1.

INTRODUCTION

Astrology is a composite subject that involves a great deal of familiarity and detailed
study. The main purpose of medical astrology is to deliver a sign to the cosmic impacts at the
time of sickness are probable to be beneficial or injurious to the sufferer and thus the:
1. Harshness of the particular disease
2. Period of the disease
3. Credible eventual outcome of the disease, and
4. Additional means that might be engaged by a physician to counter the disease and that
enable the renovation of the patient’s health.
Traditionally, the most collective astrological methods employed in medical astrology are birth
transits (the birth chart linked to the current location of the zodiac and the planets) and horary
astrology (hora = hour, a chart established solely on the current location of the zodiac and
planets). A medical horary chart is also called as a decumbiture chart, as it is usually cast for the
time the sufferer proceeds to be in bed. Transit charts have only originated recently and
decumbiture charts are by far the earliest method.
In medical astrology ‘planets’ generally denotes to the ‘visible’ planets: Mercury, Venus,
Mars, Jupiter and Saturn, but also comprises the Sun and the Moon. The astrologer's chart is a
16° wide band of sky that monitors the deceptive path of the Sun. The zodiac is separated in 12
equivalent parts named zodiac signs, which are: Aries, Taurus, Gemini, Cancer, Leo, Virgo,
Libra, Scorpio, Sagittarius, Capricorn, Aquarius and Pisces. Due to the earth’s revolution, the
zodiac seems rotate around the earth around once every 24 hours. The 12 Houses are immovable
divisions of the sky - from the point of sight of an observer on earth - over which the planets and
the zodiac look to move as the earth revolves on its axis.
HINDU PHILOSOPHY - (THE SHAD-DARSANAS)
Philosophy is the normal feature of religion. It is an essential part of religion in India. It is
a coherent analysis into the nature of Truth or Reality. It provides clear solutions for the
philosophical, indirect problems of life. It illustrates the way to get free from pain, death and it
will achieve immortality and perpetual bliss.
Philosophy has its own root in the practical desires of man. Man wants to know about
transcendent matters when he is in a contemplative state. There is a wish within him, to identify

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the clandestine of death, the stealthy of immortality, the nature of the soul, the Originator and the
world. Philosophy assists him to distinguish all these things. Philosophy is the creativity of the
developing spirit of man. Great inspired thinkers and philosophers live in all ages. They raise and
inspire the people [1].

Fig. 1.1 Hindu Philosophies (Astrology) in Ancient India

VEDANTA - THE MOST SATISFACTORY SYSTEM OF PHILOSOPHY

Some of the principles of the Nyaya, the Vaiseshika, the Sankhya and the Yoga are
opposite to the teachings of the Vedas. These systems are only cursorily based on the Vedas. The
Nyaya and the Vaiseshika schools trust too much on human motivation, though they agree that
the Vedas are the ultimate authority. Human intelligence is fragile and finite. It has its
restrictions. It operates within time, space and causality. The results cannot be dependable. It
cannot solve inspiring matters.
Vedas only are reliable and confident. They comprise the admissions or direct intuitional
experiences of seers and Rishis. These experiences will calculate the experiences of those who
have achieved the Knowledge of the Self (Brahma-Jnana). The Vedanta is the most suitable
system of philosophy. It has been progressed out of the Upanishads. It has outdated all other
schools. The Mimamsa School had laid great stress on services, or Karma-Kanda. Upasana and
Jnana are only equipment to Karma. This view is disproved by the Vedanta school. According to
the Vedanta, Self-realization (Jnana) is the principal thing, ceremonious and worship is fixtures.

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Karma will make a move from one to heaven which is only a temporary place of sophisticated
sensual enjoyment. Karma cannot abolish the cycle of births and losses, and it cannot provide
undying bliss and immortality [2].
During the time of Sankaracharya, all the six schools of philosophy succeeded.
Therefore, he had to disprove the other systems in order to create his absolute monism (Kevala
Advaita). But, nowadays, Sankhya, Vaiseshika, etc., are in forename only. Even now, some
Hindu evangelists, Sannyasins and Mandalesvars attempt to establish Advaita Vedanta by
contradicting these old systems. This is a fault. They have to disprove at the present moment
acquisitiveness, uncertainty, atheism and science then they created Advaita Vedanta.
THE NYAYA
The Nyaya or Hindu logic was established by Gautama Rishi, who is also well-known by
the terms Akshapada and Dirghatapas. The Nyaya and the Vaiseshika are logical types of
philosophy. The word Nyaya indicates going into a subject, i.e., examining it analytically. In this
sense of analysis, the word Nyaya is accurately opposite to Sankhya, synthesis. The Nyaya is
sometimes named as Tarka-Vidya or the Science of Debate, Vada-Vidya or the Science of
Conversation. Tarka is the special aspect of the Nyaya. The Nyaya is not just formal logic, but a
comprehensive epistemology. Ordinary people consider that the Nyaya is mainly worried with
logic. Logic is simply a part or a single topic. The determination of the Nyaya is a serious
examination of the objects of familiarity by means of the canons of reasonable proof. The Nyaya
system contracts with metaphysical difficulties. It holds discussions on psychology, logic,
metaphysics and divinity [3].
THE VAISESHIKA
Rishi Kanada is also acknowledged by the names, Aulukya and Kasyapa. The Vaiseshika
system precedes its forename from Visesha or discrimination which is the specific differentia of
things. The maxims of Kanada cover the spirit of the Vaiseshika philosophy. The principal
subject preserved therein is Visesha, one of the six Padarthas or groups counted by the founder.
The Vaiseshika and the Nyaya decide in their essential principles, such as the nature and
abilities of the Self and the atomic philosophy of the universe. The Vaiseshika is a supplement to
the Nyaya. The Vaiseshika has, for its main objective, the study of experience. This is created by
ordering its investigations under groups (Padarthas), i.e., list of certain general properties or

3
qualities that may be established by existing things. It expresses general formations, which relate
things, whether by intellects or by interpretation, or by specialist [4].
THE SANKHYA
The word ‘Sankhya’ defines ‘number’. The system offers a list of principles in the
universe, twenty-five in number. Hence the term is quite appropriate. The word ‘Sankhya’ is
employed in the sense of ‘Vichara’ or ‘philosophical reflection’.
In the Sankhya system, there is no logical enquiry into the universe as really existing,
organized under topics and groups. There is a synthetical system, beginning from an original
primordial Tattva or Standard, termed Prakriti, that which changes or creates or transports forth
(Prakaroti) everything else. Perception (Pratyaksha), implication (Anumana) and right assertion
(Apta Vakya) are the three Pramanas or evidences in the Sankhya system. The term Apta means
fit or right. It is smeared to the Vedas or inspired teachers. The Naiyayikas have four types of
proofs, viz., perception, implication, contrast and verbal authority. The Mimamsakas identify six
types of proofs.
Dual Concept of Purusha and Prakriti

The Sankhya scheme is usually studied next to the Nyaya. It is an attractive system of
philosophy. The western theorists also have great esteem for this system. It is more dualistic. It
accepts the realism of Purusha and Prakriti
Prakriti and Purusha are Anadi (beginning less) and Ananta (infinite). Non-discrimination
among the two is the origin for birth and death. Perception between Prakriti and Purusha offers
Mukti (salvation). Both Purusha and Prakriti are sat (real). Purusha is Asanga (unattached). He is
sensible, all-pervading and everlasting. Prakriti is achiever and enjoyer. Souls are limitless [5].

PRAKRITI
‘Prakriti’ originated from ‘Pra’ (before) and ‘Kri’ (to make). It looks like the Vedantic
Maya. It is the one cause of the universe. It is named as Pradhana or the chief, because all effects
are established on it and it is the source of the universe and of all objects.
Characteristics of Prakriti

Pradhana or Prakriti is perpetual, penetrating and immobile. It is one. It has no reason,

but it is the origin of all effects. Prakriti is self-governing and uncaused, while the products are

4
affected and reliant. Prakriti can be determined by only on the activity of its own integral Gunas
(metaphysical properties).
Prakriti is insolvent of intelligence. It is similar to a string of three constituents. The three
Gunas form the three strands. Prakriti is simple dead matter which is prepared with firm
potentialities owed to the Gunas.
The Modifications of Prakriti
Mahat or the Cosmic Intelligence is its first method. Intellect is the matter for self-
importance. Egoism is a practice of intellect. It is the matter from which the intellects and the
rudimental features are created. The senses and the rudimental components are the procedures of
self-importance. The gross elements are the practices of rudimental components. Intellect, self-
importance and the five subtle essentials or Tanmatras are the properties of Prakriti. This
creation, from intelligence down to the elements, is transported by the alterations of Prakriti.
Having observed the properties, the causes (Prakriti) are concluded. It is unnoticeable from its
subtleness. It must, therefore, it can be concluded from its properties [6].
THE GUNAS
According to the Sankhya philosophy, Prakriti is collected of three Gunas or forces,
named Sattva (purity, light, and harmony), Rajas (passion, activity, motion) and Tamas (inertia,
darkness, inertness, inactivity). Guna denotes a cord. The Gunas drag the soul with a triple bond.
These Gunas are not the Nyaya-Vaiseshika Gunas. They are the real substances or constituents,
of which Prakriti is established. They make up the whole world progressed out of Prakriti. They
are not adjoined in equal extents, but in fluctuating proportions, one or the other existence in
excess. Sat-Chit-Ananda is the Vedantic persons, so also the Gunas are the Sankhyan persons
[7].
THE PURUSHA
Characteristics of the Purusha
The Purusha or the Self is past Prakriti. It is perpetually separate from the latter. Purusha
is deprived of beginning or end. It means without qualities and without abilities. It is delicate and
ubiquitous. It is beyond mind, intelligence and the senses. It is afar from time, space and
interconnection. It is the everlasting seer. It is faultless and immutable. It is pure realization
(Chidrupa). The Purusha is not the achiever. It is the observer. The Purusha is similar to crystal
without any color. It seems to be coloured by the dissimilar colors which are placed before it. It

