when it is
coming from a scholar like Panditji.
Love,

Sreenadh

Dear Vinita ji,

I forgot to add one point.
You said:
> rasi dristi is to be seen to find the
> connection with karakas. For instance, the connection with Ketu
> through rasi dristi indicates the path for Moksha.
The point that instentanously originated in my mind is that, we
havent yet discussed the point How karakatwas are considered?
or How significance of various things gets associated with planets.
The important point is:
Any planet can be a karaka for anything (as per placement)!!!!
The sloka that instenatiously comes to my mind is Adhipa sarva bhavanam karaka parikeertita Meaning, the lord of
any
house is significator for all the things indicated by that house.
House and sign are the same. So it means that, that planet becomes
the significator for everying indicated by that sign as well!
As told earlier, Significance is assigned to 1) Signs 2) Houses 4) Nakshatras 3) Planets
Let us take the question, who is vidya karaka?
Me is vidya karaka, Ju is vidya karaka, Sa is vidya karaka
especially related to sanyasa, Su is vidya karaka since sun
represents atma, Mo is vidyakaraka since mo represents mind, Ma
is
vidyakaraka especially related to weapons, etc. Any one can
extend it
and we would be in trouble if we are trying to assign vidya
karakatwa
to a single planet alone! The same is the situation, when we are
trying to locate Atma karaka and Moksha karaka as well! So I am

69

against the compartmentalisation is karakatwas, and let us be

fluxible in such issues, as we are dealing with a subject that
follows holistic method.
In this light if we are looking at 1) Atmakaraka, Pitr karaka etc concept (Parasara/Jaimini)
2) Assigning special fixed karakas to houses
3) Sahamas concept (Forgive my ignorance - who coined that
word?) which as per classical astrology is termed Sphuta Yoga - which
associates a single thing with special logitudinal degrees.
What should be our view? All these are innovative methods and
should be appreciated. But are they part of the original stream of
thought?
I invite all to shed more light on the issues involved.
PS: We should disuses the question In how many methods
significance
could get associated to a planet? in detail. That is also part of
the basics.
Dear vinita ji, thanks for the information shared and my regards to
Sanjay ji as well. Forgive my ignorance - but I am yet to learn in
detail BPHS and Jaimini sutra. Or it is better to say I am familiar
with BPHS to an extend (at least about the concepts discussed in
BPHS
that are in line with the conventional astrology), but have no idea
about Jaimini sutra till now. I should turn my attention in those
directions as well - but before that itself, much work to do in other
areas.
Love,
Sreenadh
In ancient_indian_astrology@yahoogroups.com, Sreenadh
<sreesog@...> wrote:
>

> Dear Vinita ji,

> I said:
> > I am not that familiar with Rasi Drishti and its application.
> The reason behind was something else. That is, Rasi drishti is not
> at all discussed in other schools of astrology, except by Parasara
> and Jaimini. I was more interested in the Arsha, Jyna(Garga)
> Schools of thought, than Yevana, Prarasara and Jaimini for long The
> reason being that the first 2 still remain unexplored. The new
> revival stream is after Parasara, Jaimini and others will explore
> it. ;) It is work sharing :)) and my field seems to be different.
> Parasara puts forward many new methods - but let us first have a
> clear idea of the methods that were in use before him. Yes, the
fact
> that he mixed several ideas of Yavanacharya with the true Indian
> system holds me back to an extend. But yes, he was great! I
dont
> know much about jaimini system and that too seems to be
different
> from the original stream - and I am still in doubt, to what extend
we
> can appreciate the mixing of different streams/schools of thought.
> Now coming to Sanjay Rath, I appreciate his efforts, and
recently
> got his book Crux of Vedic Astrology, and yet to go through it
in
> detail. I appreciate his efforts in bring into light the various
dasa
> systems. But for that he seems to depend too much on Jataka
> Parijata of recent origin. This text Jataka Parijata by Vidya
> nadha suri is considered as a poetical elaboration of the
concepts

70

> put forward in Varaha Hora. But many of the concepts put
forward
in
> this text Jataka Parijata does not find authentic classical
> support, and to add many are against the classical ideas! This is
a
> text that should approached only with care - but still an
appreciable
> and worthy text.
> I am totally against the divisional chart concept and its absurd
> explanations put forward by Sanjay Rath. They find no support
from
> classics, and it seems that he is intentionally trying to
> misinterpret the slokas as far as divisional charts are concerned.
> Yes, It is his efforts on explaining various dasa systems that
should
> be valued, than that funny (since no classics supports it)
divisional
> charts concept which came into light from no where. :) I am
stating
> this only on the basing of having a passing view of his book,
Crux
> of Vedic astrology. Yes, but I should add that it is worthy book
for
> reading which gives a new outlook for the astrology students and
> learners. I appreciate this.
> It seems that it is the period of renaissance for astrology. ;)
Let
> it be Chandra Hari, PVR, Sanjay Rath, or our humble efforts - it
is
> causing a new out look to emerge. Yes, this list is vast, a new
> thought and an innovative idea joining hand in this tide every
moment.

>
> PS: Many tides may clash each other exchanging energy or
causing
> change of direction to many others. But they are all tides for
sure.
> Let us value the beauty of every tide we see around us.
> Love,
Sree
Dear Padeep,
You said:
> For a graha to influence another rashi a minimum angle is
> must.Dwisabhava rashis are always in kendras from one
> another,and hence there is no need for such an exclusion.
Those statements contradict. By the first statement you are
accepting that Drishti is related to angle between
planets/rashis. It seems that you are speaking about Rashi
Drishti, although you are using the wordings for a graha to
influence. The angle between chara signs is 90 deg, the angle
between sthira signs are 90 deg, the angle between ubhaya signs
are
90 deg. But how you are going to associate angle when - chara
signs
has rasi drishti only on sthira signs and sthira signs has rasi
drishti only on chara signs ? Kendras are separated by 90 deg. But
if
Aries aspects Le, Sc and Aq, then, the angle between Ar and Le is
150
deg, between Le and Sc is 90 deg and between Sc and Aq is 90
deg. So
the point is, you can not compare rasi drishti to Ubhaya
(dwiswabhava) signs and that of chara (movable) and sthira (fixed)
signs. I hope that you got the point.
Now why dont you, have a look at another angel of view. I will

71

state it for you - below.

* Fixed drishti between signs is like characteristics of the signs
itself. Then what is the purpose of the concepts like Rasi drishti
itself?! Describing the characteristics of the signs itself will
explain the effects of Rasi drishti as well. Or in other words Rasi
Drishti is a concept similar to Chara-Sthira-Ubhya, Male-Female,
etc
classifications, which describe the nature of a sign. Instead of
descibing the nature of the sign, coining words and concepts
like rasi drishti contradicts the basics and that is why no rishi
of Arsha (Skanda) and Jayne (Garga) school speaks about it.
* Rasi drishti has a FIXED nature and is NOT DYNAMIC like
graha
drishti which changes from horoscope to horoscope. This also
should
hold as back from using them in the similar way.
Yes, I always appreciate your intuition, as evident from the words > My strong feeling is Rashi drishtis are not to be used along with
> graha drishti.
Again in your own words:
> We should never ever mix these two systems. (i.e. Rasi Drishti
and
Graha Drishti)
I agree to it.
About Sanjay Rath ji:
> It is very clear that Shri Sanjay Rath is a
> scholar and has indepth knowledge.It is also true that he has been
> doing a lot towards promotion of jyotish and providing free
> knoweldge.
Yes, I supports those statements and truly appreciate the research
he has done about the system of astrology. But the PROBLEM is,
he

takes some concepts from some astrological classics, INVENTS(!)

its
new applications all by himself! (It is violation of studentship of
the ancient Indian system of astrology!) For the first step he always
provides quotes, but alas for the second step how to provide
quotes
when there no such thing exists! For example:
1) In pradeeps words: Jaimini has not told us to use rashi drishti
in so called D-9'. Yes, he INVENTS the application of
everything
in D-Charts, and INVENTS new items about which every D-Chart
(higher
multiples) should talk about, he INVENTS methods to calculate
anther
dasas and anther dasa periods where no such things are provided!!
He
is a very good INVENTOR!! :)) If not FUNNY what is this? Is it
that
he considers himself as equallent to Rishis who breached the
barriers
of the world (the system that is world) and created the astrological
system which can be used to have a glimpse of the working of the
beyond (i.e. destiny/time or mahakala). Those who want to study
and
use the ancient indian astrology by the saints will_not/can_not
accept this. If some one is doing this then he is becoming the
students of the Rathian system and NOT of the original streams
like - Arsha system, Vedic system, Tantric system, Yevana system
etc.
Because the D-charts, and the new applications of higher D-charts
INVENTED by Rath, the special things of analysis he associates
with
different dasa systems etc are NOT supported by classics.

72

Yes, but what ever this be the new energy he brought into astrology
and his hard work on Dasa systems, the evolvement of the great
programmer like PVR who put everyone of Raths ideas into his
software JH 7.0, the great co-ordination capabilities, the popularity
he brought in for astrology in the west - all these should be
appreciated, and is of immense value. My love and regards to him.
PS: Pradeep ji, may be now it is clear why Drishti means Graha
Drishti only and NOT Rasi Drishti. ;)
Love,
Sreenadh
Dear Arjun ji,
Once I mentioned that I will find(!) some logical explanation for
special drishtis. Here is two of them. :) Not in detail, jus a small
sample. ;)
Logic -1

The special drishti is - Charanabhi vridhita, starts from legs! :)

Now consider kala purusha, let us alote leg to Sa, 10 th house
indicates middle portion of legs. let us make it short Sa = 3rd and 10th = Throat (Sound - Air) and Legs.
Ma = 4th and 8th = Chest and Sexual organs (Courage and Kama)
Ju = 5th and 9th = Belly and Thigh
So it is the Kalapurusha concept and the significance of body parts
is there behind.
Logic -2 (Not perfect)

The special drishti is - Charanabhi vridhita, one by fourth! :)

12/4 = 3. Meaning it increase by 3 signs in the order Ravija
Amaredhya Rudira pare cha (Varaha hora), i.e Sa, Ju, Ma, others.

