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Is Jyotish a part of the Vedas?

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Some Astrologers have a misunderstanding that Jyotish is not a part of the Vedas, which is
utterly an absurd misunderstanding. Had these Astrologers been well read, and done their
homework, probably this air of disbelief would not have risen since last few years. Through
this post, I attempt to reinstate the fact that the Jyotish which we are into is indeed a
Vedanga Jyotish.
 1) The 4th Mantra of the 8th Sookta of the 10th Kanda of the

talks about the Chakra (Zodiac), with 12 Pradhayas (Spokes or the 12 Parts - Signs ) and 360
Nails ( Degrees of the Zodiac). It also talks of the 3 Nabhies which is nothing but the points of
the ellipse (which is the Zodiac that's not an exact circle but Conical. Also, one can read
about the ellipse in the Wikipedia for further information). After reading this, can anyone tell
that Jyotish was not known to the Ancient Vedic people.

2) In the 19th Kanda of the Atharva Veda, the 10th Mantra speaks about getting grace from
the Moon, the Sun, and from Rahu and Ketu too (If this is not Jyotish then what is it?).

3) In the Rig veda, the 11th Mantra of the 51st Sookta of the first Mandal, talks about
association of Heart Diseases related to the Sun. This Mantra requests the Sun to destroy all
Heart troubles to any native (If this is Not Jyotish, then what is it?).

4) The Mantra 13th from the same Sookta as above talks about "Strength and Prowess"
being related to the Sun, and requests the Sun to grant power so that it may enable one to
kill his enemies (If this is not Jyotish then what is it?).

5) The 1st Mantra of the 115th Sookta of the Rigveda speaks of the Sun as the Atma. (Don't
we treat the Sun as the same in Jyotish?).

6) Mantra 89 of 4th Sookta of the 18th Kanda of the Atharvaveda relates the Moon to a
Watery core (Don't we treat the Moon as Watery in Jyotish?).

7) The Bhagavd Gita, Chapter 15 Shloka 13 also talks about the Moon as being Watery and
nourishing all Planets – vegetable (Don't we have the same reference in Jyotish too?).

8) Yajurveda Chapter 15 and Mantra 54 mentions about Budh being related to consciousness
(Don't we have Mercury related to Intelligence in Jyotish?).

9) Yajurveda Chapter 19 Shloka 75 talks about the Planet Venus and its relation to the
accumulations of Semen in the body (Don't we have Venus as the Karaka for Semen in
Jyotish?)

The above makes it very evident that Jyotish is very much a part of Indian heritage and also
an integral part of the Vedic Lore.

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https://www.vedanet.com/nakshatras-and-upanakshatras/

Nakashtras and the Rg Vedic Code

Knowledge of the Nakshatra system through symbolism of the number 27 is built into the very
structure of the Rg Veda, which is extensively examined in the recent work of Subhash Kak.**2
The Rg Veda consists of ten books (mandalas). These contain different numbers of hymns
(suktas), which if added together in various ways yields much interesting astronomical information.
1—-191 2—-43 3—62 4—-58 5—-87
6—–75 7—104 8—92 9—-114 10—191
For example, if we add the hymn counts of books four to seven, the central four of the ten books
of the text we arrive at 324, the Nakshatra year of 12 X 27 days. The book counts are Book 4-58
hymns, Book 5-87 hymns, Book 6-75 hymns, book 7-104 hymns. This means that the total of books
4 and 7 equals 162 as does that of books 5 and 6, which together equal 324. In addition the total
number of hymns in the first four books (191+43+62+58) equals 354 or the total number of days
in a year of twelve lunar months (12 X 29.5 days), thus further affirming the astronomical nature of
the code.
Moreover the total number of hymns in the Rg Veda is 1017, which is 324 times Pi. 324 is also 108
X 3. 108 is the number of quarters in each Nakshatra (27 X 3). 1017 is also 339 X 3. 339 is the
total number of bricks in the upper two layers of the Vedic fire altar (78 + 261 (Satapatha
Brahmana).