5
is not substantial. It is not an effect of combination. Hence it is unforgettable. The Purushas or
souls are unlimited in number, according to the Sankhya. There are numerous Purushas. If the
Purushas were one, all should be developed free if any one achieved release. The different souls
are primarily identical in nature [8]. There is no measure for the Purusha. It does not go
anywhere when it achieves freedom or release. Souls occur perpetually separate from each other
and from Prakriti. Each soul recollects its independence. It rests unchanged through all
migrations. Each soul is a spectator of the action of a separate creation, without taking part in the
act. It is a looker-on bonding itself with the silly Prakriti, like a lame man riding on a blind man’s
shoulders, in demand to observe the phenomena of creation, which Prakriti herself is not capable
to observe. The Purusha or the Self is the observer (Sakshi), a spectator (Drashta), a by-stander
(Madhyastha), self-contained (Kaivalya), passive and unresponsive (Udasina) [9].
THE JIVA
The Jiva is the personality in union with the intelligences. It is restricted by the body. It is
capable with egoism. The replication of Purusha in the Buddhi or intelligence seems as the ego
or the empirical soul. It is related with unfamiliarity and Karma. It is a theme to pleasure, pain,
act and its fruits. It revolves in the cycle of births and deaths. The Jiva must recognize the
excellence of the Purusha. It must achieve the status of the Purusha. Every Jiva has in it the
developed Purusha concealed within. It must develop conscious of the actual nature of the higher
Purusha. Freedom or excellence is a reoccurrence of one’s true Self. It is the elimination of an
illusion which covers one’s true nature [10].
FAITH AND CUSTOM IN HINDU CULTURE
Cultural development is a chronological process. Our ancestors educated many things
from their precursors. With the passage of time they added it from their own knowledge and
gave up those persons which they did not deliberate the usefulness. We have learnt many things
from our descendants. As time goes we remain to add new views, new ideas to those previously
existent and sometimes we offer some which we don‘t reflect usefulness any more. This is how
culture is communicated and conceded forward from generation to next generation. The culture
we receive from our predecessors is named our cultural inheritance [11].
This heritage occurs at various levels. Humanity has genetic culture which may be
entitled as human heritage. A nation receives a culture which may be called as national cultural
heritage. Cultural heritage comprises all those features or values of culture communicated to

6
human beings by their descendants from generation to generation. They are esteemed, protected
and sustained by them with unbroken continuousness and they feel gratified of it. A few
examples would be supportive in clarifying the perception of heritage. The Taj Mahal, Jain caves
at Khandagiri and Udayagiri, Bhubaneswar, Sun Temple Konarak, Jagannath Temple, Puri,
Lingaraja Temple, Bhubaneswar, Red Fort of Agra, Delhi‘s Qutub Minar, Mysore Palace, Jain
Temple of Dilwara (Rajasthan) Nizamuddin Aulia‘s Dargah, Golden Temple of Amritsar,
Gurudwara Sisganj of Delhi, Sanchi Stupa, Christian Church in Goa, India Gate etc., are all
significant places of our heritage and they will be protected [12].
Besides the architectural formations, memorials, material artifacts, the intelligent
achievements, philosophy, resources of knowledge, scientific inventions and detections are also
the part of heritage. In Indian background, the assistances of Baudhayana, Aryabhatta,
Bhaskaracharya in the area of Mathematics, Astronomy and Astrology; Varahmihir in the field
of Physics; Nagarjuna in the domain of Chemistry, Susruta and Charak in the area of Medicines
and Patanjali in the field of Yoga are reflective resources of Indian Cultural heritage. Culture is
accountable to alteration, but our inheritance does not. The personalities, fitting to a culture or a
specific group, may obtain or borrow some cultural behaviors of other communities/cultures, but
our belongingness to Indian cultural heritage will continue to be unchanged. Our Indian cultural
heritage will drag us together e.g. Indian fiction and scriptures specifically Vedas, Upanishads
Gita and Yoga System etc. have subsidized a lot by way of offering right knowledge, right
action, performance and practices as corresponding to the progress of civilization.
GENERAL CHARACTERISTICS OF CULTURE
Now let us discuss some general features of culture, which are communal to dissimilar
cultures throughout the world.
Culture is learned and acquired: Culture is developed in the sense that they have some
behaviors which are attained through heredity. Individuals receive some qualities from their
parentages but socio-cultural designs are not genetic. These are educated from family members,
from the assembly and the society in which they belong to. It is superficial that the culture of
human beings is inclined by the physical and societal environment through which they work.
Culture is shared by a group of people: A thought or action in a culture can be named if it is
shared and supposed or experienced by a group of people.

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Culture is cumulative: Different knowledge personified in culture can be distributed from one
generation to another generation. More and more knowledge is added in the specific culture as
the time permits. Each work will provide the solution to issues in life that allows from one
generation to another. This cycle rests as the specific culture goes with time.
Culture changes: There is knowledge, views or traditions that are lost as new cultural
personalities are added. There are opportunities of cultural alterations within the particular
culture as time moves on.
Culture is dynamic: No culture remains on the permanent state. Culture is changing constantly
as new ideas and new techniques are added as time passes modifying or changing the old ways.
This is the characteristics of culture that stems from the culture‘s cumulative quality.
Culture gives us a range of permissible behavior patterns: It includes how an activity should be
directed, how an individual should perform applicably.

Culture is diverse: It is a system that has several equally interdependent parts. Although these
parts are distinct, they are dependent with one another developing culture [13].
CHARACTERISTICS OF INDIAN CULTURE
Traditional Indian culture, in its overall stab towards the spiritual, stimulates moral values
and the arrogances of generosity, effortlessness and frugality. Some of the remarkable features of
Indian culture that permeate its numerous castes, communities, ethnic groups and religious
assemblies and groups are as follows
BASIS INDIAN CULTURE WESTERN CULTURE

Belief in faith and luck Strong believers Believes in hard work and
effort

Belief in spiritualism Strong believer Believes in materialism

Fig. 1.2 Indian Culture vs. Western Culture

A Cosmic Vision

The framework of Indian culture dwells the human beings within an origin of the
universe as a celestial creation. It is not anthropic-centric (human-centric) and reflects all
components of creation, both living and non-living, as appearances of the divine. Therefore, it
esteems God‘s design and stimulates the ideal of co-existence. This vision creates human beings,

8
nature and God into one integral form. This is replicated in the indication of satyam-shivam-
sundaram [14].

Sense of Harmony
Indian philosophy and culture put an effort to achieve a distinctive harmony and order
and this is prolonged to the entire cosmos. Indian culture accepts that natural cosmic order
intrinsic in nature is the basis of moral and social order. Inner harmony is invented to be the base
of outer harmony. External order and beauty will logically follow from inner harmony. Indian
culture stabilities and pursues to synthesize the material and the spiritual, as appropriately
demonstrated by the idea of purushartha.
Tolerance
An important representation of Indian culture is broad-mindedness. In India, tolerance
and broadmindedness is established for all religions, castes, societies, etc. Many foreign cultures
conquered India and Indian society contributed every culture the prospect of prospering. Indian
society acknowledged and esteemed Shaka, Huna, Shithiyan, Muslim, Christian, Sikh, Jain,
Buddhist cultures. The feeling of tolerance towards all religions is a delightful representative of
Indian society. Rigveda says- Truth is one; even then the Scholars designate it in various
methods. In Gita, Lord Krishna says, those praying others are really praying me. This thought is
the exciting of tolerance. There is a peaceful existence of numerous religions in India and all
have been disturbing each other although this tradition has been seriously infected by activities
of altering religion by some religious establishments. All the religions prevailing in India are
valued equally. Indian culture receives the manifoldness of reality and integrates plurality of
viewpoints, performances, customs and institutions. It does not try to overwhelm diversity in
kindness of uniformity. The motto of Indian culture is both concords in diversity as well as
diversity in union [15].
Continuity and Stability
The philosophies of Indian culture are today also much in practice, as they were initially.
A special characteristic of Indian culture has constant flow. Since, Indian culture is related on
values, so it‘s growth is continuous. Many centuries have passed away, many variations
occurred, many foreign interlopers were encountered, but the light of Indian culture today also is
constantly glowing. No Scholar can conclude its history of like that of the cultures Egypt,
Greece, Rome, Sumer, Babylon and Syria because it is however in the stage of construction.

9
Indian culture can be assumed by looking at its existing cultural standards. The light of ancient
Indian culture life is however glowing. Many incursions occurred, many rulers altered, many
laws were handed but even today, the traditional institutions, religion, epics, literature, beliefs,
traditions, etc. are active. The situations and government could not eliminate them completely.
The steadiness of Indian culture is exclusive within itself, even today. Indian culture has always
preferred within continuousness. It is in favor of measured change or restructuring. It does not
favor rapidly or instant alteration. Therefore, most variations in thought have come in the
practice of commentaries and elucidation and not in the procedure of original systems of thought.
In matters of performance synthesis of old and new is favored over standby of old by the new.
Adaptability
Adaptability has a great influence in making Indian culture immortal. Adaptability is the
procedure of altering according to time, place and period. It‘s a vital element of longevity of any
culture. Indian culture has a distinctive property of adjustment, as a result of which, it is
preserved till today. Indian family, caste, religion and institutions have altered themselves with
time. Due to flexibility and co-ordination of Indian culture, it‘s steadiness, convenience and
activity is still present. Dr. Radha Krishnan, in his book, Indian culture: Some Thoughts‘, while
relating the flexibility of Indian culture has supposed all people whether black or white, Hindus
or Muslims, Christians or Jews are brothers and our country is the complete universe. We should
have commitment for those things, which are beyond the restrictions of knowledge and regarding
which, it‘s difficult to say anything. Our hope towards mankind was established on respect and
devotion, which people have direction of other‘s views. There should be no attempts on
impressive over thoughts on others [16].
Receptivity
Receptivity is an important representation of Indian culture. Indian culture has recognized
the good of the conquering cultures. Indian culture is similar an ocean, in which many rivers
originate and meet. In the same way all castes surrendered to the Indian culture very speedily
they melted in the Hindutva. Indian culture has attuned with other cultures its capability to
uphold unity between the diversities of all is the best. The reliability developed in this culture is
owing to this receptivity, it is a benefit for this world and it is treasured by all. We have accepted
the properties of numerous cultures. Vasudaiva Kutumbakam is the personality of Indian culture.

10
 Indian culture has responded and activated itself by getting and regulating with the
rudiments of foreign cultures. Indian culture has established the rudiments of Muslim cultures
and it has never vacillated in accepting the useful effects of foreign culture. Therefore, it‘s
steadiness, utility and movement are immobile today. The flexibility and receptivity of this
culture has specified the power to continue alive in all the situations. Due to this property, Indian
culture was demolished even after fronting the foreign attacks. Actually, Indian society and
culture had enabled foreign attackers by receiving them close and becoming near with them by
not only giving but also acknowledging many things [17].
Spirituality
Spirituality is the personality of Indian culture. Here the reality of soul is recognized.
Therefore, the ultimate objective of man is not physical reliefs but is self-realization. Radha
Kumud Mukerjee, in his book, Hindu Civilization‘, has examined that Indian culture, which
retained it‘s personal specialisms, guaranteed the complete nation in unanimity in such a way
that nation and culture were measured inseparable and became agreed. Nation developed culture
and culture developed nation. Country appropriated the procedure of Spiritual World, beyond the
physical world. When Indian culture initiated in the times of Rigveda, then it is extended with
time to Saptasindhu, Bramhavarta, Aryavarta, Jumbudweepa, Bharata Varsha or India. Because
of its strength, it grasped abroad outside the borders of India and recognized there also [15].
Religious Dominance
Religion has a central place in Indian culture. Vedas, Upanishads, Purana, Mahabharata,
Gita, Agama, Tripitak, Quran and Bible disturb the people of Indian culture. These books have
established optimism, faith, sacrifice, self-punishment, restraints, moral conduct, honesty,
compassion, genuineness, friendliness, clemency, etc. Monier Williams has correctly said,
although in India, there are 500 and exceeding vernaculars but spiritual language is only one and
religious literature is too one, which all the supporters of Hindu religion, differing in caste,
language, social status, opinion, trust and pray with dedication. That morphological language is
Sanskrit and that fiction is Sanskrit literature. It is the only thesaurus of Veda or other
knowledge. It is the only basis of Hindu Religion and Philosophy, the only mirror, which
correctly replicates the Hindu views, opinions, societies and ethnicities. It is the cause for the
growth of regional languages and it is also the foundation for getting material for the publication
of significant religious and methodical thoughts [16].