Count 3 from Lagna = 3rd hous = Sa.

Count 3 from 3rd house = 5th house = ju
Count 3 from 5th house = 7th house = Ma and others.
Count 3 from 7th house = 9th house = Ju
Count 3 from 9th house = 11th house(!) = Sa ?
[Here the logic fails and I stopped. :)) ]
Logic -3 (Not perfect)

Let us do some maths 3+10 = 13 ; 13-12 = 1 ; Lagna

4+8 = 12 ; 12th house
5+9 = 14 ; 14-12 = 2 ; 2nd house
Ju is the karaka for 2nd house. Any connection? ;)
Now the cutest part of this mail:

Special Complete Drishti is supported by NO Rishi horas of

the
Arsha Kula! They have approved only that, ALL PLANETS have 1/4th Drishti in 3rd and 10 house
1/2 Drishti in 5th and 9th
3/4th Drishti in 4th and 8th
The concept of Special complete Drishti is a concept by Jain school
of astrology, and is first given in Gargi hora. Even Varaha mihira
indicates that it is not his concept but of others!! In the
sloka Tri dasa trikona.......kila veekshanedhika, He says that it
is an openion of kila, some others (not mihira)!
But yes, as you know Laghu parasari supports this concept of
Special
complete drishti. (But now the question comes Laghu parasari is by
Parasara or some body else?) Ok, what ever that be, we can
accept

73

that Gargi and Parasara approves the concept of special Drishtis,

and
it is extensively in use now a days as well. :)
Love,
Sreenadh
Dear Arjun ji,
In Varaha hora we can find the sloka Tridasa trikona chaturashta saptamanavalokayanti charanabhi vridhita
Ravijamaredhya rudhira parecha ye
Kremaso bhavanti kila veekshanedhika
I think that sloka, refects all these logics and many more!
About the logic you said - just look at the sequece given in sloka!
Ravija (Sa) - Amaredhya (Ju) - Rudhira (Ma)- Pare cha (Others).
So
the order is:
Sa->Ju->Ma->||(Earth)||->Others (Mo,Ve,Me,Su)
Listen to the word Para. The opposits could be Apara. Is it that
Sa, Ju, Ma are - Para grahas and
(Mo),Ve,Me,Su - are Apara grahas
Does it that Para and Apara indicates the two sides of earth as
well?! ;)
Dont confuce - the real meaning of the word Para is Others. I
was
just excersising logic. :)
Want some more?
Apara =A+Pa+ra. As per kapadayadi notation it would be 0-1-2.
Writing in revese order (the standered method for kapadayadi), it
becomes 210. 210/30 = 7. All the planets have full drishti in 7th

house. Any connection? :)

Yes, All this concepts about Special full Drishti of Sa, Ju and Ma
are openions of somebody (Garga and Parasara) and not of the
tradition followed by Mihira! Look at the word Kila=somebody
says!
It means that except the Gargi hora reference, Mihira couldnt find
this concept in Skanda hora, Brihal prajapatya, Vasishta Hora,
Sounaka Hora, Kousika hora etc. :)
But yes, I too think that your logic is the best out of the
available ones. :)
Love,
Sreenadh
In ancient_indian_astrology@yahoogroups.com,
panditarjun2004
<panditarjun2004@...> wrote:
>
> dear sreenadh ji
>
> thanks for listing various logics which give new dimensions.
>
> i personally believe the following logic:
>
> as per NASA, the order of the planets is as follows:
>
> SUN
> MERCURY
> VENUS
> EARTH (MOON)
> ============
> MARS
> JUPITER
> SATURN

74

>
> we find Mars, Jupiter and Saturn which are on the other side of
> earth are assigned special aspects either due to their farthest
from
> sun or some technical scientific reason. i am not a scientist but
> believe there is some deeper meaning in this structure which
> correlates to the special aspects of these three planets.
>
> please throw more light from this angle or correct me if i am
wrong.
>
> with best wishes
> pandit arjun

>genitals is a totally unappealing concept.

Now just see what response he gets from Pradeep?
>Dear Narasimhaji,
>If thighs begin after genitals, how do we align or locate genitals is
going to be an interesting question. Do we have to wait until the end
of genitals (depending on the length) to begin thighs!!!
One gets what he gives!!! That is to PVR. But please stop all
these nonsense. Are we here to discuss the length of genitals or to
discuss astrology? With due respect I would appeal to Pradeep, dear
Pradeep please dont use such language. There is one sloka in YogavasishtaNanu tharkkikthamethe nasaneeya prebudhatha

Mooladharam
To PVR, Pradeep and all others who are listening to this
conversation,

In a previous mail to PVR I said,

>The Vyenjanm (Linga of Kalapurusha) is ascribed to Scorpio
(210 deg -240 deg).
>Certainly Mooladharam of Kalapurusha should come in that region, is it not so? (Sreenadh)
This statement says, Mooladharam should come in the 210-240
deg region. Now just see how PVR twists that statement.
> The point 240 deg is the end of genitals and beginning of thighs.
> It is not at all true that Kala Purushas mooladhara chakra is in
his linga (genitals).
>To me, Mooladhara chakra of Kala Purusha being at 240 deg or
being at the end of his

Using the wrong arguments dont destroy the rising of mind towards truth
Let us go back to astrology. For clarificaion let us subdivide the
subject into many.
1) Does Moola star qualify to be the fixed reference for zodiac
division?
2) Where Mooladhara is located in human body?
3) Does the Sastharas propose a one to one correspondence of
Human-body and Kalapurusha?
4) Where should come the Mooladhara of Kalapurusha?
1) Does Moola star qualify to be the fixed reference for zodiac
division?

Moola means root. Root of what? Moola is part of zodiac division. So it is simple to understand that Moola means The root of
zodiac division. It is the base star, which is, used as a reference for
the fixed zodiac division, which is used as a fixed reference frame to,

75

assesses the movement of Sun, Moon, Planets, Nodes etc. Moola

star is located very near to the center of our galaxy, Milky Way. It
(Moola stellar division) is the root from which the whole Milky Way
sprung up. See the name of stellar division next to Moola star - Jyeshta
(Meaning eldest or first). Therefore Moola star well qualifies to be
the root of zodiac division. (There is no other stellar division with such
clear etymological connotation) Zodiac is the fixed reference frame
using which calendar phenomena such as movements of planets are
assessed. Therefore one should make it clear in his mind that Moola - means Root of zodiac division
Jyeshta - means The first stellar division
2) Where Mooladhara is located in human body?

Mooladhara, Swadhishtana etc are all words related to Yoga.

Therefore let us look at the Yoga books to get a clear picture. As per
Siva-samhithaGudathudhyanguladoordhvam mendrathudhyanguladadha
Chathurangula vistharamadharam varthathe samam
Above 2 angulas from anus and below 2 angulas from genitals
Mooladhara is located. It covers an area of 4 angulas
Therefore it is clear that, Mooladhara is at the middle of Anus and
genitals. Even though Pradeep says that this is not I have read anywhere, but just my feeling, just see how clearly he puts it. He says,
Identified by Yoga as the Root Chakra, this Aura-center is located
just below the base of the spine, between the anus and sexual organs. Certainly it neither the end of genitals, nor in basti (the area just
above genitals). I would suggest PVR to read Yoga texts or Upanishads
like Yoga-thathvopanishad, Yoga-rajopanishad, Yoga-chaoodamani
upanishad etc before making such absurd statements. See this statement of PVR - I know for a fact where MY Mooladhara chakra is
and ......... I dont think you know. Not only you are denying all the

upanishads on this but also the Yoga system. See that big MY in which
nothing but ego is reflected.
3) Does the Sastharas propose an one to one correspondence
of Human-body and Kalapurusha?

The whole Indian culture speaks about the one to one correspondence of the Universe and Human body (The one to one correspondence of the Macrocosm and Microcosm). PVR also states the same
thing - The way I see it, ones body is a microcosm of the Brahmanda
(Universe). For astrology universe means the zodiac. The whole zodiac is nothing but the parts of body of Kalapurusha. Therefore, in
astrology we use to consider an one to one correspondence of
Kalapurusha (Zodiac) and Human body. See this statement in Saravali
Kalanarasyavayaval purushanam kalpayel
Presavakele pushimchopadravaschethi
Considering the body parts of Kalapurusha, we can predict the
good/bad things connected with the body of the child, at the time of
birth.
Both PVR and Pradeep are well aware of this. As Pradeep puts it
- Now we know Kalapurusha and Human body has one to one
correspondence as per Jyothisha-Am I wrong? See his humbleness
in putting forward an already known fact.
4) Where should come the Mooladhara of Kalapurusha?

