Introduction
Man’s existence is a mere repetition and reproduction of his other previous existences. His present
existence is but a link in the chain of eternal existences connecting the past with the future. In each
birth he carries one step forward the inceptive purpose of his creation to its goal and
consummation, until he attains the one in which the past, present and the future are blended
together and Time and space are annihilated. Whether stars affected our lives or merely are an
index of events that happen as a result of forces to which stars and men are equally subject to, it
cannot be denied that astrology has a place amongst the exact sciences.
Origin and history of Vedic Astrology and associated literature
Knowledge through ages was passed by means of shruti and smriti- listening and memorizing by
developing it into a rhyme. Apex of knowledge is Vedas in which knowledge is in the form of richas
and sooktas. Vedas were therefore known to the realized Gurus. To make less dense portions of
Vedas available to the common masses, Upanishads and bhashyas were written. To take this
knowledge to wider circle of people, rishis developed puranas and the immortal classics-
Ramayana and Mahabharata. The history of astrology can be divided into the following five
periods:
1. Vedic period( 23927 BC to 8350 BC)
2. Puranic period ( 8350 BC to 3000 BC)
3. Parasharic period( 3000 BC to 57 AD)
4. Varahmihiric period(57 BC to 1900 AD)
5. Teachers period( 1900 AD to date)
Vedic period
knowledge transferred by way of memorizing and reciting shlokas, richas and suktas. There are
four vedas- Rig Veda, Yajurveda, sama Veda and atharva Veda.
Of these, the first 3 were the principal original division, also referred to as ‘ trayi vidya’ i.e. the triple
sacred science of reciting hymns (rig Veda), performing sacrifices (yajurveda) and chanting
(samaveda). The rig Veda is the older work from which the other 2 borrow, next to their own
independent yajus, sorcery and speculative mantras.
Thus, mantras are of three forms- rig, verses of praise in metre and intended for loud recitation;
yajus, in prose intended for recitation in lower voice during sacrifices; and saman, which are in
metre and intended for singing at the soma ceremonies.
The yajurveda,samaveda and atharvaveda are independent collections of mantras and hymns
intended as manuals for the ardhvaryu, udgatr and Brahman priests respectively.
The Atharvaveda is the 4th Veda and has use in sorcery, healing and old materials in early vedic
language. Manusmriti calls the 3 Vedas as ‘ trayam Brahma sanatanam’ ie the triple eternal Veda.
The Atharvaveda like the rig Veda is a collection of original incantations, and other materials
borrowing little from the rig Veda.Its recitation produces long life,cures diseases, or affects ruin of
enemies.
Rigveda: The rig Veda samhita is the oldest extant indic text.It is a collection of 1026 vedic
Sanskrit hymns and 10600 verses, organised into 10 books( Sanskrit:mandalas). The hymns are
dedicated to rigvedic deities. The n rigveda,there are 36 shlokas pertaining to jyotish.
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Yajurveda: The Yajurveda samhita comprises archaic prose mantras, and also in part of verses
borrowed and adapted from the rigveda. Its purpose was practical, in that each mantra must
accompany an action in sacrifice but unlike the samaveda,, it was compiled to apply to all
sacrificial rites, not merely the soma yajna. It has 44 shlokas pertaining to jyotisha.
Samaveda: Derived from the word ‘saman’ the term for melody applied to metrical hymn or song of
praise, it consists of 1549 stanzas, taken almost entirely ( except for 78 stanzas) from the rigveda.
Like the rig vedic stanzas in the Yajurveda, the Samans have been changed and adapted for use
in singing. Some of the rig vedic verses are repeated more than once. Including repetitions, there
are 1875 verses numbered in the samaveda.
Atharvaveda: The atharva veda samhita is the text belonging to the atharvan and angirasa poets,
it has 760 hymns and 160 hymns are common with the rigveda.
Most of the verses are metrical, but some sections are in prose.It was compiled around 900
BC,although some of its material goes back to the time of the rigveda and some parts are even
older than the rigveda though not in linguistic form. There is less connection to sacrifice. Its first
part consists chiefly of spells, incantations, concerned with protection against demons, disasters
and consists also of spells for healing of diseases, for long life and various desires or aims in
life.Here, 162 shlokas pertain to jyotisha.
Vedanga- six limbs of the Vedas are phonetics( siksha), ritual( kalpa), grammar( vyakaran),
etymology( nirukta), meter( chandas) and astrology( jyotisha).