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Thoughts about Karma and Reincarnation
The concept of Karma (action) and Re-embodiment have special position in Indian
culture. It is assumed that one gains feature during good action and receipts birth in higher order
in his next birth and devotes a contented life. The one doing bad act receipts birth in lower order
in his next birth, hurts pain and gains a depressed life. Upanishads say that the Standard of fruits
of act is correct. A man acquires the fruits as per the act he does. Therefore, man desires to adjust
his actions, so as to develop the next birth also. Constantly execution of good actions in all his
birth, he will get redemption, i.e. it will be progressed from the cycle of natal and death. This
idea is not only of the Upnishads but is also the foundation of the Jainism, Buddhism, etc. In this
way, the idea of reincarnation is related to the principle of action. The real cause of re-
embodiment is the movements done in the preceding birth.
Emphasis on Duty
As in contradiction of rights, Indian culture accentuates dharma or moral duty. It is
supposed that enactment of one‘s duty is more significant than asserting one‘s right. It also
accentuates the complementariness among one‘s own duty and other‘s privileges. Thus, through
the prominence on community or family responsibilities, Indian culture stimulates
interdependence quite moderate than Individuality and independence of the individual [17].
The Ideal of Joint Family
At the level of marriage, there is a lot of variety in India. At the level of family, however,
there is remarkable similarity. For example, the concept or norm of joint family is supported by
almost every Indian. Every person is not living in the joint household but the concept of joint
family is still preferred. The family is the describing aspect of Indian culture. Although Indians
distinguish among individual identity and family identity, the Western type of uniqueness is
unusual in Indian culture.
Caste System
Another representation of Indian culture is social stratification. In every region of India,
there are about 200 castes. The social arrangement is prepared of thousands of those castes and
sub-castes, which choose the social status of a person on the source of birth. According to
E.A.H.Blunt [14], Caste is a group of intermarried or intra-married collections, which have a
universal name, whose membership is inheritance, put some prohibitions and instructions on its
members exist in socially together.

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Unity in Diversity
An important representation of Indian culture is Unity in Diversity. There is much variety
in Indian culture like in topography, in caste, in faith, in language, in religion, in legislations, etc.
Dr. R.K.Mukerjee [18] wrote India is a gallery of dissimilar kinds of societies, customs,
traditions, religions, philosophies, politics, languages, classes and social system. But even after
having so much of exterior diversity, none can reject the internal agreement of Indian culture.
Thus, in Indian culture there is Unity in Diversity. No one can disrupt this unity. This essential
unity of India is its basic element. According to Sir Herbert Rizle, Even after the philological,
social and geographical variety, a special consistency is realized from Kanyakumari to the
Himalayas. Indian culture is an enormous tree, the origins of which have Aryan culture. Like a
new layer is designed all around the tree every year, similarly layers of many historical eras
mount the tree of Indian culture, defending it and receiving life strength from it. We live in the
cooling shadow of the tree. The idea of Unity and diversity will be distributed separately.
Four Duties
By satisfying duties, a person can track his religion while existing in physical reliefs and
thus can increase salvation. Fulfilling duties is a representation of Indian culture. In this, in a
person‘s life, four basic foundations are considered-Dharma (religion), Arth (money), Kama
(lust), Moksha (salvation). Religion is linked to the contentment of moral duties. Money is
related to the self-actualization of all needs. Lust is related with desires in life. Salvation is the
last aim. All these stimulate an individual to achieve his duties and to animate in a disciplined
way in society. Two contradictory opinions are realized in the history of the world-first the world
and life is transitory and destructible and second is that the achievement of life can be
determined by on the enjoyment [18].
VEDIC APPROACH
The Vedic Aryans were children of environment. They considered nature’s drama very
minutely. Sand-storm and cyclone, concentrated lightening, enormous thunderclaps, the heavy
rush of rain in monsoon, the swift flood in the stream that originates down from the hills, the
scorching heat of the sun, the terrible red flames of the fire, all witness to power outside man’s
power. The Vedic advisers manipulated the greatness of these forces. They esteemed the Vedic
activities. They adulated and prayed them due to esteem, wonder and fear. They recognized

13
instinctively that action, effort, formation, alteration and obliteration in nature are the
consequences of forces beyond men’s control [19].

CONCEPT OF THE EARTH ‘PRITHVI’

The idea of the form of the earth in the Rig-veda is most interesting. It is mostly lectured
along with the heaven into a dual idea (Rodasi, Dyavaprithivi). There is one small chant lectured
to Prithivi, while there are six hymns lectured to Dyavaprithivi. Prithivi is measured the mother
and Dyau is deliberated the father in the Vedas, and they create a pair together. One of the most
beautiful sections of the Rig-veda says, ‘Heaven is my father, brother atmosphere is my navel,
and the great earth is my mother.’ Heaven and earth is parents: Matara, Pitara, Janitara in union
while separately called as father and mother. They are great (Mahi) and widespread. Earth is
described as a goddess in Rig-veda. In the Atharvaveda, the earth is defined as one hymn of 63
verses. This renowned hymn named as Bhumisukta or Prithivisukta designates the environmental
awareness of Vedic seers. The seers seem to have progressive understanding of the earth through
this hymn. She is named Vasudha for comprising all wealth, Hiranyavaksha for consuming gold
bosom and Jagato Niveshani for existence abode of whole world. She is not for the dissimilar
races of men alone but for other individuals also. She is named as Visvambhara because she is
illustrative of the universe. She is the only planet straightly available for the revision of the
universe and to recognize the fundamental truth. This is wide earth which maintains variations of
herbs, heaps, rivers, elevations, hills etc. She has dissimilar colors as dark, tawny, white. She is
elevated at some place and dropped at some places. The earth is fully accountable for food and
wealth. She is applauded for her strength. She worked on day and night by rivers and endangered
by sky. The memorable heart of earth is in the uppermost vault (Vyoma). Her heart is sun. ‘She is
one encircled by the sky or space and triggering the power of gravitation. She is designated as
holding Agni. It means she is defined as the geothermal field. She is also pronounced as holding
Indra. The earth is present in the middle of the oceans (sedimentary rocks) and as one having
magical actions. The hymn debates about dissimilar energies which are produced from the form
of the earth.‘O Prithivi! Thy midpoint, thy navel, all forces that have distributed from thy body-
Set us among those forces; respire upon us.’ Thus, the earth grasps almost all the confidences of
nature, which will support us in accepting the universe. She is participated with divinity and

14
appreciated as mother ‘the earth is my mother and I am her son. The geographical differences on
this earth have been finished by men and not by environment [20].

CONCEPT OF WATER ‘APAH’

Water is important to all forms of life. According to Rig-veda the water as a portion of human
environment arises in five forms:
1. Rain water (Divyah)
2. Natural spring (Sravanti)
3. Wells and canals (Khanitrimah)
4. Lakes (Svayamjah)
5. Rivers (Samudrarthah)
The fight between Indra and Vritra is a renowned story from the Rig-veda. It is explicated in
many ways. According to one opinion it is a fight for water. Indra is named Apsu-jit or
conquering the waters, while Vritra is surrounding them. Vritra grasps the rain and protects
waters and the faulty is destroyed by Indra through his weapon named Vajra i.e., thunderbolt.
The Indra-Vritra fight signifies natural singularity going on in the aerial space. By the struggles
of Indra all the seven rivers run. The flow of water should be mobile and that is preferred by
humanity. The consequence of water for life was eminent to Vedic seers. They mentioned -
Waters are nectars. Water is the origin of all plants and contributor of good health. Waters
abolish diseases of all sorts. Water is used for purification. It appears that the developed cultural
custom of pilgrimage on the river-banks is established on the theory of distillation from water.
The ancient Indians deliberating water as a vigorous element for life were very specific to
preserve the purity and free from all type of pollution. The Manusmriti worries on many
examples to retain water clean. The Padma Purana convicts water pollution influentially saying,
‘the person who pollutes waters of ponds, wells or lakes goes to hell’ [21].
CONCEPT OF AIR ‘VAYU’
The observer space is the residence of matter particles, light space is the dwelling of
energy and the intermediate space ‘Antariksha’ is the habitat of field. The principal divinity of
Antariksha is Vayu. Jaiminiya Brahmana quotes,’ Vayu brightens in Antariksha.’ Turf is another
form of energy and, therefore, Yajurveda says,’ Vayu has penetrating brightness.’ The
implication of Vayu is made strong in Shatapatha Brahmana in the following Hymn, ‘Sun and

15
rest of universe is interlaced in string. This verse clearly displays that here Vayu cannot describe
air. Deceptive meaning of Vayu is air. The Vedic soothsayers knew the position of air for life.
They agreed all about air in the environment and also about the air exclusive to the body. The
Taittiriya Upanishad tosses light on five kinds of wind inside the body: Prana, Vrana, Apana,
Udana and Samano Air exist in in the body as life. Idea and implication of air is emphasized in
Vedic rhymes [22].
CONCEPT OF ETHER ‘AKASHA’
Modern ecologists deliberate sound or noise pollution. There is relativity among ether
and sound. The sound waves transfer in sky at numerous frequencies. Scientist could see the sky
which occurs only in the vicinity of earth, but Taittirya Upanishad tosses light on two kinds of
ether i.e: one inside of the body and the other exterior side of the body. The ether inside the body
is viewed as the seat of mind. An interesting guidance to the mankind is originated in the
Yajurveda³‘Do not extinguish anything of the sky and do not contaminate the sky Do not abolish
anything of Antariksha.’ Sun shines in Dyuloka and we acquire light from sky. The sunrays
reinforce our inner power and it is important for our life. Thus importance and precaution for
ether is responsively mentioned in the Vedic rhymes.
CONCEPT OF MIND ‘MANAS’
Many prayers are established in Vedas requesting the God to retain the mind free from
bad views and bad thinking. In this esteem the Shivasankalpa Sukta of Yajurveda mentioned the
havoc that the contaminated minds may generate bad opinions, our ancient sages pleaded for a
noble concentration free from bad concept. The logicians distinguish Manas as one of the nine
basic constituents in the universe [23].
Animals and Birds
Animals and birds are portion of nature and atmosphere. It is normal, therefore, that
Vedic seers have stated about their physiognomies and activities and they have preferred their
prosperity. Rig-veda categorizes them in three sets -sky animals similar to birds, forest animals
and animals in human occupation. All the three kinds of living individuals established in the
universe. But when we look from man’s perception all of them establish his environment. There
is a wide-range feeling in the Vedic transcripts that animals should be safe, endangered and
healthy. Vedic people have exposed anxious attentiveness for prosperity of their cattle, cows,

16
horses etc. The cow as the sign of prosperity and affluence, engaged a very noticeable place in
the lifetime of the people in Vedic eras [24].