Now if we accept that The Kalapurusha and Human body has

one to one correspondence, where should come the Mooladhara?
As per Siva-samhitha it should be Below 2 angulas from genitals.
From the sloka Kalangani varangamana muro... of Varaha-hora, it
is clear that it should come in the sign Scorpio (Vrischika). Because in
this sloka the Vyenjanm (Linga/genitals of Kalapurusha) is ascribed
to Scorpio (210 deg -240 deg). Now Mooladharam is below the

76

genitals of Kalapurusha and certainly above thighs (The sign Sagittarius - Dhanu). In the junction of Scorpio and Sagittarius we see the
Moola star. Also considering the fact that it is the root from which the
whole milky way sprung-up, can any objective scholar of astrology,
deny the correlation of Moola star and Mooladharam? It is a lost link
of zodiac division that Hari restores. (Instead of just saying that the
zodiac division occurred considering the Mooladhara of Kalapurusha,
he mathematically shows as how it is done, and reveals the theoretical
foundation as per Surya-sidhantha. Shouldnt we appreciate his efforts?)
As far as Bhavas are concerned, look at the sloka Moordhasya gala skankdha hridayodara vasthidesa guhyani
Ooru janu jenkhe padou Bhava kredadya legnadya
(Jathakadesam)
In this sloka 'guhya' (Anus/Linga region) is ascribed to 8th,
and Ooru (Thighs) are ascribed to 9th. Mooladharam should come in
the junction of this means, it should be in the junction of 8th and 9th
Bhava. (Don't mix-up Kalapurusha and Bhavapurusha)
To PVR I would like to say - It is not possible that you are
not knowing all this even after doing such an in-depth study on astrology. If you are putting wrong arguments (that are against ancient authorities) even after knowing all this then you are doing a sin, which is
not at all good for a follower of truth.
Now what about PVRs argument that Mooladhara is at the basti
area (180 deg) of Kalapurusha? Just look at the fact, PVRs
Kalapurusha has got 2 Mooladharas, 2 Manipoorakas etc. Have we
ever seen or heard of such a thing? I would ask why stop at 2, why
dont 5, 10, 100, or 1000? As Veda says Sahasra seersha purusha...,
1000 would be a better option. OK. Leave it. Taking the conversation to a communicable level, I should be better ask, Dear PVR can
you quote your authorities?, Which are the slokas you base your

assumptions upon?. If there is sufficient authority to this argument,

we should drop our prejudice and accept it as another possibility. We
have got 10ths of Desa systems, many methods to find Arooda lagna,
many methods to fix numbers, many methods for birth rectification,
thousands of gods etc, then it is also a possibility. But still if you want
me or others to accept your argument as one of the possibilities, then
you should quote your authorities. Astrology is a branch of knowledge based on ancient advice. Therefore the Kalaprekasika sloka Jyothisham vyevaharam cha prayaschitham chikithsakam
Vina sasthrena yo brooyath thamahur brahmakhathakam
Who ever is speaking about astrology, judiciary, Tantric worships and medicine with out proper authority, he is a sinner more than
one who kills Brahmans.
Jyothisha vyevaharadeen sasthramalochya yo vadeth
Asvamedhadhikam punyam prahusthasya maneeshina
Who ever is speaking about astrology, judiciary etc based on
proper authority, he will attain more punya than one who does great
yagas.
OK. Hope PVR will come out with sufficient explanation.
The 14 Lokas and 14 Chakras

Are we speaking of astrology or some concepts in Bhagavathaam?

(When we speak about astrology we should quote astrological texts).
PVR just got irritated by the word Linga. Pradeep is saying
SANKARA is FINAL, fix your mind in HIM. Are we into some
Vishnava-Saiva controversy?
PVR argues like an ISKONist who putting aside texts like
Njaneswari and Geetha-rahasyam find trust in Real-Geetha, and
finds an investment there-in. One whose religion comes from outside
and not from with-in. (Are you an ISKON devotee?). It is a matter of

77

private faith. One shouldnt question. Pradeep seems to be a worshipper of Siva. If it going to be some Vishnava-Saiva controversy, I
am not interested in. Only thing I would like to quote is Yo hi vishnussa evathma yo hyathma sa maheswara
Vishnvathma sabdou paryayou yedha vitapi padapou
Athmaiva devo bhagavan siva parama karana
This sloka is from Yoga-vasishtam. Which says that Vishnu, Athma
and Maheswara (Siva) are the different names for one and the same
entity. If PVR turns out to be an ISKON devotee, I dont want to
continue this discussion on lokas/chakras. Because it is pretty difficult
to change the belief of one, who ardently and blindly believe in something. Blunt logic will try to deny everything that is against his belief
system. (I am just interested in astrology and not in ones religion,
which is altogether a private affair).
What PVR has done is the use of logic to link 14 lokas and 14(!!)
chakras. (I have only heard about 7 chakras. Dear PVR please take
time to name these 14 chakras. We would be greatly interested in
knowing their name) I would again ask what is the sloka that could be
quoted as authority?
Conclusion

Dear PVR, if we could find this much inconsistencies and weak

links in a small mail written by you, how could you expect not even a
single weak link in Haris arguments? We are taught to praise the
gems even if they are found in a heap of waste. To quote your words
- Chandraharis writings are full of brilliant points linked by very weak
links which I have to take a leap of faith to accept. That means you
are trying to find waste material from a heap of gems!! You say that I
am fully convinced that it is wrong. Please, please dont get convinced so easily!! You dont even have the fullest understanding of the
mathematical or theoretical foundation of Haris works. You havent

even read a single book by Hari (This might be wrong, but probably
right), but just some of his articles!! And you are fully convinced!!
How?! I cannot but quote a sloka uchasthram sasthritham chethi dvidham pourusham smritham
thathroschsthramanardhaya paramardhaya sasthritham (Yoga
vasishtham)
There are 2 paths for will - One goes in the path of truth, and the
other in the path of falsehood. The will that follows the path of truth
will take you to truth, and the other to every kind of difficulty.
Discarding to the path prescribed by the ancient authorities on
astrology, if you are trying to create your own path, you will end up in
creating a fake-system which in due time gets discarded. Please, you
are a person with genuine genius, and very knowledgeable, please
dont deviate from the path of truth, just to safeguard some beliefsystems. Let goddess Saraswathy bless us all.
You can block me, or Pradeep from posting mails as you are running this forum, but you cannot block your own mind, part of which
has a twist towards truth. At the end, it is good to hear your words
You and Chandra Hari seem sincere and knowledgeable. Though
we have an irreconcilable and fundamental difference of view in this
matter, I hope that we can continue to respect each other and remain
as well wishers of each other. After all we are all pursuing the same
Truth. Each individual has a separate path that one is destined to follow, before finding that same Truth!. Sounds good. Pradeeps sincere words are also important as it says - Narasimhaji I request you
to respect all Gurus from whom you gained knowledge. But their
words are not final. Yes because there are other paths as well!!
I request other learned members to share their views.

Mooladharam -2

78

Dear Prabodh,
Thanks. It was thought provoking - an objective view of a
real scholar. You said: > Even if accept that Mool star qualify as zodiac reference, it is
not clear
>to me why should it be related with Muladhar chakra. We have
two things.
>1) Mool Nakshatra as base of Zodiac and
>2) Muladhar situated at above 2 angulas from anus and below 2
angulas from genitals.
>This will be junction of Vrischick and Dhanu. So there is one-toone mapping of
>Mool star and place of Muladhar chakra. But to say that Mool
nakshatra is named
>as Mool because it has one-to-one mapping with the place of
Muladhar chakra
>in Human body is not too convincing. Had it been so then possibly we might have had
>more nakshatras with some resemblance to other names of
chakras. But we dont have
>any such etymological reference of any nakshatra name and
chakra. So it seems that it
>is just a matter of coincidence that Mool nakshatra & Muladhar
chakra can be mapped.
>Of course I may totally wrong but if see etymological reference
with one nakshatra and one
>chakra then consistency of the logic will demand some etymo-

logical reference with

>other nakshatras and chakras.
There are several things to be answered. Let us subdivide the
questions into many.
1) Does Moola Star qualify to be the base of the Zodiac? If so
how?
2) Who is the person that related the names of Moola star and
Mooladhara? Why?
3) What are the etymological meanings of Nakshatra names?
4) Can I point to an etymological concurrency with other nakshatras
and chakras?
5) What about other Chakra systems?
I will try to answer these questions.
1) Does Moola Star qualify to be the base of the Zodiac? If so
how?

Chandrahari is a person who conducted an in-depth study of the

Surya-sidhantha and the fundamental concepts from which the
Rasichakram (Zodiac) originated. He found that Zodiac is Mooladhara
Rahu-Sikhi Chakra. This means that the fixed reference frame called
Zodiac is mathematically derived considering the rhythmical movement of Rahu and Sikhi and also by considering Moola star as a fixed
reference point of zodiac division. He proves it mathematically based
on Suryasidhantha. (You should remember here that we are speaking
about how the fixed frame of reference called Zodiac was originally
sub-divided into Signs and Stellar divisions) As per his dictionThe first stellar division (first star) is Jyeshta that falls between the
line joining the hypothetical Equinox line of old-Suryasidhantha (the
line joining 60 deg Vernal equinox and 240 deg fiducial star Moola)
and the line joining the actual Equinox line at Yugadi (line joining 46

79

deg 40 min and 226 deg 40 min). The first rasi division is (sign - Leo)
falls between the line joining the hypothetical Sayana Rahu-Sikhi (line
joining 300 deg Sayana-Sikhi/planetary conjunction point and 120
deg Sayana Rahu) and the hypothetical Ecliptic (line joining 330 deg
and 150 deg) of Old-Suryasidhantha. Thus forms the Zodiac with
stars 13 deg 20 min each and Signs with 30 deg each.
Dont get confused. Here he is not speaking about predictive astrology, but about the mathematical division of the Zodiac. He is not
saying that the first star is not Aswathi or that the first sign is not Aris.
He is speaking about, how that division originally occurred. (Taking
away from the context any one can miss-interpret such statements)
Any one who wants to have a better understanding of Haris concepts should read his works. From such studies it becomes clear that
Moola star qualify to be the base of the Zodiac divisions. I am fully
supportive of his ideas on this because, I see no other such sincere
studies based on ancient sidhanthas that comes to a clear-cut identification on - how the zodiac originally got divided into signs and
stellar divisions.
2) Who is the person that related the names of Moola star and
Mooladhara? Why?