Vedanta- Renounces all ritualism and reinterprets Veda in purely philosophical terms. The
association of the three Vedas with the bhur bhuvah svah mantra is found in the Aitareya
Aranyaka.Bhuh is the Rigveda, bhuvah is the Yajurveda, svah is the Samaveda.The Upanishads
reduce the essence of the Vedas further, to the syllable OM.
Puranic period
The puranas are a genre of important Hindu texts, notably consisting of narratives of the history of
the universe from creation to destruction, genealogies of kings,heroes sages,demigods and
descriptions of Hindu cosmology, philosophy and geography.
Puranas usually give prominence to a particular deity, employing an abundance of religious and
philosophical concepts.
Written in the form of stories narrated by one person to another, these are available in vernacular
translations and told by brahmin scholars, who read from them and tell stories in katha sessions at
temples with a bhakti perspective. Traditionally, there are 18 major puranas.
According to the padma purana, the texts are classified in accordance with the three gunas or
qualities, sat( truth), raj( passion) and tam( ignorance).
Sattwa- truth, purity: Vishnu purana, Bhagavata Purana, Narad purana, Garuda purana, Padma
Purana, Varaha purana
Rajas-dimness, passion: Brahmanda purana, Brahma Vaivarta purana, Markandeya purana,
Bhavishya purana, Vamana purana, Brahma purana
Tamas- darkness, ignorance: Matsya purana, Kurma purana, Linga purana, Shiva purana, Skanda
purana, Agni purana.
Puranas contain details about the evolution of astrology
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During puranic period, 18 pravartaks or sages further improved astrological knowledge and spread
it far and wide. They wrote Siddhanta( astronomy and mathematical astrology),
samhitas(mundane or weather related, meteorological etc), Hora(jatak or natal horoscope).
This is Also the period of writing 2 epics Ramayana and Mahabharata. The literature pertaining to
this period is as follows-
Ramayana(7323 BC)
Mahabharata(5000-4000 BC)
18 PURANAS
Upanishads and Bhashyas
The Upanishads
There were 1180 Upanishads related to the 1180 branches of the Vedas.Out of them, 200
Upanishads are still available. All the Upanishads are valuable but the Muktikopanishad has
referred to the 108 Upanishads that contain the philosophies of God realization and the basic facts
of the divine world. Any of the 10 speculative texts of the Vedas containing elaborate poetry and
verse are composed since 500 BC, based on teachings circulated since 1000 BC. They represent
the final stage in the tradition of the Vedas, in the spirit of Vedanta philosophy. Generally the
Upanishads are concerned with the nature of reality, the soul of the individual and the universal
soul( Atman and Brahman respectively) along with the theory of the transmigration of souls and
the nature of morality.
Siddhantas
Siddhantas deal with planetary motion and astronomy. There are five schools of siddhantas
1. Surya Siddhanta
2. Romaks or Lomesh Sidhanta
3. Paulisa Siddhanta
4. Vasishtha Siddhanta
5. Pitamaha Siddhanta
18 Pravartak
1.Surya 2. Atri 3. Narad 4. Manu
5. Paulish 6. Yavan 7. Pitamah 8. Parashar
9. Garg 10.Angira 11. Chyavan 12. Bhrigu
13. Vashisht 14. Kashyap 15. Marich 16. Lomesh 17. Vyas 18. Shaunak
Rationale of astrology
To rise towards self improvement and take our first steps to self realization by harmonising one’ s
desires with one’ s capabilities.