Plants and Herbs ‘Oshadhi’

The knowledge about the source and importance of plants can be drawn out from Vedic
Literature. In Rigveda one Aranyani sukta is lectured to the divinity of forest. Aranyani, queen of
the forest, established high acclaim from the sage, not only for her assistances to men but also for
her attraction. Forests should be green with trees and plants. Oshadhi Sukta of Rig-veda reports
to plants and vegetables as mother, ‘O Mother! Hundreds are your birth places and thousands are
your shoots. ‘The plants originated to existence on earth before the formation of animals.
Chandogya Upanishad enlarges water have created plants which in turn produced food. The
Atharvaveda indicates certain terms of Oshadhis with their values. Later this statistics became
significant source for the Ayurveda. The Rig-veda educates that forests should not be demolished
[25]. The ‘Avi’ element denoted in the Atharvaveda, as the root of greenness in trees, it is
measured normally by Vedic scholars as ‘Chlorophyll.’ The term ‘Avi’ is a derivative from the
root ‘Av’ and it offers the direct denotation of ‘protector.’ Hence, plants were considered as a
part of environment and their defense was recommended by the Vedic seers [26].
CONCEPT OF SACRIFICE ‘YAJNA’
The sacrifice ‘Yajna’ is viewed as a significant concept of Vedic beliefs and religion
Yajurveda and Rigveda define the ‘navel (nucleus) of the whole world.’ It suggests that Yajna is
observed as a source of sustenance and life for the world, just as umbilicus is for the child. Vedas
speak extremely of ‘Yajna.’ Through it, seers were capable to understand the true implication of
the Mantras. All sorts of information were fashioned by Yajna. It is measured as the noblest
action [27]. In simple words, Yajna indicate the philosophy of give and take. The sacrifice
merely has three features: Dravya (material), Devata (deity) and Dana (giving). When some
material is presented to a divinity with adoration, then it develops Yajna. Pleasing divinity
proceeds desired material in some dissimilar procedures to the devotee. This Yajna is accepted in
the universe since from the formation of the world. Even the formation of universe is enlightened
as Yajna in the Purusha Sukta. Thus, the idea of Yajya appears to be a major attitude of ancient
ecological science [28].

17
Co-Ordination between All Natural Powers
Modern Indian Scientists should be surprised and also feel gratified of our descendants
for their familiarity and assessments about environment. Ancient soothsayers knew about
numerous features of environment, about intergalactic order, and also about the reputation of co-
ordination among all natural powers for universal peacetime and agreement [29].
FORTUNE TELLING IN DIFFERENT CULTURES
European and Euro-American fortune telling
In Europe, fortune-telling was an immorality and it has not been appreciated for the past
more than a few centuries. There have been spiritual prohibitions against it, as well as civil laws
approved that forbidden custom. For these reasons, many orthodox urban Europeans and
Americans are unacquainted to popular fortune-telling with the public and it is astonished that
the celebrity or politician who asks a fortune-teller for the persistence of making choices.
Common approaches used for fortune telling in Europe and the Americas comprise
Astromancy, spirit board reading, horary astrology, pendulum reading, Tasseography (reading
tea leaves in a cup), Cartomancy (fortune telling with cards), crystallomancy (reading of a crystal
sphere), tarot reading and chiromancy (palmistry, reading of the palms). Latter they have
traditional relationship with the Roma and Sinti people frequently called "gypsy." Another
method of fortune-telling, occasionally called "reading" or "spiritual consultation". It does not
trust the use of particular devices or methods, but comprises of the practitioner communicating to
the client advice and forecasts which came from state of mind or in visions. Typically Western
fortune-tellers make forecasts based on future romantic, economic and childbearing predictions.
They may be used as a support in decision-making about job opportunities, the consequence of
illnesses and strategies for marriage or divorce. In addition to prophecy the future, many fortune-
tellers will also provide "character readings."
These are short investigates of the character of a person and it does not include specific
forecasts about future events. Methods used in character examination readings comprise
graphology, numerology, palmistry (if the subject is present), and astrology.
In modern Western culture, it seems that women access fortune-tellers more than men: some sign
came from the large amount of ads from commercial fortune-telling facilities in magazines to
focus at women, while such ads perform almost unknown in magazines designed precisely at
men. It is relatively common for young women to pursue out fortune tellers as they board on

18
adulthood and several women retain decades-long relationships with personal readers or fortune-
tellers. Telephone discussions with psychics (charged to the caller's telephone account at very
high rates) developed in popularity over the 1990s but they have not substituted - and it is not
replaced - the traditional card readers, , palmists, spiritual readers and tea leaf readers who see
their clients in front of small store and occult shops.
African fortune telling
One of the most traditional approaches of telling fortunes in Africa is named as casting
(or throwing) the bones. Because Africa is a large landform with many communities and
cultures, there is not one single method. Not all of the "bones" are really bones; small objects
may comprise cowry shells, strips of leather, stones or flat portions of wood. In African society,
many people look for diviners on a fixed basis. There are no exclusions against the practice.
Those who tell fortunes for a living are also pursued for their knowledge as counselors and for
their skill on herbal medicine.
Chinese fortune telling
The skill of Chinese fortune telling is also called as Suan Ming and it has been used in a
multiple ways – all are based on prediction – through many Chinese dynastic periods. The four
major methods have developed out from centuries of experimenting spirituality and they are still
unsurprisingly being experienced in the zones like China, Taiwan and Hong Kong.
Chinese fortune telling is so famous that they have also incontestably prejudiced the
fortune telling performs of both Korea and Japan and it have also gained a position in the beliefs
of two Asian neighbors under dissimilar names. To demonstrate, the Saju technique of fortune
telling in Korea is also the similar to China’ four pillar technique of fortune telling.
It has numerous popular approaches like face reading and palm reading.
Kau Cim is a further technique of fortune telling, achieved by trembling a bamboo
cylinder till infuriate stick jumps out of the cylinder. The cylinder is then chosen, inspected and
examined by an interpreter who announces and makes out the significance of the Chinese
characters initiated based on the markings. The forecast of Kau Cim may be a bit small range
because it covers the period of one Chinese calendar day. This method is also a very famous with
the westerners, who have given another name called Chi Chi Sticks.
Chinese society commands that fortune telling be a well-respected and an ambiguous part
of both communal and commercial circles as well. Because of this reason that many fortune

19
tellers are extremely required to make decisions that would influence one’s business or life
decisions – very considerable like the management counselors of times.

Fortune telling in India

In India, there is numerous fortune telling systems available like Astrology, Numerology,
Indian palmistry (Hastha Rekha Sasthra), Lal Kitab etc. Astrology employed in India is known as
Vedic Astrology. But some opponents say that Astrology is not Vedic, really it is carried out to
India from Greek by Alexander Emperor in 327 BC.
There are different schemes used for understanding the fortune and future prediction.
Each system is dissimilar in their tools, structure, appearance, scientific philosophies and
conceptions. But the common objective is to distinguish more about a person and his life style.
ASTROLOGY
Astrology comprises of a number of belief systems which grasp that there is a connection
between astronomical singularities and proceedings in the human world. In the West, astrology
most contains system of horoscopes that privies to explicate aspects of a person's behavior and
forecast future events in their life created on the locations of the sun, moon, and other
environmental objects at the period of their birth. Many cultures have devoted implication to
planetary events, and the Indians, Chinese, and Mayans established elaborate systems for
forecasting terrestrial proceedings from celestial explanations.

20
 Fig. 1.3 Rasi chart
Academic and scientific communities deliberate astrology as a Pseudoscience. Some
scientific testing of astrology has been shown, and no evidence has been established to maintain
any of the properties or purported effects delineated in astrological societies. Besides, there is no
proposed method of action by which the locations and waves of stars and planets could disturb
people and measures on Earth that does not reverse well understood, basic features of biology
and physics. Astrology, in its widest sense, is the exploration for connotation in the sky. It has
therefore been contended that astrology initiated as a study as soon as human beings made
conscious efforts to extent, record, and calculate seasonal variations by reference to planetary
cycles [30]
Early indication of such practices looks as markings on bones and cave walls, which
display that lunar cycle were being renowned as early as 25,000 years ago; the first step towards
storing the Moon’s effect upon tides and rivers, and to organize a communal calendar.
Agricultural needs were encountered by cumulative knowledge of constellations, whose
presences varies with the seasons, permitting the rising of specific star-groups to annual floods or
seasonal events.

21
 Fig. 1.4 Sun against Different Constellation
Indian astrology is related to the basic concepts which are linked to the good and bad
activities of the past life. The good and bad actions or Karma of the current and previous life
play significant parts in predicting the fate of one’s future. According to Indian astrology a
person is born at that residence, on that day and on that instant when his distinct fate is in perfect
mathematical synchronization with the growth of the stars in paradise. Nakshatras have limited
system of expectation which is established on the location of the moon in a specified
constellation in Vedic astrology. In the Vedic system of Astrology, the 27 constellations are the
vital to understand the celestial inspirations on the planet. These 27 constellations are the 27
Nakshatras. Biologically, these Nakshatras are 300 to 400 light centuries away from earth. Vedic
or Hindu astrology delivers a most powerful prognostic technique which is created on the
Nakshatra of a person at the period of birth. The zodiac is separated into 12 signs and 27
constellations. Each one of them contains thirteen degrees and twenty minutes of the zodiac.
Each Nakshatra is the cranium of a particular collection of stars [31].

22
23
 Fig. 1.5 Rasi and house lord of collateral damages
According to Hindu tradition, Moon had wedded all the 27 daughters of monarch
Dakshan, who are the star constellations (27 Nakshatras) in the sky. But he valued to spend time
with only his treasured queen Rohini. Other wives protested the matter to their father. In spite of
king Dakshan`s recurring interference, Moon did not correct his habit. Dakshan lastly lost his
mind and cussed moon, triggering it to wane in size. Moon initiated to reduce its size, and feeling
the ill penalties of it, all the gods interfered and demanded the king to cancel the curse. King then

24
guaranteed that only if Moon calls all his wives, he would recover his power for half a month.
That is the motive why Moon calls the entire 27 constellations during the month, continuously
waxing and fading in size. Moon trips across the sky and around the earth finished this pathway.
They described the characteristics and inspiration of the planets engaged in them.
Janmanakshatra is the Nakshatra in which the moon is located at the period of birth. The Moon
Sign is the symbol through which the Moon is transitory at a given instant, such as the instant of
birth [32].
Moon trips through one Nakshatra in a day. Each Nakshatra is separated in four sections
named Padas or Charan. Deliberation of Pada is also very significant during chart examination as
each Pada of Nakshatra offers a different result. Each zodiac contains nine Padas in complete.
Hence any zodiac comprises more than two Nakshatra. The calculation initiates by Ashwini
Nakshatra which encompasses from zero degrees of Aries, and concludes in 30 degrees of Pisces
enclosed by last Nakshatra of Revati [31].
In astrology, Planets are the heavenly bodies, whose movements are followed by keeping
earth as the chief point. These heavenly objects cast their effect on earth, nature and its occupants
to a great degree. Although, theoretically Sun and Moon are not planets, and Rahu and Ketu are
just lunar lumps, still they are basically denoted as planets in Hindu astrology. These ideas have
inconsistency with the modern Sun concentrated model of Universe. There is another reason why
astrology does not succeed as a science. Science is not stationary. But astrological ideas are
static. A scientific theory, however long standing, is rejected without reluctance if experimental
evidence demonstrates it to be wrong. Scientific process is essentially a process of modification
of existing knowledge through careful investigation and observation [32].