2. Upanakshatras and the Vedic Zodiac

Upanakshatras
The Vedic fire altar is an image of time, the year, the human being (purusa) and the universe.
Perhaps the most extensive examination of the fire altar occurs in Satapatha Brahmana,
particularly chapter X, which deals with the secret meaning of the altar. In X.5.4 the altar is equated
with 1. the earth, 2. the atmosphere, 3. heaven, 4., the sun, 5. the Nakshatras, 7. the meters, 10.
the year, 12. the body or self (Atman), and 14. with the entire universe (all beings, all gods). The
fire altar is not only an image of time but of space and of consciousness. In equating the fire-altar
with the Nakshatra, the idea of the Upanakshatras arises.
But, indeed,- that Fire-altar also is the Nakshatras; for there are twenty-seven of these Nakshatras,
and twenty seven secondary stars accompany each Nakshatra,-this makes seven hundred and
twenty, and thirty-six in addition thereto. Now what seven hundred and twenty bricks there are of
these, they are the three hundred and sixty enclosing-stones and three hundred and sixty
Yajushmati bricks’ and what thirty-six there are in addition, they are the thirteenth (intercalary)
month.”

Satapatha Brahmana X.5.4.5

A question of calculation arises. 27 X 27 equals 729, not merely 720, is this not merely poor
mathematics, an incapacity even to accomplish simple multiplication? This is a misunderstanding.
The Vedas are seeking to establish equivalence between various types phenomena. For this
purpose they use various approximations. The equation with 720 is such an approximation to
correlate the Nakshatras with the days and nights of the year. In fact 720 itself is not the number
of the days and nights of the year, which the Vedic people also knew, but used because of its
mathematical value for dividing up the sky.
There are many instances of approximations used in Vedic literature. Such approximations occur
with sound in the same Brahmana. For example (S.B.X.6.8-9), uktha, is repeatedly equated with
ut-stha.
“Agni is uk, his offerings are tham. By the offerings Agni rises up (uttistati).
Aditya (the Sun) is uk. His moon is tham. By the moon the sun rises up (uttistati).”
Clearly the Vedic priests knew that “uk” and “ut” were different sounds. Their equation was an
approximation. Similarly with these numbers, a correlation was established of a general nature,
which is not to deny that the Vedic people had more specific knowledge. The purpose of these
Vedic equations was not to promote mathematical accuracy but to link the universe into a common
understanding.
Yet the question does arise were these Upanakshatras actually 729 and merely equated with 720?
Or were they 720 , which would require some Nakshatras sharing an Upanakshatra? For this three
Nakshatras would have to share one Upanakshatra. It is probably the latter because the division
of the zodiac into 720 parts is easier to calculate mathematically than 729 and is more important
because of its correlation with the days and nights and the sun. The existence of the
Upanakshatras clearly indicates a concern for smaller divisions of the zodiac, down to at least 720,
half a degree.

The Sun and the Zodiac of 360 degrees

There are references as early as Rg Veda, the oldest Vedic text to a wheel of heaven of 360
spokes divided into 12:
With twelve fellies, the wheel is one, with three axles, who can comprehend it? On it are three
hundred and sixty spokes that moving are not disturbed.
dvadasa pradayascakram ekam trini nabhyani ka u tacchiketa
tasmintsakam trisata na sankavo arpitah sastirna calacalasah
R.V. I.164.48
With twelve spokes, it is not exhausted, the wheel of the law revolves around heaven. Oh Agni
(fire or the sun) there your twin sons stand who are 720.
dvadasaram nahi tajjaraya varvarti cakram pari dyam rtasya
a putro agne mithunaso atra sapta satani vimsatisca tasthuh
R.V. I.164.11
The same hymn also refers to this wheel as 720 spokes (each a twin or a couple) divided into
twelve parts (Rg Veda I.164.11). This same idea occurs in a number of places in Vedic literature.
The God Vishnu, a Sun God, is said to have four times ninety names (Rg Veda I.155.6), perhaps
reflecting the equinoxes and solstices. More specifically in the Satapatha Brahmana the fire altar
is said to be the sky (X.5.4.3). The fire altar is also the Sun (X.5.4.4).