I never said that Moola nakshatra is named as Moola because it

has one-to-one mapping with the place of Mooladhar chakra in Human body or the body of Kalapurusha. It was Haris concept.
When the thoughts of Chandra-Hari bombarded with concepts
such as Mooladhara Rahu-Sikhi Chakra and Rhythm of the universe
(rhythm of solar system, biological clock, circadian rhythm etc), some
other striking similarities came to his mind. Some examples would be:
(i) Moola is the base of zodiac division - Mooladhara is the base
point from where yoga starts.

(ii) Horoscope is also called Kundalini - In yoga also Kundalini

(serpent power) is important.
(iii) Rahu-Sikhi (Serpents - Kalasarpa) is the underlying factor of
Rasichakra - Kundalini in yoga is also symbolized as serpent.
(iv) Kalapurusha is a concept in astrology - Sankhya and Yoga
also speak about purusha.
(v) The universe is Rhythmic - The human body is also in rhythm
with universe. [This needs further clarification. Prana means 4 seconds. According to yoga and upanishads one day of a human body
means 21600 prana. 3600 x 60 = 21600 min]
All these similarities prompted Hari to suggest a co-relation
between the Yoga/Tanthra and astrology. It was his statement that Moola nakshatra is named as Moola because it has one-to-one
mapping with the place of Mooladhar chakra of Kalapurusha. (I
would like to take my time in accepting or rejecting this co-relation of
Yoga and Astrology. I am not in haste). If you go through the works
of Chandrahari you will see the pain-staking efforts he has taken in
making such a study. He is a truly sincere man and is an asset to the
astrological community.
PVR was just discarding that whole effort with the erroneous statement - To me, Mooladhara chakra of Kala Purusha being at 240
deg or being at the end of his genitals is a totally unappealing concept.
... I know for a fact where MY Mooladhara chakra is and ......... he
says that it is in his basti (the area just above genitals). I was just
reacting to that statement. We should respect and value a person and
his efforts, if he disserves it. (Even if we agree with it or not!). PVR
was violating this rule (and that also without making sufficient study of
the concept), and it is to that I have reacted.
[As far as I am concerned, still now I am not sure whether this
Yoga/Tanthra concepts and Astrology are deeply related or not. As I
would like to take my time and watch with patience what the efforts

80

of scholars like Chandrahari has in store for us as the future results of

their study. I am not ready to fully support/reject the co-relations Hari
points to. I may need more material, and proof to convince my mind.
But I would strongly appreciate the efforts of this man, Chandrahari,
in co-relating the subjects Yoga/Tantra and Astrology. Whether it turns
out to be base-full/base-less is totally another issue. Even though I am
not ready to fully-accept the Tantra-Astrology co-relation he is pointing
to, I fully accept the rhythmic co-relation of human body and universe
he points to, as it is a fundamental concept in astrology. (I reserve my
further comments on such things for the future. Being a common man,
on all knowledge branches, I would like to depend on ancient astrological authorities, logic, and advice of gurus to form my opinion. On
religion and ethics, I value the sound from with-in rather than authorities. But such points are not of any concern here)]
3) What are the etymological meanings of Nakshatra names?

Now comes the question what are the etymological meanings to

the nakshatra names? Let us look at some of the Nakshatra names.
1. Aswathi: Shows that it has 2 main stars, and that it is good for
medicine related endures.
2. Bharani: Shows that once rains started in this stellar division, as
the word originated from the word Apa-bharani.
3. Krithika: Shows that this group of stars has the shape of a foldable knife, and also that it contains many stars. Bahula meaning many
is another name of this star-group. It contains many stars.
4. Rohini: means red. As per modern science it is a red-giant (an
old star that was bigger than sun). It has another name Prajapathi
meaning Brahma. Brahma (the creator) was considered to be born in
Rohini at the beginning of Yuga.
5. Mrigasira: Means head of a dear. It points to a Vedic story
related to Brahma, and to the shape of star-group. It has another

name Agrahayani which shows that once year commenced from

this star.
6. Ardra: Meaning Wet. Shows that once rain season started in
this star. Its old name is Bahu meaning arms shows that it is one of
two main stars of this group.
7. Punarvasu: Meaning many bright stars. Yes. This group contains many bright stars.
8. Pushya: Means expand. The cancer sign is also termed bee
hive. Pushya is a Nebula as per modern science. It has another name
Devejyabham showing that it good for all deeds related to god.
8. Aslesha: Shows that this star together with many other stars
forms the shape of a snake. It also means embrace. As per Hari, at
yugadi the hypothetical line joining 300 deg Sayana-Sikhi and 120
deg Sayana Rahu was in the junction of Cancer and Leo.
9. Makha: Means King. Yema is the god of Time. This shows that
Makha has some importance in the forming the stellar divisions, and
Hari shows us what it is.
10. Poorva Phalguni: Means it the eastern star of the 2 main stars
seen in that part of the sky. It had another name Arjuni meaning one
that create clouds (which later get discarded), which shows that once
rain season started in this stellar division.
11. Uthara Phalguni: Means the western star of the 2 main stars
seen in that part of the sky. It has another name Seenivali, which as
per Semitic language means a tail in the sky, and as per Sanskrit
means the new moon day. This name points to some astronomical
relevance.
OK. The list goes on. If anybody is interested in it, I will supply the
full. I think this much is sufficient to point to the fact that the etymological connotation has some importance always.

81

4) Can I point to an etymological concurrency with other

nakshatras and chakras?

The answer is - No, I cant see. It may be a weak link in Haris

argument. That is, of the three main arguments, such as,
1) Moola is the root star considered for zodiac division.
2) Moola has a co-relation with Mooladhara and thus to Tantra
3) There is a rhythmic co-relation between the human body and
the universe.
One can argue that, the 2nd argument is probably weak, in the
absence of etymological reference relating other nakshatras and
chakras. (But we shouldnt forget that Hari supplies much supplementary data for the co-relation of astrology and Tantra. There might/
might-not evolve further study results that might undermine our primary judgment) Also remember that, this doesnt undermine the eligibility of Moola to be the root star of Zodiac division, as that part is
proved mathematically based on Suryasidhantha.
5) What about other Chakra Systems?

Prabodhe Venkhande says >As regarding chakras, I dont know much as I am not well read
but I remember in
>Valmiki Ramayan in the first Vanavasa of Shri Ram and
Laxyamana,
>rishi Vishwamitra taught them following Chakras.
>1) Dandachakra 2) Dharmachakra 3) Kalachakra 4)
Vishnuchakra 5) Indrachakra.
>We know that Indrachakras are nothing but 7 chakras in the
jeevatma
>which begin with Muladhar and end at Sahastrakar. It is said that

true yogi will

>experience all these chakras....while doing abhyasa. I have no
knowledge of this
>but just wanted to indicate that there is a reference in Valmiki
Ramayana of the
>chakras other than usual Indrachakras.
I am not am expert in this Chakra business. It is only when you
say, I understand that the 7 chakras are also called Indrachakra. I
should borrow your words - I dont know much, I was just reacting to a situation from within my knowledge. I would expose my inability regarding this chakras1) Dandachakra - may be something related to rule or torture.
(who knows?!)
2) Dharmachakra - may be something related to truth or nature of
something. Or might be something in Indian flag!!
3) Kalachakra - It should be the Jyothischakra (i.e. The Zodiac)
4) Vishnuchakra - Something in Vishnus hand. Also called
Sudarsanachakra. (Am I right?!)
5) Indrachakra - You told me that it is the 7 chakras from
Mooladharam to Sahasraram.
See, It is my level of knowledge in such subjects!! Is there any
relation between these chakras? It would be a great possibility!! If
anybody knows about these chakras in detail, please let me know. I
would be much interested in learning. I apologize for my inefficiencies,
Let Goddess Saraswathy bless us all,
With warm regards,
Sreenadh

82

PART - III
True Ayanamsa
(A review of the views of chandra-hari as depicted in his book
Rasichakram published in Malyalam)
Introduction

Chandra-Hari has written 3 books on Ayanamsa. 1) A small book

in English with the name True Ayanamsa published around 1994
when the idea originated. 2) A Book named Rasichakram in
Malayalam published in 1996. 3) A very big book named Hindu
Zodiac and Ancient Astronomy in English published around 2003
(Sri Sabarigiri Publications, Kadapra PO, Kumbanadu, Kerala, India, Pin-689547 Price: Rs.600/-)
In book named Rasichakram he postulates: Zero Ayanamsa year
- AD.238; Ayanamsa - 46| more than Lahari. But in his book Hindu
Zodiac and Ancient Astronomy he modifies his arguments and postulates: Zero Ayanamsa year - AD.231; Ayanamsa - 44| more than
Lahari.
I have tried my level best to compile his ideas in a systematic
manner, keeping the continuity of the mathematical concept and the
thought process involved. The mathematical portion of the ideas introduced by Chandra-Hari about the ayanamsa inherent in Suryasidhantha and his ideas about the Rasi-chakra division is depicted.
Rasi-Chakram (Book by Chandra-Hari)

In this book Hari proposes that Zero Ayanamsa Year is AD.238

and that his ayanamsa is more than that of Lahari by 46|.
Basic Rationale 1: The zodiac originated mathematically, considering the revolution of the nodal points Rahu and Sikhi. Thus Ra-Si

chakra is an abbreviation for Rahu-Sikhi Chakra. The rotation of these

nodes is in rhythm with the movement of equinox, if we consider the
duration required for precession of 3600.
[i.e. 25758 years means 1385 nirayana revolutions of Rahu-Sikhi.
i.e. Nirayana revolution period of Rahu = 6792.977 days]
Theoretically, or by intuition, he gives the following maths: Rate of precession (of equinox) per year = 3600/25758 =
1200/8556=50||. 31446541
He says that, this (the importance of these numbers) can also
be proved, considering the modern values of Nirayana and Sayana
years. For example:
Nirayana Year = 365.2563625 (Modern value)
Sayana Year = 365.24219 (Modern value)
The difference between 8586 sayana days and 8586 nirayana
days = -121.684 days
i.e. precession of equinox in 8586 years = 1190.56| = 1200
[This also indicates that the year length used in old-suryasidhantha
is little different. The year-length considered in old-suryasidhantha is
365.25875 days. The why of it would be explained in Rationale 4]
Using the above method we can also prove that 25758 nirayana
years is equal to 25759 sayana years.
Basic Rationale 2: The importance of yuga numbers is that they
are precession seconds (in precession circle).
Kali-yuga = 432,000|| = 120 x 3600|| = 1200 = 8586 Years
This holds good if and only if, this period contains the complete revolutions of the 7 planets and the nodes (Rahu-Sikhi). To
prove it he gives the following table. The importance of the number
8586 is emphasized.