25
Fig. 1.6 Naming baby using Rasi

26
Fig. 1.7 Houses of Jyotish

27
 MAIN FACTORS IN ASTROLOGY

The main factors in astrology were the marks of the zodiac, the seven planets and the
Houses of Heaven. The word “house “had two implications it denoted a 12th part of the heavens,
and that mark of the zodiac assumed to a specific planet, which is " lord." In medical astrology it
is also deliberated four fundamental qualities such as heat, icy, dryness and moisture, equivalent
with the four elements, fire, earth, air and water. The possible numerical groupings of 12 signs, 7
planets and 12 houses were perceptibly infinite and since many groupings depended on
imprecise and arbitrary considerations it was barely surprising that any two astrologers should
combine the same conclusions from the similar character of the heavens. Each zodiacal sign,
planet and house influenced certain distinct powers and impacts over mankind in common and
each individual conferring to the time of birth, according to his appearance, character and
personality, and the location in where he is living; also at definite times of life. Each sign and
planet had its own fundamental qualities, being hot and thirsty, cold and humid, and so forth and
it has special power over some specific part of the body and capability of the mind. These Jowers
were covered and reduced in numerous ways.

SIGN OF THE ZODIAC

Dr. Mercier described 12 signs of the zodiac in “triplicities” or groups of three according to
their numerous abilities or assets. The first triplicity-Aries, Leo and Sagittarius organized the hot
and dry appearance, the yellow bile humor, the day hours, the male sex and the period of
childhood; their nobles were Sol by day and Jupiter by night. The second triplicity-Taurus,
Virgo, Capricornus organized cold and thirsty, black bile, the feminine sex, the dark hours and
infirmity; their lords were Venus by day time and Luna by night time. The third triplicity-
Gemini, Libra, Aquarius organized hot and humid, sanguine humor, male sex, the day time hours
and youth ; their lords were Saturn by day and Mercury by night. The fourth briplicity-Cancer,
Scorpio, Pisces organized cold with mediate moist, pituitary humor, female sex, the night time
hours and internal life; their lords were Venus by day time and Mars by night time.

The signs prejudiced the parts of the body as follows: Aries the head, Taurus the neck and
shoulders, Gemini the arms and hands, Cancer the chest, Virgo the intestines, stomach, Leo the

28
heart and cardiac end of stomach and umbilicus, Scorpio the genitals, Sagittarius the hips, Libra
the kidneys, Capricornus the knees, Pisces the feet, Aquarius the legs.

PLANETS

Only seven planets were identified when astrology was in trend and they were always
counted in the following predictable order, the source of which is vague: Saturn, Sol, Venus,
Mercury, Jupiter, Mars, and Luna. With esteem to most, not all, things they trained a regulative
effect with regard to some causative. Thus, Guy de Chauliac recognized the "Black Death” of the
middle of the 14th century to the combination of Saturn, Jupiter and Mars in Aquarius on March
24th, 1345. The planets like the symbols and it has authority over specific things, like some area
of the body, intelligence, faculty and part of the mind, corporal configuration and mental
outlook, time of life, peculiar maladies and style of death. Several animals, metals, vegetation,
aromas were also conquered by individual planets.

Planets were either compassionate or malign in character. The compassionate planets

were Jupiter, Sol, and Venus; the malign ones, Saturn, Mars and Luna; Mercury was adjustable,
having little personality of his own, but supporting the compassion or malice of whatever planet
he might be in phase with the rays joined at one or more definite angles to the earth that forms
the prospect of the planetary action. These principles being approved, it was obvious that the
course and conclusion of every disease in sick person be determined by the relative power with
esteem to other planets of the specific planet or planets having authority over the matter. They
depended on the planet governing over the particular personality, the predominant humor; the
part exaggerated, the specific disease, the life time of the patient, over his birth and so forth.
Thus, all the seven planets might induce disease and the sick person in dissimilar directions at
once; sometimes it drags towards health, sometimes towards accidents. All the comparative
strengths of the planets under dissimilar circumstances with different relations to the others.

The power of a planet at any given instant depended on

(1) The sign of the zodiac in which it was then located

(2) That of which it was lord

(3) That in which it “celebrated"

29
 (4) Those in which it ascended and descended

(5) The house in which it was located

(6) That in which it delighted

(7) The position or feature of the planet towards other planets

(8) The planet’s feature concerning the ascendant

(9) The motion of the planet, fast or slow, straight or reversing

(10) The day and night. Further, the estimation of these powers depended mainly on the
Houses of Heaven in which they attempted to be located at the time.

HOUSES OF HEAVEN

The arc of the heavens, observed from any point on the earth’s surface, comprise of two
quarters of a circle included respectively among the eastern to western horizons and a vertical
meridian to zenith. The arc of the heavens beneath the earth similarly comprised of two quarters
separated by the nadir. If we imagined, each of these fixed quarters of heaven to be divided by
three equidistant meridians the heavens would then be separated into 12 parts, six beyond the
horizon and six beneath, whose contents were repeatedly changing, for the planets employed for
the succession as they seemed to rise in the east and set in the west, effecting their revolution
under the earth. These 12 separations were the 12 Houses of Heaven. The house directly under
the eastern horizon, so that the stars therein were subsequent to rise beyond the horizon, it was
the first house, or ascendant. It was the main and most prevailing house, and the planets
conquering it chiefly predicted the fate of the native. The rest of the houses were identified by
numbers in order opposite to the effort of the hands of a clock. The second and third were among
the ascendant and the lower vertical meridian (nadir); the fourth, fifth, and sixth among the
western horizon. These houses were under the earth. The seventh, eighth, and ninth is working
on the western quadrant and the tenth, eleventh, and twelfth will be on the eastern quadrant,
beyond the earth. The anterior border of each house-i.e., the meridian which the stars in that
house must move next-was its border, and from the border the location of the planets in the
house was calculated in degrees and minutes. The border of the ascendant was known as

30
horoscope, and Dr. Mercier here called devotion to the imprecision of the corporate phrase, to
“cast a horoscope." What was meant by the expression was the casting of a" nativity," or
geniture"-i.e., the setting out on a strategy of the Houses of Heaven the location of the signs of
the zodiac and of the planets in the individual houses that they working at the time of birth.
Similarly, it might perform a decumbiture-i.e., set out a related plan for the time period at which
a disease started; and such an operation was as recurrent in the daily routine of an old-time
physician is based on the record of the forename, age and residence of the patient.

Diagrams on the wall expose two techniques or schemes of houses, on which the location
of the signs and planets were set out at the individual time at which the review was made, just as
now we had data of the chest and other measures of the body upon which the several morbid
signs present were noted. The circular method was the preeminent and most obvious, the
rectilinear method being possibly due to the fact that circles were not so informal to draw as
lines.

Fig. 1.8 Chart for dividing the heavens into the twelve houses

31
 The horizontal line signifies the surface of the earth at any place; the arc beyond it.
Visible heavens separated into two quadrants of 900. Each quadrant is distributed into three
houses of 300. The same procedure takes place for the base of the earth. The locations in these
two arcs of the symbols of the zodiac and the planets are calculated prodigiously for the time of
the figure and marking on the chart.

Fig. 1.9 Rectangular form of twelve houses

RELATIONS OF THE HOUSES

Individual house, for each sign and each planet has its singular feature, authority or influence
above human affairs. Just as Aries was the most influential sign and Luna the most commanding
planet, so the ascendant was the most authoritative house. The power of a planet in the ascendant
was dominant above all others, though it might be inclined by them. It was the house of projects,
of the early stages of things, of trips, of life and movement of queries and answers. The relations
of the other houses were in portion as follows: the second to riches, servants, the conclusion of
things and the deteriorating years of the native’s life; the third is for brothers and sisters,
colleagues, friends, heirs, the discreet of kingdoms, religion; the fourth house is for parents,
heredity, the birthplace and residence, and his fate subsequently death; the fifth house is for
children eating, drinking, delights, fighting, vessels; the sixth house is for illness and health,

32
servants, animals, handouts; the seventh house is for women, wedding, arguments, thieves and
middle age ; the eighth house is for death, fear and the latest years of life; the ninth house is for
journeys, faith, intelligence, philosophy, books, gossips, and sleep; the tenth house is for self-
respects, laws, leaders and judges, memory, the mother; the eleventh house is for fortune, good
faith, friends and partners ; the twelfth house is for unfriends, bad devotion, labor, battles and
sadness. These were only limited relationships, nearly every possible event having its allocated
home in some house. After the ascendant the other angular houses, 4 th , 7th and 10th were most
authoritative; then the 2nd , 5th , 8th , and 11th ; while the 3rd , 6th , 9th , and 12th ware unpropitious
and inclined to evil.

INFLUENCE OF THE PLANETS

Every planet had one or more zodiacal symbols of which it was lord, another symbol in
which it was I said to " exult," another in which it was “dignified," and in the opposite of the last
it was dejected." And the power of the planet was enlarged or reduced according as one or other
of these symbols was ascendant. A hot planet with hot symbol would have its heat improved, but
in a cold sign abridged. A moist planet in a humid sign would be drenched wet and it would
exaggerate diseases due to moisture. Likewise planets had houses in which their power was
enlarged, others in which it was dejected. But the most important factor adjusting the power of a
planet was its feature to other planets and to the ascendant. A feature was the distance between
two planets as calculated by the prevailing houses or the angle molded by their rays meeting at
the spot for which the symbol was drawn. The first was the combination, when the rays were
practically matching. Planets were said by some establishments to be in combining when they
were within 2 degrees of each, by others it should be within 15 degrees, by others when in the
identical sign, and by others when in the similar house. A planet within 15 degrees of Sol was
combust and its powers were eliminated. Planets with similar qualities in combining covered one
another; if dissimilar qualities, each negated a part of the other. Thus a good planet was enlarged
in power by aggregation with another good planet, but reduced by combination with an evil one,
while the evil of the latter was decreased by the effect of the good planet. The second feature was
the sextile, when the planets were two signs detached, divided by one sixth of the zodiacal circle,
or 60 degrees; it was soberly good. The third was the quartile, when a quarter of the circle, three
signs, or 90 degrees, arbitrated; it was unfavorable or differing. The fourth was the trine, four

33
signs, a third part of the zodiac, or 120 degrees overriding; it was the characteristic of perfect
compassion. The last was the disagreement, in which an expanse of six signs, half the zodiac, or
180 degrees, intruded; it was the most aggressive of all.