“But, indeed, that Fire-altar also is the sun:-the regions are its enclosing stones,
and there are three hundred and sixty of these, because three hundred and
sixty regions encircle the sun on all sides;-the rays are its Yajushmati bricks, for
there are three hundred and sixty of these, and three hundred and sixty rays of
the sun.”
The sun is surrounded by three hundred and sixty directions and gives forth three hundred and
sixty rays that relate to these directions. This suggests a zodiac or belt through which the Sun
travels. The idea is developed further in the same section.
“But, indeed, that built Agni (the fire-altar) is all beings, all the gods; for all the
gods, all beings are the waters, and that built fire-altar is the same as those
waters;-the navigable streams (round the sun) are its enclosing stones, and
there are three hundred and sixty of these, because three hundred and sixty
navigable streams encircle the sun on all sides; and the navigable streams,
indeed, are also the Yajushmati bricks, and there are three hundred and sixty
of these, because three hundred and sixty navigable streams flow towards the
sun.”
The Sun is figured as riding in a boat as early as the Rg Veda (for example RV V.45.10-11) but
also other ancient literature, like the Egyptian. Three hundred and sixty streams circle and sun and
three hundred and sixty more flow toward the sun. The sun in its travels crosses over these, which
are like lines of longitude.
While these 720 rays and directions or streams are equated with the days and nights of the year,
they clearly have a spatial existence as well. This is verified further by their equation with the
Nakshatras and Upanakshatras.
In other words a zodiac of 360 or 720 divisions was known in the late Vedic period long before any
contact with Greek astronomy or even much of Babylonian astronomy. This zodiac has
antecedents in Vedic literature going all the way back to the Rg Veda itself and may have existed
there as well. This suggests the existence of a long and independent tradition of astronomy in
India.
Now this wheel of heaven of 360 parts, as already noted, is also divided by twelve. As this wheel
has a spatial as well as temporal reality, this suggests a zodiac divided into twelve divisions. In
other words a zodiac of twelve divisions does exist at least as an idea in Vedic thought going back
to the Brahmanas or perhaps even to the Rg Veda. However there appears to be no place in Vedic
literature where these twelve divisions are given names like the twelve signs of the zodiac. Nor are
we certain at which point in the zodiac they began, but further research may help answer these
questions.

3. Later Vedic Astrology

Vedic Astrology of the classical period, after Varaha Mihira, stresses a fourfold division of
Nakshatras or Nakshatra padas of which there are 108 or 27 X 4. One hundred and eight is a
sacred number in Vedic thought going back to the Vedas.
Upanakshatras resemble Vedic divisional charts, which may similarly date to an early period. Vedic
astrology divides the 12 signs into smaller divisions. For example, it has a twelvefold division of
each sign, a sign of the sign, much like the Upanakshatras that are Nakshatras of Nakshatras. It
has divisions of signs by 2, 3, 4, 7, 9, 10, 12, 16, 20, 24, 27, 30, 40, 45 and 60 (hora, drrekana,
caturtamsa, saptamsa, navamsa, dasamsa, dvadasamsa, sodasamsa, vimsamsa,
caturvimsamsa, saptavimsamsa, trimsamsa, khavedamsa, aksavedamsa, sastiamsa,). Such
divisional groupings are characteristic of Vedic astrology and are little used in Greek astrology.
The Upanakshatras are the same the subtlest or sixty fold division (Sastiamsa), with 12 X 60 =
720 just like the Upanakshatras. This is the last and perhaps most important of the subdivisions of
the zodiac in Vedic astrology and the only one in which each of these subdivisions is given a
special name (Brhat Parasara Hora Sastra VI.33-41). The existence of these divisional factors in
later Vedic astronomy may reflect the trend of thought already in evidence in Satapatha Brahmana.