83

Complete-revolution & Nirayana-revolution Period

Planet
In Quarter Yuga
Nirayana rev. period
(8586 years)
(Modern Value)
Sun 8586

In Maha Yuga Kalpa

Vernal

1200

Equinox

(0.333...)

(85860 years) (86546880 years)

1147841147840

Jupiter

4331.675
Satern

291

revolutions

revolutions

revolutions

= 2400 precession = 17172

Tretha-yuga

= 1,296,000|| = 3600 precession = 25758

Kritha-yuga

= 1,728,000|| = 4800 precession = 34344

years
45650 46015614

35649 356498
724

432,000,0|| x 1008

years

686.9860082 686.9860082 686.9798274 686.97982

87.97136

432,000,0||

years

(27d07h43m11.6s)

Mercury

432,000||

Dwapara-yuga = 864,000||

1157023263

(27d07h43m11.55s)
4565

(3360)

Kali-yuga = 432,000|| = 120 x 3600|| = 1200 = 8586 Years

27.32167486 27.32167486 27.32166204

27.3216615

Mars

(3.333...)

Thus we see that, yuga numbers could actually mean precession seconds. Therefore, now we could say,

85860 86546880

365.2563624 365.2563624 365.2563624

365.2563624
Moon

12000

359350528

87.969389
7238

Manuvanthara = 864000 precession

87.969256

7296284

4332.8144
2915

87.9692559
4332.5888

Maha-yuga = 4,320,000|| = 12000 precession = 85860

nirayana years

4332.589

2938110

Kalpa = 33600 precession

Theoretically all this means that, each yuga-pada (8586 years)
starts and ends in a new-moon day, and that at the start and end of
each yuga-pada a solar eclipse occurs. (But it actually does not happen. The why of it would become clear when we see rational 4)

10776.94546 10758.46013 10759.22908 10759.23

Venus

13957 13567 140683961

Basic Rationale 3: Kali-yugadi Ayanamsa is 460 40|

224.6966488 224.7914787 224.7007998 224.70080

Rahu

461.5 4616

6795.430

4653263

6793.9582

6793.46934

6793.469

[He depends on the story that the birth of Brahma was in Rohini
Nakshathra. Rohini was also praised as Prajapathi, i.e. Brahma, in
Vedas]
i.e. Vernal equinox at the beginning of Kali-yugadi = 460 40|

84

Therefore, Zero Ayanamsa years (elapsed) = 460 40| x (8586/

1200) = 3339
Here a striking similarity attracts our attention. 3339 is an
Rig-vedic number. Rig-veda (3.9.9) says of 3339 devas who worship Agni. If Agni really means vernal equinox, then this could mean,
the vernal equinox is 3339 years away from zero point.
i.e. After 3339 kali years the sayana and nirayana zodiacs
super conjuncts. Whether depend on the above maths or on the Rigvedic statement, we arrive at the same conclusion.
Kali Yuga (Beginning) + 3339 = Zero Ayanamsa Year
3102 BC = - 3101 AD
i.e. - 3101 AD + 3339 = AD. 238

= 240 33| 22||. 52

Lahari (Chithra-paksha) Ayanamsa of 1995 = 230 47| 30||
Difference = Hari Ayanamsa - Lahari Ayanamsa = 46|
i.e. Hari Ayanamsa is 46| more than that of Lahari. In other
words if we subtract 46| from the sputa arrived at by using Lahari
ephemeris, we would get sputa based on Hari Ayanamsa.
Hari does not stops here - he goes on to prove how the zodiac was divided into Rasis (Signs) and Nakshathras (Stars), based
on the fiducial star Moola (2400), 108 divisions of Nakshathras (30
20| each), and the above said actual position of vernal equinox at
Kali-yugadi (460 40|). For this, two new ideas are introduced, and
he dives deep into old-suryasidhantha to prove them.

i.e. Zero Ayanamsa Year = AD.238.

Thus the definite formula for determining the ayanamsa of any year
would be: Ayanamsa for the year (Y)
Degrees.

= (Y-238) x (1200/8586)
= (Y-238)/71.55

Degrees.
Here another striking similarity attracts our attention. The
Number of human heartbeat per minute is 71 or 72. It might be
possible that 71.55 is the actual value of the heartbeat for a
person. If so, we could also prove that the rhythm of the universe and the biological clock in humans are mutually related.
The biological clock, circadian rhythm etc comes into consideration. Thus the author points out.
Example for calculating ayanamsa for any year: Hari Ayanamsa (1995) = (1995 - 238)/71.55 = 24.55625437

Basic Rationale 4:
(i) Zodiac is considered and presented as a mathematical model
in old-suryasidhantha, trying to comprehend the perfect rhythm of the
universe.
(ii) Even though the creator of Surya-sidhantha (i.e. Mayan),
knew about the actual vernal equinox at Kali-yugadi (i.e. 460 40||),
Kali-yugadi-Ayanamsa was considered as 600 (in Surya-sidhantha),
for the perfection of this mathematical model.
According to the precession considered in old-suryasidhantha: Precessional Cycle = 21600 years (instead of 25758 years)
If we relate this to yuga years 432000 (Kali-yuga) = 21600 x 20
4,320,000 (Maha-yuga) = 21600 x 200
Maha-yuga = 200 x 3600 = 72000 years

85

1200 precession = 4320000/600 = 7200 years (instead of

8586 Years)
If we divide the number of revolution of planets in a mahayuga
with 600, we could get the number of revolutions of planets per 7200
years. Thus we get Sun = 4,320,000/ 600 = 7200.00
Mars = 296824/600 = 3828.04
Jupiter = 364200/600 = 607.033
Venus = 7022388/600 = 11703.98
Mercury = 17937000/600 = 29895.00
Rahu = 232226/600 = 387.0433
Here the results are very near to whole numbers. That means
in 7200 years the mean values for planets complete, whole number of
revolutions. If we consider little bigger period, for example take, 7200
x 25 = 4320000/24 = 180000 years, we could prove that it contain
whole number of revolutions.
[The above mentioned proof, is not given in Hari's book named
Rasi-chakram. But I think anybody could verify it, as the logic is
straightforward. About not giving the number of complete revolution
for Moon and Satern in mahayuga also Hari gives some reasons,
which I could not grasp]
As according to old-suryasidhantha, all the revolution numbers of planets are whole numbers and multiples of 24, this means
that, in 180000 years, the mean positions of planets conjuncts at zeropoint. This is a concept fundamental of vedic astronomy. Suryasidhantha relates the imaginary mean positions of planets at the start
of yuga with the actual planetary positions that will occur after 3600
years.
As Surya-sidhantha takes 4320000 as Maha-yuga the Pre-

cessional Cycle (i.e. for 3600) becomes 21600 years. Thus it necessitates vernal equinox to be at 600 in the beginning of Kali-Yuga (instead of 460 40|). If you compare with the actual data, you may feel
that it is an error. But in reality it is precious mathematical model. The
Precessional Cycle is a Mathematical model put forward by the creator of Surya-sidhantha. What was the need of such a model? It was
to relate the yugadi mesha-sankranthi with the new moon day that all
these mathematical exercise was done. For this, the mesha-sankranthi
at the beginning of yuga, was considered to happen, 9 days and 37
nadis before (90 37|). For that only nirayana year with length
365.25875 was chosen. It was not because that he doesnt know the
actual nirayana year length. The actual precession according to Surya
sidhantha was 50||.
How can we know that the year length used in Surya-sidhantha
is 365.25875 days? According to Old-Suryasidhantha The Average Number of days in a Maha-Yuga = 1577917800
days
One Maha-yuga means = 4,320,000 years
Therefore Year-Length = 1577917800/4320000 =
365.25875 days
This calculation is approved by almost everybody, including
the calendar reform committee headed by Saha.
[Really I couldnt figure out how he got that the actual precession
considered by Surya-sidhantha is 50||. There might be a sufficient
reason. But I dont know what it is]
All this means that first stellar division (first star) is Jyeshta
that falls between the line joining the hypothetical Equinox line of oldSuryasidhantha (the line joining 600 Vernal equinox and 2400 fiducial
star Moola) and the line joining the actual Equinox line at Yugadi (line
joining 460 40| and 2260 40|). The first rasi division is (sign - Cancer)

86

falls between the line joining the hypothetical Sayana Rahu-Sikhi (line
joining 3000 Sayana-Sikhi/planetary conjunction point and 1200
Sayana Rahu) and the hypothetical Ecliptic (line joining 3300 and
1500) of Old-Suryasidhantha. Thus forms the Zodiac with stars 130
20| each and Signs with 300 each.
Why Hari Jumped to Thanthra and Proposes that Zodiac is
Thanthric?
When the thoughts of Chandra-Hari traveled up to this, and
bombarded with these concepts such as Mooladhara Rahu-Sikhi
Chakram and Rhythm of the universe (music of the stars or biological
clock - what ever you name it), some other striking similarities came
to his mind. Some examples would be: (i) Moola is the base of zodiac division - Mooladhara is the base
point from where yoga starts.
(ii) Horoscope is also called Kundalini - In yoga also Kundalini
(serpent power) is important.
(iii) Rahu-Sikhi (Serpents - Kalasarpa) is the underlying factor of
Rasichakra - Kundalini in yoga is also symbolized as serpent.
(iv) Kalapurusha is a concept in astrology - Sankhya and Yoga
also speak about purusha.
(v) The universe is Rhythmic - The human body is also in rhythm
with universe. [This needs further clarification. Prana means 4 seconds. According to yoga and upanishads one day of a human body
means 21600 prana. 3600 x 60 = 21600|. Also consider the above
said importance of the number 71.55]
All these similarities prompt him to dive deep into concepts
such as Tanthra/Yoga and Circadian-rhythm/Biological-clock etc.
Let Haris concepts be right or wrong - shouldnt we appreciate his efforts?