Every planet had two motions-first, that of the over-all movement of divine bodies, rising
in the east, setting in the west. Secondly, it’s the once proper concept between the stars, changing
in different planets and sometimes uninterrupted, sometimes retrogrades, sometime eliminated.
The moon completed her development in around 28 days, Saturn in around 29½ years.
The motion of the planets was of much significance in medicine for severe diseases, whose
development was rapid were administrated by Luna, whose motion was quick; while chronic
diseases, whose course was deliberate and it was governed by Sol, whose progression was slow.
If any planet that was amendable the development of a disease should be retrograde in its
motion, the patient condition may get worse.

Lastly, as to times, each planet conquered certain hours of each day. Thus Saturn
controlled the first hour of Saturday; the second was Jupiter, and so on. When all the planets had
had their hour the roster initiated again. That planet which controlled the first hour of the day
ruled also the day itself, subject to the authority of the respective planets of the hours. Each
planet in turn also governed one day of the week. Every responsibility to which any given planet
was auspicious should begin at the hour in which that planet was prevailing, and if probable on
his day. When written guidelines were given as to any responsibility the planet encouraging to
that undertaking should be noted on the guidelines, so that the responsibility might started in the
hour of the planet. The planet most favorable for letting blood and captivating medicine was
Jupiter, therefore all written guidelines for permitting blood or directing medicine should tolerate
the sign with which we in fact to this day initiate the treatments, the sign of Jupiter.

DOMINATION OF THE PLANETS

The planets successively prejudiced the foetus during pregnancy. Saturn in the first
month dried out, affecting early abortions. Jupiter in the second month imparted the spiritus
naturalis. Mars, in the third, delivered bones and distinguished organs. Sol, in the fourth,
delivered blood and improved heart and liver. Venus in the fifth house will provide ears,
eyebrows, and pudenda. Mercury, in the sixth place unbolted the nose and mouth. Luna, in the

34
seventh place advanced the lung functions and separated fingers and toes. After birth the most
significant dominations of the planets were as charts. Saturn controlled the black -bile and
supervised over bones, teeth, gristles, the right ear, spleen, bladder, and memory; also above their
affections, and in addition over quartan fever, scabies, melancholia, paralysis, lepra, tabes,
icterus niger, dropsy, cancer, asthma, cough, phthisis and hernia; over ferocious death by falls,
ship-wreck, suffocation, and by the public killer. Jupiter administrated the blood, liver and
diaphragm, muscles of chest, touch, smell, decision and appetitus.

Concupiscibilis and their cares, as well as small-pox, angina, peripneumonias,

inflammation, pleurisies and presided over death in war and struggles. Mars administrated the
yellow bile, gall-bladder, kidneys and the appetitus irascibilis. His diseases were severe fevers,
plague, yellow jaundice, erysipelas, ulcers, convulsions, haemorrhages, carbuncles and
phagedsena. He governed death by steel, fire, projectiles, nibbles and stings, "the slaughters and
blood-letting of ignorant surgeons." Sol controlled the heart, veins, right side in men and left in
women, the vigorous spirits and the nauseous blood. His diseases were transient fevers, syncope,
spasm, phlegm and diseases of the eyes; he governed death by epidemic, syncope, and in fight.
Venus controlled over the pituitous blood, sperm, the throat, breasts, stomach, uterus and
genitalia; over taste, smell, touch, enjoyable sensations, and appetitus concupiscibilis. Her
infections were lues, gonorrhoea, priapism, infertility, lientery, and swelling.

She administrated death from poison and sexual leftover. Mercury had authority over
animal spirits, legs, feet, hands, fingers, tongue, tensions and muscles; over taste and earshot,
common sense, imaginings and reason. His diseases were deteriorating fevers, passion, phronitis,
delirium, unintelligence, irrationality, epilepsy, seizures and cough with copious expectoration.
He prejudiced deaths by poison, witchcraft and certain procedures of law. Luna supervised over
the catarrh, brain, the right side in women, the left-hand in men, the abdominal part and
membranes, fear. Her diseases were quotidian fevers, epilepsy, apoplexy, nausea, stabilities,
dropsy and cold swellings. She affected death from super purgation and masking.

ASTROLOGICAL CALCULATION

The descriptions of the bodily structures were not very fixed and establishments urged
carefulness in arbitrating the dominant planet by the bodily pattern, a part of the science in which

35
may be unsuccessful. When it was recollected that any sign of the zodiac might be in any houses,
that any planet might be in any house and have any feature of textile, trine to the ascendant and
the other planets, that the planets might have their controls armored or decreased in various
degrees and dissimilar planets had control over different persons, the possible dissimilarities
were seen to be immeasurable and the whole structure is too difficult for practical application. In
practice the calculations of the physician were pointed down by Arnaldus de Villanova, a
physician of great reputation in the 13th century, to the following elements: (1) the thing about
which the investigation was made; (2) the symbol that was in the ascendant; (3) the lord of it
(whether of the sign or the ascendant was not strong) ; (4) the sign that was in the house of the
thing queried about (in the case of illness this might be either the first house, or house of life; the
8th, or house of death; or the sixth, or house of illness); (5) the lord of it (again, whether of the
sign or of the house was not strong); (6) relationship with the ascendant; (7) relationship with
Luna.

The ascendant and its lord indicated the sick man; the middle of heaven (the 10th house)
his physician; the 6th house and its noble of disease; the 4th house and its noble of physic. Evil
impacts in the ascendant, 10th house, 8th house (of death), or 4th house were unpropitious; good
impacts acting on the ascendant and its lord, and Luna in a mobile indication (Aries, Cancer,
Libra, or Capricorn), destined for a speedy end (good or bad as otherwise indicated) to the
illness; the opposite designated a long illness.

Luna in the ascendant and therefore smirked on the patient, would in 14 or 15 hrs time be
in the 8th house and convict him to death. It was noticeably of the utmost reputation, therefore, to
fix upon the accurate hour and minute for setting up the tabula celestiarum. It was to be dreaded,
however, that in this matter astrological physicians permitted themselves a good contract of
latitude. It was always sensible to compare the structure of the decumbiture with that of the
origin of the patient. If the lord of the ascendant of the birth was favorably located and
fortunately characterized the decumbiture of the patient would be reinforced, live, and vice-
versa.

36
 Table 1.1 Details about First 6 Rasis

Sank. name Mesham Vrishabham Mithuna Karkata Simham Kanya

Latin name Aries Taurus Gemini Cancer Leo Virgo

Lord Kuja Sukra Budha Chandra Surya Budha

Exaltation Surya Chandra Rahu Guru - Budha

Debilitation Sani - Ketu Kuja - Sukra

Sex Male Female Male Female Male Female

Benefic/Malefic Malefic Benefic Malefic Benefic Malefic Benefic

Tattwa Fire Earth Air Water Fire Earth

Dhatu Pitta Vat Tridhatu Kapha Pitta Vata

Varna Kshatriya Vysya Soodra Brahmanan Kshatriya Vysya

Direction East South West North East South

Quality Chara Sthira Ubhaya Chara Sthira Ubhaya

Division Dhatu Mula Jeeva Dhatu Mula Jeva

Guea Rajas Rajas Tamas Sattwa Sattwa Tamas

Rising with Back Back Both Back Head Head

Feet Four Four Two Many Four Two

Day/night Night Night Night Night Day Day

Residence Hills Village Village Forest Forest Hills

Body parts Head Face Arms Heart Stomach Hips

Colour Red White Green Pink Pale Variegated

Ascension Short Crooked Long Long Medium Medium

37
 Table 1.2 Details about other 6 Rasis

Sansk name Tulam Vrischikam Dhanus Makara Kumbha Meenam

Latin name Libra scorpio Sagittarius Capricorn Aquarius Pisces

Lord Sukra Kuja / ketu Guru Sani Sani Guru

Exaltation Sani - Ketu Kuja - Sukra

Debilitation Surya Chandra Rahu Guru - Budha

Sex Male Female Male Female Male Female

Benefic/Malefic Malefic Benefic Malefic Benefic Malefic Benefic

Tattwa Air Water Fire Earth Air Water

Dhatus Tridhatu Kapha Pitta Vata Tridhatu Kapha

Varna Shudra Brahmin Kshatriya Vaishya Soodra Brahamana

Direction West North East South West North

Quality Cara Sthira Ubhaya Cara Sthira Ubhaya

Division Dhatu Moola Jeva Dhatu Mula Jeva

Guna Rajas Rajas Sattwa Tamas Tamas Sattwa

Rising with Head Head Back Back head Both

Feet Two Many Two Four Two Watery

Day/ night Day Day Night Night Day Day

Residence Earth Holes Earth Forest Water Water

Body parts Abdomen Groins Thighs Knees Ankles Feet

Colour Black Red-brown Golden Variegated Brown Marine

Ascension Medium Medium Long Long Crooked Short

38
 Table 1.3 Significance of 12 houses

First house Bodily appearance, build, health, head, mentality, personality, character, childhood,
environment, self, general life direction, the horoscope as a whole

Second Property, wealth, finances, vision, family, source of death, speech, food, optimism, philosophical
house understanding, dealing with gems, eating habits, writing ability, face, right eye, upper throat

Third Brother, sister, cousin, heroism, determination, communication ability, writing, intelligence,
house arms, shoulders, lower throat

Fourth Mother, friends, education, home, life, general happiness, land, properties, vehicles, residential
house house, transportation, education, inner feelings, heart, chest, breast, shoulders, neck

Fifth Fame, children, son, daughter, grandfather, intelligence, spots, quality as student, romantic life,
house entertainment, past birth, prayer tendencies, emotions, stomach

Sixth Enemies, uncle, deity worship, diseases, misery, debts, stresses, disappointments, foreign
house countries, navel area

Seventh Death, spouse, partner, marriage, marital happiness, diplomacy, sexual relationship, sexual
house diseases, business, business partners, public dealings, energy, general happiness, short journeys,
talent

Eighth Longevity, delayed gifts, unearned wealth, legacies, inheritance, death, cause of death, grace,
house fear, things buried in the ground, problems, money from death, money loaning, psychological
position, previous and future birth, genitals, anus and excretory system.

Ninth God, guru, father, grandchildren, religion, righteousness, charity, fame, piety, travel, shipping
house goods, general prosperity

Tenth Karma, father, occupation, profession, self-respect, social status, economic development,
house reputation

Eleventh Profit, elder brother, friends, house of gains, freedom from misery, capability from misery
house people, income, pets

Twelfth Liberation, loss, expenditure, confinement, transcendental knowledge, spiritual renunciation,

house waste, after life, sleep, dream life, sympathy, teeth, left eye, feet and sexual enjoyment.