Astronomical Dating of Vedic Texts

Vedic Nakshatra lists (Atharva Veda, Taittiriya Samhita, Taittiriya Brahmana, Satapatha
Brahmana) make Krttika (Pleiades) the first of the Nakshatras. Satapatha Brahmana specifically
relate it to the eastern direction. This yields clear astronomical data. Let us examine this position
in a hymn of Atharva Veda, which mentions all the Nakshatras.
Easy to invoke, oh Agni, may the Krttikas and Rohini be, auspicious Mrigasira and peaceful Ardra.
Graceful be Punarvasu, beautiful Pusya, bright Aslesa, with the solstice at Magha for me. Virtuous
be Purva Phalguni and Uttara, Hasta and Citra peaceful and may Svati give me joy. Bounteous
Visakha, easy to invoke, Anuradha, the best Nakshatra Jyesta, I invoke, and Mula. May Purva
Asadha provide me nourishment and Divine Uttara Asadha give me strength. May Abhijit provide
virtue, as Sravana and Sravista grant beauty. May Satabhisak give me greatness for expansion,
and the two Prostapadas give protection. May Revati and Asvayujaur give me fortune and Bharani
grant me wealth (AV XIX.7.2-4).
The term ‘ayana’ specifically means solstice in later astronomical literature, so we cannot ignore
such a meaning in its occurrence here. We find it in the northern and southern courses of the Sun
as uttara-ayana and daksina-ayana. Moreover, we see Agni, the God of the east and the vernal
equinox, leading the list of the Nakshatras, as Ashvini did in later times.
Taittiriya Brahmana states:
One should consecrate the (sacred) fire in the Krttikas;…the Krttikas are the mouth of the
Nakshatras (T.B. i.1.2.1).
Here the Krttikas lead the list of the Nakshatras, not as a theoretical statement but as a practical
timing for establishing the sacred fire. The same Brahmana also states:
The Nakshatras are the houses of the Gods…the Nakshatras of the Gods begin with the Krttikas
and end with Visakha, whereas the Nakshatras of Yama begin with Anuradhas and end with the
Apabharanis (TB i.5.2.7).
The Gods are identified with the constellations. They are divided into two halves, those that relate
to the Gods or the powers of life, and those that relate to Yama, the God of death (Yama, we
should note, is the ruler of Apabharani or Bharani and Agni of Krttika). This suggests a division of
the zodiac by Agni as the point of the vernal equinox and the autumn equinox occurring between
Visakha and Anuradha (03 20 Scorpio).
Satapatha Brahmana similarly states,
The Krttikas do not swerve from the eastern direction, all the other constellations do (S.B. II.1,2,3).
This shows a time when the Krttikas marked the vernal equinox, confirming this order. It provides
us a number of references to a time in which the vernal equinox was in the Krttikas, along with the
appropriate other Nakshatras.
Krttika marks early Taurus and Magha early Leo. The vernal equinox and summer solstice were
in this area c. 2500-2000 BCE. Such data reflects the late Harappan era. This is the same as the
late Sarasvati era, shortly before this river, which is prominent in the Vedas, ceased as a perennial
stream, which occurred around 1900 BCE. Knowledge of the Upanakshatras would thus also be
of the Harappan era, which is certainly a sophisticated enough urban culture, to produce such
knowledge.

Planets in Vedic literature

I argued in an earlier paper**3 that the planets were also known in Vedic literature but generally
as a group. This information on the Vedic zodiac and Upanakshatras shows a sophistication of
astronomical observation that would have clearly noted planetary positions.

Conclusion
While one could argue that such subtler divisions were merely conceptual and that the Vedic
people were unable to observe or to use them, the very fact that they had the idea gives them
much more sophistication than generally granted them. If they had the idea, they would likely have
tried to use it, particularly since they had many related ideas of different divisions of time and
space, especially because Vedic texts speak of observing Nakshatras.
Such information as in this paper suggests that the Vedic level of calculation relative to time, space
and the stars, was much higher than generally acknowledged and may have had a greater
influence on other cultures than yet properly considered, perhaps extending to Babylonian,
Egyptian and Greek thought in which modern scholars, not knowing the Vedic information,
generally see the origins of a zodiac of 360 degrees.
Usage of the Upanakshatras Today
In Vedic astrology today, there are some computer programs like Sri Jyoti that do calculate the
Upanakshatras. This allows us greater specificity in dealing with the Nakshatras and their meaning.
The normal way of using the Nakshatras is to first examine their general meaning and second to
look into the particular Nakshatra pada or quarter of the Nakshatra (a division of 3 degees and 20
minutes or 200 minutes), which have their subset of planetary rulers. These in turn relate to
Navamshas and their respective signs.
The Upanakshatras provide us a deeper level of examination, with each Upanakshatra covering
an area of slightly less than 30 minutes or half a degree. Examining the Upanakshatras and their
effects on the life and personality is an important new area of chart examination. One looks at the
relationship of Nakshatra and Upanakshatra in terms of nature and rulership and their
interrelationship. This can be done not only relative to the Moon but also relative to all the planets.
We would urge serious practitioners to examine this issue further.
Translations from Satapatha Brahmana are from the Sacred Books of the East Vol. 12, 26, 41, 43,
44. Delhi: Motilal Banarsidass, 1988. All oher Sanskrit translations are by the author.