Conclusion:
In the view of Chandra-Hari: (i) The yuga concept is nothing but a deep-seated theory on
ayanamsa. That is why it was given this much importance by OldSurya-sidhantha (By Mayan, Included in Pancha-sidhantika by
Varaha-Mihira), New-Surya-sidhantha (By Aryabhatta I), the Epics
and Puranas.
(ii) Rasi-chakram (Zodiac) is a mathematical model, put forward
by Rishis, which postulates the existence of a Sidereal (Nirayana)
Zero-point (Meshadi or Aswinyadi), as well as the conjunction of 8
planets at this zero-point in the beginning of every yuga.
(iii) The Sayana-Nirayana division is deep seated in Hindu mythology and the Vedas gives ample proof of this. (This point is clarified at the end of this article) Both the Sayana and Nirayana systems
existed in Vedic period. (Mayan the creator of Surya-sidhantha was
only a genius compiler of the then prevailing knowledge)
Let me mention one more point as well (taken form the book
Rasichakram). In the first hymn of purusha-suktha, i.e., sahasra
seersha purusha sahasraksha sahasra path....., a man with 1000
heads and 1000 eyes and 1000 legs is mentioned. But really, as everybody knows, 1000 heads needs 2000 eyes and 2000 legs. i.e.,
the meaning of the word Sahasra = 1000, does not fit well. (We may
escape the confusion by saying that Sahasra means many) Based
on sathapatha brahmana some scholars (I will send the name of the
scholar in the next mail), say that Sahasra means circle. This is note
worthy. Then suddenly we become aware that many astronomical
terms are used in the hymn. The following picture clarifies this point.
(This picture is taken from Chandra-Haris book Rasi-chakram). Now
we could see that:Seersha Circle (Sahasra seersha purusha) = Prime meridian

87

Aksha Circle (Sahasraksha) = Celestrial Equator

Patha Circle (Sahasrapath) = Nodal Circle
Bhoomi Circle (Sa-Bhoomim) = Horizon
Viswa Circle (Viswatho vrithva) = Ecliptic
Now, if this interpretation by Hari is right, we gets ample proof
for the fact that, Vedic Knowledge is really amazing.
Note: - Hari is a genuine genius, who argues vigorously about the
concepts he believes in. We should admit his true dedication towards
astrological research. We are all searching for the truth of astrology,
and are trying to be sincere as much as possible. I am not trying to
become an advocate of Chandra-Hari. But, I feel passionate towards
his mathematical concepts.
Some passing thought that occur in my mind: Based on any point on the zodiac circle, a truly dedicated
person (to astrology) can create a system that gives accurate results
for a short period (KP system, Different ayanamsas all comes to my
mind). But if that should hold true for a long time (i.e., even generation
after generation - up to thousands of years), it should be based on
some point in the zodiac circle that has some unique importance. Only
Zero-point proposed by the Nirayana (Sidereal) Zodiac and Vernal/
Autumnal Equinox of the Sayana Zodiac holds true in this situation.
That is why only these two systems i.e.,
(i) Nirayana (Sidereal) predictive astrology and
(ii) Sayana predictive astrology
Prevailed in the Vedic period. We should also go-back and
re-invent the same. Both of them are valid (with a vedic foundation)
and useful in predicting human destiny.
(Hari is not supportive of this idea and all his arguments are in
favor of just the sidereal zodiac)

Ayanamsa -Zero Ayanamsa Year

(Views of Chandrahari as per the book Hindu
Zodiac)
Introduction

This article is an effort to compile the mathematical concepts of

Chandrahari, related to Zero ayanamsa year as presented in his book
Hindu Zodiac. I have tried my level best to keep the continuity of
the mathematical concepts and thought process involved.
The following are some of the constants used in the derivation.
Y = 365.258756 days (Solar year of Suryasidhantha)
Ys = 365.256450 days (Modern sidereal year - AD.500)
Y| = 365.24219 days (Modern tropical year) // It changes always
[The tropical year-length undergoes constant change. What is the
formula to find Tropical year length?]
Words used

Zodiac = The fixed stellar background. The substratum over which

the Calendar phenomena occurs. The fixed reference against which
movements are validated.
Calendar phenomena = Many movements such as movement of
equinoxes, moon phases, movements of Sun and Planets etc. All this
helps to assess time (calandaram), and that is why the word Calendar. (People used to mix-up the above two. Zodiac and Calendar
phenomena are entirely different things)
Meshadi/Aswinyadi = Starting point of Aris/Starting point of the
stellar division Aswathi (Both of them coincide)
Ahargana = Number of days counted from Kali-yugadi.
Moola = The fiducial star located at 2400 (-Scorpi)

88

Ayanamsa = Distance from Vernal-equinox to Meshadi

Kaliyugadi = Beginning of Kaliyuga. (K0 = 17/18 February 3102
BC)
Precession = Movement of Vernal-equinox

ation. They are 1) Kali-year beginning - The technical term used to refer to this is
Chaitradi. That is the year begins in Chaitra-sukla-prethipada (It means
that not only Sun but Moon also should be there in Meshadi)

Sexagesimal system = The division of a circle in to multiples of 60.

2) Meshadi (starting point of Aris)

Tropical (Sayana) months = Madhu, Madhva,... etc.

3) Vernal Equinox

Sidereal (Nirayana) months = Chaitra, Visakha,... etc

Basic concepts

In his book Rasichakram itself Hari has given sufficient evidence

for the following two concepts. Therefore in the book Hindu Zodiac, he jumps to the next issue to be solved, i.e. Fixing of the Zero
ayanamsa year, in which anomalies pops up. The Basic concepts are
1) Moola is the fiducial star used for zodiac division, and stellar
division. The starting point of Aris is 1200 away from the fiducial star
Moola.
2) The position of vernal equinox at the beginning of Kali-yuga =
46 40|
0

[This means that we can calculate the Ayanamsa of any year by

taking the point 1200 away from Moola star (-Scorpi) as the starting point of Aris (Meshadi/Aswinyadi). So the question What is the
ayanamsa to be used? is already answered]
If these basic concepts are taken for granted, the remaining question to be answered is Which is the Zero ayanamsa year?. Let us
try to answer this question.
The 3 Entities

While considering the rhythm of Equinox and sun, considered by

the saints and inherent in Yuga system 3 entities comes in to consider-

Only a year in which all these 3 entities coincided can be taken as

the Zero-Ayanamsa year.
Concepts inherent in Suryasidhantha

The mean-equinox since the beginning of Kaliyuga as per

Suryasidhantha can be expressed as,
Ahargana (Nth equinox) = NY+60 - N (Y-Y|) = 60+NY|
............................................(1)
Where Y| is the modern tropical year = 365.242371
days (in AD.500)
Mean tropical-sun (Nth Kali year) = 3600 -600 + N (Y-Y|) = 3000
+ N (Y-Y|)...........(2)
Hari says that, both these equations can be shown to be true by
computation. At the expiry of 3623 Kali years (1323332.5 days), N
(N-Yt) = 60 days and hence the mean-sun of Kali year 3623 (elapsed)
coincided with the vernal equinox of K3623 or AD.522.
Taking the ayanamsa of K0 to be 460 40| for the sidereal zodiac
implicit in Suryasidhantha: Sidereal mean-sun = 3460 40| (Y| / 360) + N (Y-Y|) = 347d 21gh
+ N (Y - Ys)............(3)
Where Y|/360 converts 460 40| into days.
Coincidence of the sidereal and tropical zodiac requires to be equal
at some year after Kali yugadi. Therefore equating (2) and (3), we

89

get 300+N
(Y-Y | )
=
347 d
21 gh
+
..................................................................................(4)
i.e. N = 47 d 21 gh / (Y s - Y | )
............................................................................(5)

N
3339

That means, the sidereal and tropical longitudes of sun coincided

at the expiry of Kali 3339.
AD.238

Vernal Equinox] does not occur? We should find out how and why
this error crept into their calculations. A similar problem can be observed if we look at the years AD.499/AD.522.
AD.499/AD.522

[It is the period of Aryabhata, the author of new Suryasidhantha.

Some say that he compiled the work in AD.499, and some say that it
was in AD.522. Some are of the opinion that these numbers have
nothing to do with the year of birth or year of Aryabhateeya compilation, but that it is the zero ayanamsa year]

This is the year in which sidereal and tropical longitudes of sun

coincided. This is the importance of the year AD.238 (K3339). It is the
zero ayanamsa year, derived by a computation across 3339 years
from the epoch of Kaliyugadi.