39
 Table 1.4 Planets and its judgement

1st house and surya Character, health

2nd house and guru Wealth

3rd house and kuja kills

4th house and chandra Mother

4th house and sukra House and car

5th house and guru Children

6th house and surya wealth

6th house and surya Legal affair

7th house and sukra Marriage

7th house and buddha Business

8th house and sani Longevity

9th house Religious nature

10th house andsani kuja buddha Occupation

11th house and guru sukra Opulence

12th house Next life

40
 Table 1.5 Details of Surya

Names-heli, surya, Aditya, arka, ravi, bhanu, bhaskara, divakara, marthanda, Savita, ina

Nature-malefic

Gender- masculine

Sapta dhatu- bones

Disease-cause damage to eyes, loss of hair and thirst, fever

Humour- bible

Governs-soul

Planetary cabinet- the king

Complexion- blood red, dark red, copper red

Colour- copper

Deity/adhi devata- agni

Gender- male

Caste-kshatiya

Guna-sattivika

Abode- temple

Direction- east

Period-ayana

Taste-pungent

Directional strength- south

41
Day based strength-day time

Ayana based strength- uttarayana

Natural strength- strongest among all the planets

Trees- strong tree

Cloth- red silk, rough cloth

Matter- mula

Material- copper

Natural age- 50 years

Loka- mryta loka

Geographical location- kalinga

Lordworkship- snake, wool, hills, gold, weapon, poison, fire, medicine, kings, river banks,
forest, woods

42
 Table 1.6 Details of Chandra

Names- chandrama, sitarasmi, sasi, sasanka, vidhu, soma, nisakara, seethamsu, udhunatha, indu
(Candr is Nisakara, as she causes the night. She is Seetamsu as her rays are cool and pleasant.
The name Udunatha is given to Candr because Candr married the 27 Nakshatras)

Nature-Benefic (When waxing), Malefic (When waning)

Gender- Feminine

Appearance and disposition: Candra is very windly and phlegmatic. She is learned and has a
round body. She has auspicious looks and sweet speech, is fickle-minded and very lustful; well-
rounded body, much wind and phlegm, intelligent, sweet speech and good eyes; Chandra is tall,
tender-natured, brilliant in mental disposition, kind, skilled in policy or politics and has mixed
humor of wind and bile. She wears white robes and ornament; her body resembles a well-drawn
circle. She has an auspicious appearance. Her eyes are beautiful. She has mellifluous voice. She
is fair in complexion, has an emaciated body, is youthful, tall, curly and short hair, is learned,
soft, of satvik disposition, beautiful, phlegmatic, amicable to friends, has pure blood, is kind,
fond of old ladies, fickle-minded, very fortunate and wears clean apparels.

Sapta dhatu- Blood (Circulatory system)

Humour- Vaata (Windy) and Kapha (Phlegm)

Governs-The Mind

Planetary cabinet- The Queen

Complexion- Tawny

Colour- White

Deity/adhi devata- Varuna and Anibu

Gender- Jala

Caste-Brahmin

43
Guna-Sattivika

Abode- Watery places

Direction- North West (Vayavya Kona)

Period-Muhurtha (48 minutes), Kshana

Taste-Saline

Directional strength-North (4th house)

Day based strength-Night (Nocturnal)

Ayana based strength- Uttarayana

Natural strength- Second to the Surya

Trees- Milky trees (such as rubber plant)

Cloth- White silken, New clothes

Season- Varsha(rainy)

Matter-Dhatu (non-living matter)

Material- Precious stones (Gemstones)

Natural age- 70 years

Loka- Pitri Loka

Geographical location- Yavana Pradesh

Lord worship- Poets, flowers, eatables, beads, silver, onch, salt, water, arrow, robes, ornaments,
females, Ghee, Sesame, oil and sleep

44
 Table 1.7 Details of Kuja

Names-Ara, Vakra, Kruradrik, Avanya, Aara, Vakra, Maheeja, Rudhira, Angaraka and
Krudradrik: Bhumista

Nature-Malefic

Gender-Masculine

Appearance and Disposition-Mangal has blood-red eyes, is fickle-minded, liberal, bilious, given
to anger and has thin waist and thin physique; youthful, liberal bilious, fickle minded and has a
thin waist; Kuja is unsteady in mind, capable of wounding, blood-reddish eyes, bilious and
depicted with fire and arms, rough voice, depressed belly, modest; young, curdy and shining
hair, liberal; short, reddish-brown eyes, strong physique. Bright like burning fire, not steady in
disposition, marrow in bones and flesh, wears red-colored apparels, more intelligent and
courageous, accomplished speaker, causes injury, short and shining hair, bilious in disposition,
adventurous, wrathful, skillful in hurting, blood-red in apperaence.

Sapta dhatu- Marrow

Humour- Pitta (Bile)

Governs- Strength

Planetary cabinet- Commander-in-chief

Complexion- Blood red

Colour- Blood red

Deity/adhi devata- subrahmanya, Kumara; kartikeya

Gender- Masculine

Caste-Kshatriya (warrior)

Guna-Tamasik

45
Abode-Placeof fire

Direction- south (Dakshina)

Period-a day (duration between two Surya rises)

Taste-Bitter

Directional strength-South (10th house)

Day based strength-Night (Nocturnal)

Ayana based strength-Dakshinayana

Natural strength- Stronger than Sani (Sani is the weakest one)

Trees- Bitter ones (Lemon Plant)

Cloth- Red clothes; Burnt clothes

Season-Greeshma (summer)

Matter- Dhatu

Natural age- Young boy (16 years)

Loka- Mrtyu Loka (World ofmortals)

Geographical location- Ujjain (central India)

Lordworkship- Blood copper, army, Red cloth, Minerals, Earth, King, Destruction, Swooning,
Bile and Theives.

46
 Table 1.8 Details of the Budha

Names- Hemno, vit, Gna, Bodhana, Induputra, Saumya, Vid, Jna, Somaja, Bodhana, Kumar and
Vidhusuta.

Nature- Malefic in malefic association otherwise benefic

Gender- Neuter

Appearance and Disposition: Budha is endowed with an attractive physique and the capacity to
use words with many meanings, fond of jokes, mix of all the three humours, Gurgling speech,
fond of joking and has a mixture of air, phlegm and bile; Budha’s eyes are dark, well-versed in
politics, is of medium height, sometimes firm and sometimes unsteady, jolly natured, in touch
with all kinds of news, witty, scholarly and has the composition mixed with the three humors;
Budha rules skin and is full of veins, arteries and nerves, even body, sweet spoken, but
stammering in speech, Budha’s eyes are reddish and broad, speaks sweetly, complexion is of
green grass, strong skin, extremely Rajastic planet, clear in his speech and is pure. He has a
mixture of the three humors, i.e. phlegm, bile and wind, remains delighted and has moderate
beauty, skillful and sinewy, agreeable to all in dressing and speech and wears green robes.

Sapta dhatu- Skin

Humour- Tridosha

Governs- Speech

Planetary cabinet- Yuvaraj

Complexion- Hue that of Green grass

Colour- green

Deity/adhi devata- Maha Vishnu,n Kesava

Panchabhuta-Prithvi

Caste- Vaishya, Sudra

47
Guna-Rajasik

Abode- sports ground, Garming place

Direction- North

Period-Ritu

Taste-Mixed

Directional strength- East

Day based strength-Both in day and night

Ayana based strength- uttarayana

Natural strength- Stronger than budha

Trees- Fruitless trees

Cloth- Black silken, Water soaked clothes

Season-Sarad

Matter- Jiva

Material- Bell metal

Natural age- Young (20 years)

Loka- Patala

Geographical location- Magadha

Lord worship- Veda, writing, sculpture, medicines, expertise, minister-ship, speech, jokes, birds,
couples, fame, vegetation and gold

48
 Table 1.9 Details of Guru

Names- Jiva, Angira, SuraGuru, Vachasampathi and Ijya;Jeeva, Angirasa, SuraGuru, Mantri
Vachaspati, Arya, Brihaspati, Suri and Vageesh;Ida

Nature- Benefic

Gender- Masculine

Appearance and Disposition: Budha is endowed with an attractive physique and the capacity to
use words with many meanings, fond of jokes, mix of all the three humours, Gurgling speech,
fond of joking and has a mixture of air, phlegm and bile; Budha’s eyes are dark, well-versed in
politics, is of medium height, sometimes firm and sometimes unsteady, jolly natured, in touch
with all kinds of news, witty, scholarly and has the composition mixed with the three humors;
Budha rules skin and is full of veins, arteries and nerves, even body, sweet spoken, but
stammering in speech, Budha’s eyes are reddish and broad, speaks sweetly, complexion is of
green grass, strong skin, extremely Rajastic planet, clear in his speech and is pure. He has a
mixture of the three humors, i.e. phlegm, bile and wind, remains delighted and has moderate
beauty, skillful and sinewy, agreeable to all in dressing and speech and wears green robes.

Sapta dhatu- Fat, Brain

Humour- Vata

Governs- Knowledge, Wisdom and happiness, intelligence

Planetary cabinet-Advisor

Complexion- Tawny, Guru yellow or golden

Colour- Yellow

Deity/adhi devata- Indra

Panchabhuta-Akasha

Caste- Brahmin

49
Guna-Sattvika

Abode- Treasury

Direction- North East

Period-Masa

Taste-Sweet

Directional strength- East

Day based strength-Day time

Ayana based strength- uttarayana

Natural strength- Stronger than budha

Trees- Fruitless bearing trees

Cloth- Saffron coloured ones, Neither old nor new clothes

Season-Hemanta

Matter- Jiva

Material- Silver and when he is in his own house he governs gold

Natural age- 30 years

Veda- Rig Veda

Loka- Svarga loka

Geographical location- Sindhu

Lord worship- Auspiciousness, virtue, physical structures, powers, mentorship, guide, guru,
preceptor, deputation, city, state, gold, bed, conveyance, position, grains, residence and sons.

50
 Table 1.10 Details of Sukhra

Names- Sukra, Bhirgu, Brigusuta and Aspujit; Bhrigu, Bhrigusuts, Ahpujit, Sita, Usanas, Vaitya
pujiya, Kavya and kavi

Nature- Benefic

Appearance and Disposition: Sukhra is charming has a good physique, excellent, in disposition
and has charming eyes, a poet, phlegmatic and windy and has curly hair; fond of pleasure,
handsome, fine eyes and black ringlets and a temperament compounded of wind and phlegm; the
body of sukhra is very bright. He is fortunate, windy and bilious in composition, broad-minded;
stout bodied, has a tendency to submit to women, has crooked eyes and is of deceiving nature.
Sukhra is beautiful, has long hands, broad chest and face, is very seminal, splendorous, has dark,
short and extended hair, is of complexion, which is a mix of yellow and green, is sensuous,
windy and phlegmatic, very fortunate, wears multi-coloured apparels, is of Rajasik disposition,
sportive, intelligent, broad-eyed and and has prominent shoulders.

Sapta dhatu- Sperm

Humour- Vaata and Kapha

Governs- Semen, passion and comfort

Planetary cabinet-Advisor

Complexion- Variegated; neither white nor black

Colour- Variegated

Deity/adhi devata- Sasi Devi; Indraani

Gender- Feminine

Panchabhuta-Jala

Caste- Brahmin

51
Guna-Rajasik

Abode- Bedroom

Direction- South East

Period-Paksha

Taste-Acidulous and Sour

Directional strength- North

Day based strength-Day time

Ayana based strength- uttarayana

Natural strength- Stronger than Guru

Trees- Floral plants

Cloth- silken; strong clothes and durable clothes

Season-Vasanta

Matter- Mula

Material- Pearls

Natural age- 16 years

Veda- Yajur Veda

Loka- Pitriloka

Geographical location- Sindhu

Lord worship- Diamonds, ornaments, marriage, scents, friends, wreaths, females, cow dung,
diagnosis, education, sexual enjoyment and gold.