Parashari period
During parashari period, astrology develops in other civilizations-
Sumerian from 5000-2000 BC, lunar calendars, knowledge of constellations
Babylonian from 3000-1000 BC
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Assyrians from 1690-60 BC
Greek from 1500-200 BC totally influenced by Sumerian which borrowed from vedic and
Babylonian astrology
In India, important work done in Parashari period-
Parashara- Brihat Parashara Hora Shastra
Jaimini- Jaimini Astrology
Garg- Garg Samhita
Satyacharya- Nadi Astrology
Varahamihir period
Varahamihira(57BC) Ujjain( some place him in the period 500 AD)- Brihat Jataka, Brihat Samhita,
Panch Siddhantika, Yog yatra, Viveka Patal, Daivagnya Vallabha
Kalyan Varma( 578 AD)- Saravalli ( it blends vedic astrology with yavan Jataka)
Utpal Bhatt or Bhattotpala(880 AD) Delhi-
Renowned commentator on works of Varahamihira. His own works are Vivruthi and Rahu-
Nivakaran
Bhaskaracharya(1114 AD) Vijayawada- Bhava Chandrika, Bhava Deepika
VaidyaNath(14th century) Karnataka- Jataka Parijata
Narayan Bhatt(14th century) Udipi-
Chamatkar Chintamani
Venkatesh Dharma(16th century) North India
Sarvartha Chintamani
Detailed work on dasha- phalas
Dundhi Raj( 16th century) Nasik
Jataka Bharan - natal horoscopy based on yavan and bridhyavan Jatakas)
Mantreshwar(16th century ) Madras
Phaladeepika- condensation of Jataka Parijat
Nilakantha(16th century) Maharashtra
Tajiks Nilakanthi
Pioneered Varshaphala (Tajik)
Ganesh Daivagnya (18th century) Gujarat
Jataka Alankar
Condensation of Shuka Jataka
Mahadevii Pathak ( born 1842 AD) Rutlam
Jataka Tattwa
B Surya Narain Rao (born 1856 AD)
Commentaries on Brihat Jataka, Jaimini Sutram, prolific writer
Ram Dayalu (1861 AD) Punjab
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Sanket Nidhi
Pundit Mahesh (1874 AD) Kashmir
Ramveer, Jyotish Mahanibandh
Teacher’ s Period
1. Shri BV Raman
Hindu predictive astrology
A Manual of Hindu Astrology
Graham and bhava balas
A Catechism of astrology
How to judge a Horoscope
Bhavarth Ratnakar
Varshphal or Hindu progressed Horoscope
Muhurta
Prashna Tantra
2. K N Rao
Astrology, Destiny and wheel of time
Ups and downs in career
Planets and children
Nehru Dynasty
Utility of astrology
1. Future planning-
● Education
● profession or career counselling
● Marriage timing and compatibility
2. Enriching life - understanding what can be changed and what cannot be changed.It is the
domain of the astrologer to discern what can be changed and what cannot be
3. Maximising of gainful efforts- at the time of competition for success
Astrology comprises
Siddhanta- astronomical position of planets used to make panchangas or ehephemeries
Samhita- weather, rainfall, epidemics etc and mundane astrology
Hora- from the word AHORATRI ( Day and Night). Predicting the events in the life of a native
Prashna- query leading to preparing birth chart of the prashna at the time of asking the prashna
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Shakuna- omens leading to prediction
Qualifications of an astrologer
Virtues and qualities of a good astrologer by Maharishi Parashara are
Mathematical ability- the ability to cast Horoscope,sub divisional charts, Dasha's and
astakavargas in minimum time
Diligent linguist- the more he knows, the greater is understanding. He has to listen to his
consultees and explain to them properly so having mastery over language is essential.Having
mastery over language eases grasp of varying nuances of an axiomatic astrological sutra
Nyayavid- judicial balance to synthesise conflicting indications of planetary positions and reach
sound judgement
Buddhiman- probing and sharp intellect and with an aim to constantly improve and learn from
mistakes
Deshdikkalgyo- knowledgeable about geography, tradition, culture,social conditions
Jitendriya- should not exploit to gain monetary and other advantages, have moral control and
balance
Knowledgeable in Hora skandha
Oohapoh patu- having a 360 degree view, synthesize contradictions and conflicting view s
In addition to above, Varahamihir has added following-
Purity- inner purity stirs inmost intuition
Humility and clarity of vision
Efficiency- technical and intellectual
Gift of the gab- effectively communicate his interpretation and be a sympathetic counsellor guide
his clients
Brilliance with inner quietitude and systematic approach to interpret vast data and reach a
sound conclusion. Not to get disturbed when he sees alarming planetary combination
Fearless speech and sound astrological
insight
Should be able to hold his own in any company and not be eclipsed
Capacity to interpret signs and omens- a good psychologist
Freedom from addictions which disintegrate mentally
Knowledge of mantras for propitiating planets and restoring calm and peace of disturbed minds
Capacity to counter evil forces like tantric practices- abhichar and sammohan to harm
someone
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Spiritual and disciplined
Capacity to put intelligent questions
Give useful forewarning to advise right precautionary measures
Depth of astrological knowledge
An astrologer is actually a versatile scientist, intellectual, spiritual, psychologist and an illuminating
guide.
Purusharth- Sincere noble efforts ,human wealth or purpose.
The 4 pursuits in which humans may legitimately engage, also called chaturvarga - four fold good-
a basic principle of Hindu ethics.
Dharma- righteous living, fulfillment of virtue, good works, duties, responsibilities, restraints,
observances, performing one's part in society’s upliftment. This includes pursuit of truth under a
guru of a particular parampara. Dharma is of four primary forms. It is the steady guide to artha and
kama.