The expiry of Kali year 3623 (Ahargana = 365.25875 x 3623 =

1323332.451) coincided with the respective equinox of AD.522.

But the Ahargana of 3339 Kali (elapsed) = [3339 x 365.258756

= 1219598.986284] 1219599 days do not correspond to the
mean equinox, as 3339 (Y-Y|) = 55d 17gh only from Aswinyadi.

Mean tropical-sun of AD.522 (K3623)

- Y|) where N=3623

i.e., The sun reaches the zero point after 60d - 55d 17gh = 4 days
43 ghaties, corresponding to the Ahargana for the mean equinox of
AD.238 (23rd March, Friday) that marked the coincidence of sidereal and tropical zodiacs.

(365.258756 - 365.24219)

i.e. The Ayanamsa is roughly 46 more than that of Lahri Ayanamsa

(Chitrapaksha ayanamsa).
[It means that of the 3 entities considered 2 and 3 coincides, but
not the one mentioned as 1. Why? There is some miner error. Any
one may stop here and say - why bother? The calculations matches
well for the year...an error of some days only...may be caused by the
calculation mistake of ancient saints. But Hari does not stop here.
He searches for the root cause of that error.]
But why is it so? Why this exact coincidence of the 3 entities [1)
Kali-year beginning (Chaitradi) 2) Meshadi (starting point of Aris) 3)

[It can be proved by considering the equation (2).

= 3600 - 600+ N (Y
= 300 0 + 3623
=

300 0

60.018618 = 360 .018618 360

0

i.e. In AD.522 vernal equinox and Kali-year beginning coincided]

i.e. Of the above said 3 entities 1 and 3 coincided. As such this
epoch could have represented coincidence of sidereal and tropical
zodiacs (If the 3rd entity also coincides). But it does not happen. We
already know that for AD.238 (K3339) the precession accounts to 460
40|. Therefore in view of the 30 58| precession between K3339
(AD.238) and K3623 (AD.522) the total precession amounts to 500
38|. To put it mathematically Total precession on AD.238 (K3339) = 460 40|.
Precession for 284 years (AD.522 - AD.522) = 30 58|.

90

Total precession on AD.522 (K3623) = 460 40| + 30 58| = 500 38|

As no such coincidence of points occur in AD.499, that year, even
though represents the whole number K3600 is not that relevant.
[Then why the year AD.499 is given this article? It is only due to
some historical reason. According to popular belief it was K3600
(AD.499) rather than K3623 (AD.522) that represented the epoch of
Aryabhata and led to the genesis of the solar year 365.25875 days.
But Kerala tradition as well as modern astronomical computation supports K3623(AD.522). The year AD.499 has another importance. The
almost zero longitude of Ravathi (Zeta Piscium) got incorporated in
the Sidhantic tradition after the advent of Brahmagupta in the 7th century AD. According to CRC report, the expiry of K3600 (AD.499)
very nearly coincided with vernal equinox of that year. These are all
just historical importance of the year AD.499]
AD.285

What is the importance of this year? If we stick to the basic prepositions such as,
1) Moola is the base of Rasi and Nakshathra division.
2) Kaliyugadi position of vernal equinox = 460 40|.
Does any coincidence of earlier mentions 3 entities occur at that
time? No. According to CRC, the only thing of importance is that in
AD.285 vernal equinox was opposite Chithra star. [There is another
point to be considered which will be revealed later]
AD.231

Even though the treatises like Aryabhateeya (Kalakriyapada-verse

11) declares Chaitra-sukla-prethipada (Chaitradi) as the beginning of
the year and the greater divisions of time such as Yuga, Kalpa etc.,
neither of the Sidhantic epochs, say of Suryasidhantha or
Aryabhateeya satisfied this stipulation. It must be remembered here
that even Vedanga-Jyotisa had a computational epoch beginning from

Sukla-pratipada that coincided with the winter solstice. Obviously

when the year beginning had a shift to the vernal equinox it must have
taken place at a coincidence of the vernal equinox with the Chaitrasukla-prethipada. In the absence of such a tradition there was no
reason for the Sidhantic astronomers to ascribe a beginning for the
year and Yugadi with the Chaitra-sukla-prethipada. It is apparent that
the intricacy may be because of the redactions undergone by the
Sidhantic treatises around AD.500 in which the original epoch of
Sidhantic astronomy might have got obliterated.
On examining the luni-solar configuration of the vernal equinoxes
around AD.233, the following astronomical data strikes our attention. The vernal equinox of AD.231 precisely satisfied all the aforementioned astronomical factors that would have truly characterized
the original Sidhantic epoch and year beginning with Chaitra-suklaprethipada.
Epoch: 21 March 231AD, Monday 15 30 UT (2033 Ujjain LMT),
Vernal Equinox coincided with Chaitra-sukla-prethipada. JD [TDT]:
1805510.22908. Moola (-Scorpi) precisely had a longitude of 2390
58| 2400 from the vernal equinox. New moon took place on Monday at 1035UT or Ujjaini LMT for JD [TDT] = 1805510.0238655.
Tuesday coinciding with the Sukla-pratipada marked the beginning of
Chaitra at Ujjain. The epochs K0 and K3332 corresponded to JD [TDT]
of 588466.34939 and 1805510.372718 respectively. In terms of
UT the epochs were separated by 1217045 days = 1217045 days =
3332 x 365.2596038 i.e. 3332 anomalistic years.
Notice the fact that this year satisfies the above said condition of
the coincidence of 3 entities.
[Still the reasons for the calculation deviation from AD.231 to
AD.238 remain to be identified. We should also find out the anomalies that caused this deviation from AD.231 to AD.238]
AD.233 (Considering Moolas fiducial role)

91

Moola has a fixed longitude of 2400 over the sidereal zodiac. As

can be seen in Indian Astronomical Ephemeris the proper motion of
Moola can be taken as zero and accordingly Moola had its sidereal
and tropical longitude equal to 2400 at the vernal equinox of AD.233.
(UT: 21 March 233, 03:23; JD [TDT] = 1806240.72368). Ayanamsa
as such may be computed either from the vernal equinox of AD.233
or by subtracting 2400 from the modern tropical longitude of -Scorpi.
On 2nd July 2000 the tropical longitude of -Scorpi is 240 35| 33.76||.
Alternatively, if we take the vernal equinox of AD.231 coincident with
Chaitra-sukla-prethipada as marking the zero point the ayanamsa will
be 240 37|.
|

i.e. The Ayanamsa is roughly 44 more than that of Lahri Ayanamsa

(Chitrapaksha ayanamsa).
[The Chaitra-sukla-prethipada condition (entity 1) is not satisfied
when AD.233 is accepted] AD.231 is better than AD.233 as all the 3
entities coincide. If we consider Moolas fiducial role as well, Ayanamsa
should be roughly 44| more than that of Lahari ayanamsa.
Now let us go back to the original question. Why this exact coincidence of the 3 entities does not occur in AD.238 (K3339)?
Movement of Nirayana Zero-point

It is apparent from equation (2) that the mean tropical sun coincided with vernal equinox of K3623 for the solar year-length of
365.25875 days. As a result of the continued use of this extra-long
sidereal year the zero point had a progressive movement towards
east by 0.00239 days per year. Could it be the cause of error in
calculation?
[The precession of equinox is approximately 50|| per year. But
there is continuous change in precession speed. According to modern
science precession speed of AD.285 is 49.9049 and of AD.2100 is
50.3132. It means that there is a change of 0.0222226|| in 100 years.
Could it be cause?]

Earlier it was said that - There is another point to be considered

which will be revealed later. It will be discussed here. The eastward
progress of the Sidhantic zero point touched the point opposite Chithra
(or vernal equinox of AD.285), only towards the end of 19th century
i.e., near about AD.1885. The Sidhantic panchangas (ephemeris) of
this period (for e.g. Vakya-panchanga that prevailed over South India) therefore had their zero point falling opposite Chithra by accident
and consequently the modern astronomical tropical longitude of sun
and the corresponding Sidhantic sidereal value had the difference equal
to an ayanamsa based on Chithras opposite point.
At this point I think it wont be irrelevant to present a statement
Hari made in a letter to me. When you dont know about the secular
variation rate of precession, accept what others say? For ayanamsa
how you are concerned about the year AD.231 or AD.238. Do you
know that Chithra-paksha is no longer based on AD.285? AD.285 is
the value of zero year based on the astronomical knowledge of
AD.1956 or so. Till the advent of the new theories, when ever precession was accounted a few years difference for zero value (of year)
was normal. AD.238 is the value derived by a computation across
3339 years from the epoch of Kaliyugadi. But there the Chaitradi
(Kali-year beginning) does not coincide with zero. Zero coincidence
of Chaitradi is in AD.231. These are all intricacies related to ancient
Calendar. Unless you read thoroughly about ancient Indian astronomy
and its computations, you may not grasp the intricacies. Continue the
study; keep the doubts in mind and as you progress in your studies
you will understand. Everything cannot be made simple by correspondence.
I truly agree with those statements. An unending search for the
truth of astrology, and its true foundations is necessary, for the acceptance of astrology as a science. Chadraharis search for correct zero
ayanamsa year also continues. We will wait for worthy knowledge
that would be revealed by this scholar in his search for truth of astrol-

92

ogy.
[What ever be the zero ayanamsa year, one should also remember
that - The zero ayanamsa year is not the year in which astrology
originated. Fixed zodiac with Moola as fiducial star, Ayanamsa, Zero
ayanamsa year etc are all mathematical concepts and therefore the
origin of astrology could be either before or after the zero ayanamsa
year such as AD.231. But the stellar divisions are mentioned in Vedas,
and as every historian agrees that Vedas are written before BC.1500,
we can be sure that the Zodiac was in use far before the zero ayanamsa
year. This was possible only because of the fact that Zodiac is a mathematical concept (A fixed reference frame based on which movements could be evaluated). Chandraharis idea is that the formation of
Sidereal zodiac originated in BC.4137 among the Tantric cults of PreAryan (Pre-Vedic) origin (Sarawathy River Valley Civilization/Sidhu
Civilization). This idea of Hari is not discussed here; at it is not relevant for understanding Ayanamsa and Zero-Ayanamsa year].
Is there any empirical testable method to ascertain the
accuracy of Haris Ayanamsa?