52
 Table 1.11 Details of Sani

Names- Kona, Manda, Suryaputra and asita; Kona, Manda, Sani, Krishn, Surya Putr, Yama,
Panagu, Sanichara, Sauri and Chayasuta.

Nature- Malefic.

Gender- Neuter

Sapta dhatu- Muscles

Humour- Vata

Governs- Grief

Planetary cabinet-Servant

Complexion- Dark, Black

Colour- Blue mixed with black

Deity/adhi devata- Brahma, Kaha

Panchabhuta-Vayu

Caste- Sudra

Guna-Tamasika

Abode- Filthy ground

Direction- West

Period-Year

Season- Sisir

Taste-Astringent

Directional strength- West

53
Day based strength-Night

Ayana based strength- Dakshinayana

Natural strength- Weakest among all

Trees- Useless trees

Cloth- Multi-coloured robes

Matter- Dhatu

Material- Iron, Lead

Natural age- Extremely old

Others- Anthill

Loka- Patalaloka

Geographical location- saurashtra

Lord worship- Lead, zinc, black metals, inferior grains, dead relatives, fools, servants, mean
women, saleable goods, poor people and self-restraint.

54
 Table 1.12 Details of Ragu

Names- Tamas, Agu and Asura; Tamas, Asura, Swarbhanu, Vidhuntuda, Sainhikeya and Ahi

Nature- Malefic.

Gender- Masculine

Sapta dhatu- n/a

Humour- Vata

Governs- Ego

Planetary cabinet-Army

Complexion- Sark collyrium

Colour- Black

Deity/adhi devata- Durga/Chandika

Panchabhuta-None

Caste- Outcaste

Guna-Tamasik

Abode- Forest

Direction- South West

Period- 8 months

Season- n/a

Taste-n/a

Directional strength- n/a

55
Day based strength-Night

Ayana based strength- Dakshinayana

Natural strength- Weakest among all

Trees- n/a

Cloth- Dirty clothes

Matter- Dhatu

Natural age- 100 years

Others- Anthill

Geographical location- Southern India, five tribes

Lord worship- Mysticism, magic, strange events, enigmas and excitements.

56
 Table 1.13 Details of Kethu

Names- Sikhi; sikhim; Dhvaja, Dhum, Mrityu Putr and Anala

Nature- Malefic

Gender- Feminine, Neuter

Sapta dhatu- n/a

Governs- Outcastes

Planetary cabinet-Army

Complexion- Smoky

Colour- Smoky

Deity/adhi devata- Ganesha

Panchabhuta-None

Caste- Outcaste

Guna-n/a

Abode- n/a

Direction- South West

Period- 3 months

Season- n/a

Taste-n/a

Directional strength- n/a

Day based strength-Same as Kuja

57
Ayana based strength- Same as Kuja

Natural strength- Same as Kuja

Trees- n/a

Cloth- smoky

Matter- Jiva

Natural age- 100 years

Geographical location- Southern India, five tribes

Lordship- Religion, astrology, Moksha or final emancipation, intrigues, spiritual pride and
religious resignation\

58
CALCULATION OF DASA

All the Mahadasa added together make up 120 years. Few people, however, live that long, so
alomost no one experiences all twelve major periods.

Table 1.14 Unfolding Order of Vimshottari Dasa System

1 Kethu 7 years

2 Sukra 20 years

3 Surya 6 years

4 Chandra 10 years

5 Kuja 7 years

6 Rahul 18 years

7 Guru 16 years

8 Sani 19 years years

9 Budha 17 years

59
 Table 1.15 Vimsottari Dasa chart

Degrees Nakshatra 1 Nakshatra 2 Nakshatra 3 Dasa lord Years

13020’ Ashwini Magha Moola Kethu 7 years

13020’ Bharani Poorva Poorva ashadha Shukra 20 years

13020’ Kirittika Uttara Uttara ashadha Surya 6 years

13020’ Rohini Hasta Shravana Chandra 10 years

13020’ Miruga Chitra Sravishta Kuja 7 years

13020’ Ardra Swathi Satamhishak Ragu 18 years

13020’ Punarvasu Vishaka Poorva Guru 16 years

bhadrapada

13020’ Pushya Anuradha Uttara Sani 19 years

bhadrapada

13020’ Ashlesha Jyeshta Revathi Budha 17 years

Total 9 9 9 9 120 years

60
 Table 1.16 Lists of Indian Astrological Classics

Skanda Hora or Jyotishmati God Brahma

Brihat Prajapatiya Daksha Prajapati

Vasishta Hora Sage Vasishta

Garga Hora Sage Garga

Koushika Hora Sage Viswamitra

Sounaka Hora Sage Sounaka

Brihat Parasara Hora sastram Sage Parasara

Jaimini Sautram Sage Jaimini

Brigu Sutram Sage Brigu

Vedanga Jyotish Lagadha

Yacvaneshwara Hora Sage Yacvaneshwara

Sphujudwaja Hora King Sphujudwaja

Meenaraja Hora King Meenaraja

Saravali Kalyana Verma

Brihat Jatakam Varahamira

Phala deepika Mantreswara

Hora Saram Prithu Yasas

Savartha Chintamani Venkatesa Daivajna

Hora Ratna Acharya Balabhadra

61
Jataka Parijatam Vaidyanatha Deekhita

Chamatkara Chintamani Bhatta Narayana

Kashyapa Hora Sage Kashyapa

Poorva Kalamritam Ganaka Kalidasa

Uttara Kalamiritam Ganaka Kalidasa

Suka Nadi Sage Suka

Deva Keralam Achyutu

Tajaka Neelakanthi Neelakantha

Prasna Margam Panakkattu Sankaran Nambootiri

Daivajna Vallabha Varahamihira

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Table 1.17 Treaties on Indian Electional Astrology

Adbhuta Sagaara

Brihannarada

Brihatdaivygyaranjan

Brihatjyotisaara

Daivygamanoranjana

Ganaka Mandama

Giana Manjari

Hindu Electional astrology

Jaganmohan Grantha

Jyotiprakasha

Jyotimibandha

Jyotisha Ratna

Jyotihsaara

Jyotisha Chintaamani

Jyotividabharnama

Kaala Khanda

Kaal Nirmaya Deepika

Kaal Prakashika

Madhaveeyam

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Mahurtamava

Muhurta Bhaskara

Muhurta chintamani

Muhurta chudamani

Muhurtha Darpaanam

Muhurtha Deepika

Muhurta Ganpati

Muhurta Kalpadrum

Muhurta Maala

Muhurta Manjari

Muhurta Martanda

Muhurta Muktaavali

Muhurta Prakash

Muhurta Padavi

Muhurta Saagar

Muhurta Sangraha

Muhurta Tattva

Muhurta Tattvapradeep

Muhurta Arnava

Muktaavali

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Narpatijacharyaaswarodaya

Naaradeeya

Nibandha Chudamani

Poorva kaalamrit

Rajamartanda

Ratana Koosham

Ratanmaala

Sakujaaram

Shiva Swarodayam

Vaivaha Pradeepam

Vivaha Patalam

Vivaha Pradeepam

Vivaha Saaram

Vivaha Vrindavanam

Vyvahaarochchyam

Yoga Yatra

Vyavaharsaaram

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Table 1.18 List of Indian Astrologic Samhitas: Treaties on mundane, portents, omens,
meteorology etc.

BrahKuja hi Samhita

Brahaspati Samhita

Brahat Samhita

Parasara Samhita

Garga Samhita

Rishiputra Samhita

Guru Samhita

Kashyapa Samhita

Lomasha Samhita

Maanava Samhita

Naagarjuna Samhita

Narada Samhita

Shakalya Samhita

Samaasa Samhita

Samhita Pradeepa

Samhita sidhhanta

Satya Samhita

Vaikhaanasa Samhita

Vasista Samhita

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 Table 1.19 List of Indian astrologic Siddhanthas: treaties on mundane, portents, omens,
meteorology etc.

Name of the Siddhantha Author

Ancient Surya Sidhantha Maya

Brahma Sidhanta Sidhantha God Brahma

Lomasa Sidhantha Sage Lomasa

Poulisa Sidhantha Sage Poulisa

Piamaha Sidhantha God Brahma

Vasishta Sidhantha Sage Vasishta

Vridha Vasishta Sidhantha Sage Vridhu Vasishta

Garga Sidhantha Sage Garga

Parasara Sidhantha Sage Parasara

Pancha Sidhantha Vardha Mihira

Modern Surya Sidhantha Aryabhata II

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 ASTRO-MEDICINE

Astro-medicine (1-14) is a very antique discipline. German homeopathic Doctor W.

Folkert announced the concept of elementenkreis for the therapy applications (15-18). He linked
atomic numbers of components with zodiacal signs of the 12 houses. His brilliant classical
method established the interdisciplinary occult Astropharmacology which is related to the fact
that celestial or cosmic groups which adjust, control and effect psychosomatic or biological beats
of humans, animals and plants as well as minerals by energical emissions. He deliberated a
zodiacal circle, made up of four equivalent portions of 90°, accounting for 360°of the
conventional horoscope, where each symbol has 30°.
Table 1.20 Elements of organic medical compounds
S.No Elements Atomic Signs Zodiacal Ruling Houses
Numbers Degrees Planets

1 Hydrogen 1(Odd) Leo 00-40 Sun 5th

2 Carbon 6(Even) Cancer 180-220 Moon 4th

3 Nitrogen 7(Odd) Leo 120-160 Sun 5th

4 Oxygen 7(Odd) Cancer 140-180 Moon 4th

5 Sulphur 16(Even) Cancer/ 280-20 Mercury 3rd

Gemini

6 Fluorine 9(Odd) Leo 160-200 Sun 5th

7 Chlorine 17(Odd) Virgo 20-60 Mercury 6th

8 Bromine 35(Odd) Libra 80-120 Venus 7th

9 Iodine 53(Odd) Scorpio 140-180 Mars 8th

10 Phosphorus 15(Odd) Leo 280-20 Sun 5th

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 According to him, atomic numbers are of two types.
A. Odd atomic numbers (1, 3, 5, 7, 9 or H, Li, B, N, F etc.) in natural
progression about first half of zodiacal circle in anti-clockwise direction, so,
last atomic number completed at odd 1st point of Aquarius.
Even atomic numbers (2, 4, 6, 8, 10 or He, C, O, Mg, S etc) initiated from 1st point of Leo but in
contradictory direction to protect 2 nd half of the circle. They have usual clockwise direction. The
sun and moon are royal planets (They never retrograde) and respectively rule Leo and Cancer
signs. They have special relationships with atomic numbers: Sun – masculine by day has special
affinity odd atomic numbers whereas Moon- feminine by night has special affinity for even
atomic number.

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