Artha- wealth, material welfare, abundance, money, property, possessions,pursuit of wealth,
guided by dharma. It includes basic needs- food, money, clothing and shelter and extends to the
wealth required to maintain a comfortable home, raise a family,fulfill a successful career and
perform religious duties. In its broadest sense, it includes financial independence, freedom from
debt, worthy children, good friends, leisure, faithful servants,trustworthy employees,joys of
giving,feeding the poor, supporting religious mendicants worshipping devoutly, protecting all
creatures, upholding the family and offering hospitality to guests.Artha measures quality of life,
providing the personal and social security needed to pursue dharma, kama and moksha. It allows
for the fulfilment of the householder’ s five daily sacrifices- pancha mahayajna to
God,
Ancestors
Devas
Creatures and
Man
Kama- Pleasure, love, enjoyment, earthly love,aesthetic and cultural fulfillment, worldly pleasures(
sexual,joys of family,intellectual satisfaction), enjoyment of happiness, security,
creativity,usefulness and inspiration.
Moksha- Liberation is freedom from rebirth through the ultimate realization of the Almighty
God.The spiritual attainments and super conscious joys,renunciation and yoga leading to self
realization.
Moksha comes through the fulfilment of dharma, artha and kama( known as aram, porul and
inbarn in Tamil and explained by Tiruvalluvar in Tirukural) in the current or past lives, so that one is
no longer attached to worldly joys or sorrows. It is the supreme goal of life, called param artha.
Kriyaman karma
Experiences which are forced upon us coming of their own accord without the personal will of the
experienced, are the workings of prarabdha. But others which result from a deliberate and
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conscious act/ thought with a pre meditated background, show that it is s kriyaman karma, though
it may be sanctioned by the law of prarabdha- karma itself.
An experience caused by mere prarabdha does not cause another fresh result but is exhausted
thereby. Kriyaman karma tends to produce fresh experiences in the future as it is attended by the
sense of doership.
If a desired state is not attained even after all possible efforts, the failure maybe due to an
obstructive prarabdha. The failure is therefore also due to the incompetence of the person, for
through a greater effort allowed by a non impeding prarabdha which he is not enabled to exercise
at present, he could have attained the desired end. So had his prarabdha allowed him, he would
have given the greater effort band succeeded. Hence the prarabdha also determines purusharth.
Purushartha- The working of the prarabdha itself as superimposed on the human
consciousness.
Prarabdha when it is functioning, can neither be defied or destroyed.It can be exhausted by
experience and non commission of further kriyaman karmas.Even the cessation of kriyaman
karmas will be allowed by prarabdha, and if a difficult prarabdha prevails, experience, rebirth pain
shall continue along with continued kriyaman karmas.
Only a good prarabdha can allow higher and right effort, the rise of knowledge and cessation of
kriyaman karma. Prarabdha manifests as individual effort or external agency or occurrences
beyond human comprehension.
Conclusion
Karma is both simple and complex, fundamentally balancing or harmonising nature. It restores the
imbalance between the individual and the world until all karmic consequences are met. It is the
source, origin and fountain of all laws which exist throughout nature.
Human beings are responsible for their actions, resulting in personal karma. Karma and
reincarnation are inseparable. Karma is the force that impels reincarnation. In this life, we sow the
seeds of the personality of the next incarnation. Individual karma is woven into those of the nation
or groups with which we have strong ties. So our actions affect all of humanity.
Karma is not fatalism. Our lives are not absolutely determined nor absolutely free. We live
according to a determined track within whose unformed potentiality lies the opportunity for change
and growth. We cannot alter the past. But we can influence the future anytime by pouring in new
energies in new directions.
It is motivation that determines the karmic fruit. Each mental state that we experience further
conditions and strengthens it. So we must be conscious of the intentions behind our actions. Two
important aspects of mindfully doing karma (with alertness) are clear comprehension and
suitability of purpose.
Pay attention to the present moment. This allows us to consider the suitability of purpose( why am
I doing it), which means knowing whether the actions are skilful or not.
Compassion and insight arise from understanding karma or in most cases after
experiencing some karmic fruit. On seeing that harmful actions rebound in suffering to both the
victim and the perpetrator, we can respond to both with compassion.
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The karmic energy generated by constant observation and awareness of the transient nature of
things is a tremendous force that leads to happiness and freedom.
Karma is essentially cosmic balance and harmony.The fundamental forces that act on human life
are karma- the pull of the past, and swadharma- the developmental pull of the future( in progress).
Sri Aurobindo arrived at the conclusion that every lifetime, like the parallel biological evolution,
leads to an evolution of consciousness in the souls, thus we can learn to cooperate with the law of
karma in forwarding cosmic evolution.
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