In the words of Einstein - In order to be able to consider a theory

a physical theory, it is only necessary that it implies empirically testable assertion in general. Is the Ayanamsa of Chandrahari such a
one? Yes, it is. In the astrological context 1) In Mrithyubhaga research ayanamsa is very important.
2) Sputa (Nirayana planetary longitudes) of all planets, Birth time
rectification, Desa systems, Varga Systems etc all depend on the accuracy of Ayanamsa, and is affected by any change in it.
3) But the best possible assertion could be the testing of the hypothesis Rhythm of the Universe is in tune with the rhythm of breath
pattern. (The equivalence of Microcosm and Macrocosm)
Although this Ayanamsa hypothesis has very good mathematical

and theoretical foundation, to verify the trustworthiness of this

Ayanamsa, we need to concentrate our studies in the above-mentioned 3 areas.
[That is why Chandrahari jumped into studies such as 1) Mrithyubhaga Research
2) Microcosm - Macrocosm equivalence concept in Tanthra.
3) Biological - Circadian rhythm etc]
Conclusion

Hari is calling for the support of every learned astrologer, who is

searching for the truth of astrology. Why he needs help? In his own
words - To strikeout a new path in this labyrinth is a difficult task and
no single author however resourceful he may be unable to adequately
support each and every one of his sentences or arguments by quoting
appropriate authorities.
It is said that once you catch the tail of a tiger you cannot leave it!!
I would elaborate. It revealed to Chandrahari that there are some
fundamental mathematical concepts behind the Nirayana zodiac. (He
started studying the subject). Then there came the necessity of refining those mathematical concepts (Again through study of the connected subjects became a necessity). Now comes the stage of giving
empirical proof for the trustworthiness of his mathematical theory on
Ayanamsa. (The study continues - and he always comes out with
some fruitful results!)
This man is a true learner. A truth seeker!... Let this man continue
his studies... This is the research path by which astrology may get
accepted as a science one day. So encourage this person and say Go on...thousands are behind you...

Kunda - Birth time Rectificaion

Introduction

93

Kunda Multiplication method can be used for Birth time rectification. The word Kunda originated from Paralper system (Assigning
numbers to Alphabets) of Kerala. In which Ka=1 and Nda =8. When
alphabets are used to write numbers, digits should be written in reverse order. (Sankhayanam Vamatho gathi). Therefore, Kunda = 81.
What is the importance of this number? 81 = 9 x 9. It shows the
Navamsa-Navamsa. (It is better to use the word Navamsa-Navamsa/
Nava-Navamsa to refer to Kunda. As the word Kunda has got a
Kerala regional origin, and as it just notates a number, I am not supportive to Chandraharis idea of relating Kunda to Kundalini) The
questions to be answered are:
1) Where this method originated? (What is the authentic sloka
connected with this method?)

of Vraha-hora), the astrologers consider the trine stars of NavamsaNavamsa as well. Asc shows the body, and Moon (birth-star) shows
the mind. A combined effort of these two is necessary for a birth to
take place. That is why the acharya says that both of them should be
related to each other. (Another factor to be considered is the rhythm
of the day. That is where the Pancha-tatva comes into play)
The Presnamarga acharya is asking us to apply this method in
Presna. Can it be applied for birth-time rectification in Horoscope?
From where Presnamarga acharya got this method? The root of this
method lies in Varaha-hora. In the words of MihiraTathkalamindu sahitho dwirasamsako yasthathulya rasi sahitho purathassasanke

2) How it should be used? (How it should be applied?)

yavanudethi dina-rathri samanabhaga-

3) How much rectification can be attained with this method?

sthavathgathe dinaniso prevadanthi jenma

4) What are the demerits of this method?

Let us try to answer these questions.
Method

One of the authentic references we see about this method is on

Presnamarga. It says,
Kundanikhne pridhak legne prashtre thara na chethbhaveth
Kshipthva kaschith kalasthekthva(aa)neyam prashtre jenmabham
If the resultant longitude, of Asc x 81 falls on the birth-star of the
qurent, then the Asc is correct. If it doesnt, increase or decrease
some minutes to the Asc and again multiply with 81, and see whether
it falls on the birth-star of the qurent.
According to the statement Trikonagananam sarvathra yojyam
(You should consider trine stars always) in Desadhyani (a famous
vyakhya of Varaha-hora) and Hridyapadha (another famous vyakhya

This sloka has many meanings. Kunda calculation is one of the

interpreted meanings from this sloka. Rasas are 9 in number. (Nava
rasa) Therefore Dwiramsaka means 9 x 9 =81. Therefore one of
the meanings would be If Asc x 81 is equal to the birth-star then it is
the birth-time. Therefore, now we can say that this method can also
be applied in horoscopes. But from where Mihira got this method?
The root text is Sounaka hora. In the words of the great saint Sounaka
Yedrasi samjcha aadhane seethamso syannavamsaka
navamsaka navamso va soothi sthathsdhepi va vidhou
This sloka has the same meaning as included by Mihira in his sloka.
Now we are sure that it is an authentic method, put forward by the
great saints, for the rectification of birth-time.
What are the propositions of this method?

The Navamsa-Navamsa (Kunda) takes 18 min to make a com-

94

plete revolution of the zodiac. As we are considering the trine-stars,

to cover 9 stars it takes 18/3 = 6 min. Therefore, the maximum correction we can attain by using this method is half of 6 min. i.e. (plus or
minus) 3 min.
If we stick to the preposition that birth-star should come in the
trine-star of Kunda-sputa (Longitude of Navamsa-Navamsa), one
or two ideas comes to our notice. They are1) No two birth can take place within an interval of 6 min. In other
words, in the case of twins, there would be 6 min. difference between
the birth times. (Only in the case of Siamese twins this law should be
violated)
2) As the methods for sex determination from horoscopes are given
in authentic texts (we can determine whether the child is boy or girl
from birth-time/horoscope itself), it means that, Siamese twins should
be either both boys or both girls. No Siamese twins with one of them
boy and other girl would occur. (As it is a fact we know, it could be
taken as a fact for the worth fullness of Navamsa-Navamsa theory)
Such strong assertions pointed to by this method should be tested
scientifically. If found false, we should drop this method, and search
for more reliable/authentic/rational methods.
In Haris words, It all points to a rhythmic correlation between
the revolution of earth (Asc) and the movement of Moon (birth-star).
As the whole astrology is concerned with the inter-connectedness of
the rhythm of the universe with human/mundane destiny, it is not only
a possibility, but also a plausible research field.
What are the limitations of this method?

Some of the limitations of this method are 1) It only helps for (plus or minus) 3 min. correction in birth-time.
So if there is an error of more than 3 minutes, Kunda multiplication
method won't be of any use.

2) Authentic texts such as Skanda hora (by god Subrahmanya),

Brihath prajapathyam (by Deksha prajapathi), Sounaka hora, Presnarethnam, Presnamarga etc postulates the Varga chathushtaya theory
for birth-time rectification. The Varga-chathushtaya (4 Vargas) include
a) Navamsa (Asc x 9)
b) Navamsa-Navamsa (Asc x 81)
c) Dwadesamsa (Asc x 12)
d) Navamsa-Dwadesamsa (Asc x 108)
According to this theory, of the above 4 vargas, the trine-star of
two or more should coincide with birth-star. The Skanda-hora statement Dridam dwi bahu samvadath sarvam vidhi dwijothama
If two or more methods point to the fact that the birth-time is
correct, then accept that as the correct time, is supportive of this.
Navamsa-Navamsa (Kunda) is just one of these methods.
Conclusion

If you are using JHora software, you will see that separate options
for Nava(msa)-Navamsa and Kunda are given. The longitudes arrived at by both are different, and both of them does not seem to be
correct. It seems that PVRs understanding of Kunda (NavamsaNavamsa) is clumsy. Otherwise, why should there be two separate
options for Kunda and Navamsa-Navamsa in JHora software? Hope
that PVR ji will come out with some sufficient explanation.
We should always take the side of truth. This statement is especially true in the case of astrological research. At times we might be
on the side of wrong arguments, and when it reveals to us that our
arguments are wrong, we should be ready to revise our views. Saving face shouldnt be by sacrificing facts. That should be the spirit of

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the true astrologer, who is true to goddess Saraswathy.

Kunda is not an ultimate method for birth-time rectification. I have
done some special research on the different methods available for
birth-time rectification available in ancient texts. Totally I could find
12 methods (as per ancient texts) for birth-time rectification, and for
verifying whether the Asc is correct. Of these Varga-chathushtaya
and Pancha-tatva methods are the best ones I feel. Vargachathushtaya method gives importance to the combined effort of Body
(Asc) and Mind (Moon), while Pancha-tatva method gives importance to the rhythm of day.
NB :- True doubts and criticisms are encouraged. I am always ready to accept new methods if they are found effective and
authentic. I humbly submit this article before the scholars.
"Ano bhadra krethvoyenthu viswatha" (Rig Veda)
[Let knowledge come to me from all directions]
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