JYOTISH LESSONS

Part 1 .
Origins of Vedic Astrology
AwEkdœ muinreh iǬJA pARrm!
pà½aepTe y mEÇy
e à#pTy ®jL
-gvn! prm puy guý veÌmuÄmm!

iÇSkNx JyaEitA hae• g#t sihteit c

@tevip iÇ% rehœ haerie t r(te mune
TvÄST raetiu m½!im KpY vd me à-ae
“Once upon a time, offering his obeisances to all knowing sage Par§ªara and with folded
hands, Maitreya asked him: O venerable, astrology, the supreme limb of the Vedas, has three
divisions, viz. Hora, Ganita and Samhita. Even amongst the said three divisions, Hora is still
far excellent. I desire to know of its glorious aspects from you. Kindly relate them to me.”
(BPHS 1.1-3.)

These are the introductory slokas of the Brihat Parasara Hora Sastra, the great classic of
Vedic astrology authored by Maharishi Parasara. The Shisya (student) of the Maharishi,
Mitreya rishi describes Jyotisha or Vedic astrology as the supreme limb of the Vedas.
Originally there is one Veda, which is said to have emanated from the breath of Lord
Mah§vi¢£u, and was later divided into four branches by Maharshi Vedavy§sa for easier
comprehension. The four branches are the Rik, Sama, Yajush and Atharva Vedas, which
contain the hyms or mantras recited by the four priests preforming a Yajña (vedic sacrifice).
The auxiliary knowledge necessary for the proper performance of the Vedic rituals is given in
the six corollaries of the Vedas called Vedangas. They are mentioned by Parijata Harihara in
his Prasna Marga as follows:

“ The Vedas have six limbs, viz. Jyotisha, Kalpa, Nirukta, Siksha, Vyakarana and Chanda.
For the Vedas, the six important limbs, viz. the feet, the face, the hands, the eyes, the nose,
and the ears are represented by Chanda, Vyakarana, Kalpa, Jyotisha, ¼iksha and Nirukta
respectively. As astrology is the eye of the Vedas, it is given the pride of place. No person
possessing all the organs intact but without eyesight can have an individuality.” (PM 1.10-12.)

Therefore, although astrology is a subordinate part of Vedic knowledge, it still ocuppies a

very preeminent position, because with its help one can foresee the results of his actions.
 Maitreya also mentions the three branches of astrology, namely Hora, Ganita and Samhita,
which are also elaborated upon by Harihara as follows:

“Ancient astrological science is divided into three Skandhas or six Vedangas. The three
Skandhas are Ganita, Samhita and Hora. Sages have classified the great science of astrology
into six Vedangas, viz. Jataka, Gola, Nimitta, Prasna, Muhurta and Ganita.
Ga£ita Skandha deals with Gola and Ganita. Hora Skandha deals with horoscopy, Pras na,
Muh¡rta and a part of Nimitta. Samhita Skandha deals elaborately with Nimitta. Samhita also
deals with the varying fortunes of the people, changes in weather and progress of the animal
kingdom. It sketches also the nature and shape of meteors, shooting stars and all the
wonderful natural phenomena.” (PM 1.5-8.)

The six A¯gas of Vedic astrology are the following:

Ganita: Mathematical calculations connected with the movement and positions of the
planets within the zodiac.
Gola: Spherical astronomy, resulting from the spherical shape of the planets and their
movements around their axes and orbits.
Jataka: Radical astrology, or analysis of the birth chart, which includes all the general
rules of horoscope reading.
Pras na: Query astrology, or analysis of charts erected for the time and place of putting a
question before the astrologer.
Muhurta: Analysis of favourable and unfavourable moments to begin any activity.
Nimitta: Reading of omens, bodily signs, behavior or humans, animals and natural
phenomena.

Harihara also mentions that Vedic astrology can be divided into Parama£a and Phala.
Astronomical calculations come under Prama£a (proof) as they deal basically with
asrophysical characteristics of the planets. This is still important for a Jyotisha, because these
calculations will lie in the foundation of the astrological interpretations. The astronomical
interpretations themselves come under Phala (fruits) as they actually delineate the fruits of the
native’s karma, or activities performed in his previous lifetime. Parasara answers his disciple
as follows:

Sxu PA TvY ivà lae²¢

… hi³

AW pr äü t½i- æT pun
ö!(ae nTV grhpit jgÊTpiijA
viKYm vednyn yW äümuO½!ét

NTy gué-®y svRdœ sTyiVdne

iStKy àdœtVy tt reyae ýVPSyit

n dey pr#Yy iNStKy AWy V

 dÄe àitidn Êo Jyte Ù sAY
„ O Brahmana, your query has an auspicious purpose in it for the welfare of the world, and
has been rightly made. Having offered obeisances to Brahma, his power Sri Sarasvathi Devi,
and the Sun God, the chief of the planets and the cause of creation, I shall relate to you the
science of astrology ss it was heard by me from Brahma. The teachings of this science of
astrology are to be given only to the students who are good and peacefully disposed, who
honour the preceptors and elders, who speak only truth and who are God-fearing. It is only in
this way that good will follow. The teachings of this science should not be given to an
unwilling student, to an atheist and to a crafty person.” (BPHS. 1.5-8.)

Here Parasara further explains the origins of Vedic astrology. He says that he had heard
this science from the lips of Brahm§, the creator of this world, who in turn received this
knowledge from Mahavishnu, his father. Now he transmits this science to his student,
Maitreya. Thus the knowledge of Jyotisha descends through the Parampara or disciplic
succession. It is not enough just to learn this science from books. One who is serious should
find a Jyotisha Guru, who can initiate him into the knowledge of the Parampara.

There are two basic Paramparas in Jyotisha. Maharishi Parasara is the representative of the
Parampara originating from Brihaspati, the Guru of the Devas (demigods), and thus represents
the knowledge of Jupiter. Vedavyasa was his son, and Maharishi Jaimini was Vyasa’s
disciple. So all of them come in this Parampara. Some astrologers consider Jaimini’s system
to be a separate branch, but actually it is just an elaboration on Parasara’s teachings. Garga
Muni (author of Garga Hora and other works) was Bhagavan Sri Krsna’s family priest, and
belongs to the same lineage.
The other Parampara originates from Sukraaya, the Guru of the Asuras (demons), who is
the lord of the planet Venus. His knowledge was entrusted to Maharshi Bhrigu, and this
school is known nowadays as Bhrigu or Nadi Jyotish This system is especially popular in
South India, where one can find many ancient scriptures in Tamil and other languages called
Nadi Granthams.
Another system is said to have evolved around the middle ages, and is referred to by
Varahamihira and later authors as Yavana Jataka, also called Tajaka astrology. The rules in
this system are slightly different from Parasara Jyotisha, and are used in Prasna and
Varshaphala interpretations, and also in transit analysis. Still, we should consider that these
rules also originate in the teachings of Parasara and Manu, and therefore can be accepted as
intrinsic part of Jyotisha.
Besides Parasara’s great work, we should mention Maharshi Jaimini’s Upadesa Sutras as
one of the fundamental scriptures. Bhrigu is said to have authored his Sutras, Samhita and
many other Nadis are also attributed to his followers, like Candrakala Nadi of Acyuta
Daivajña. Numerous works of mediaeval astrologers are also considered to be classics.
Varahamihira have authored Brihat Jataka in Hora, Brihat Samhita in Samhita and
Pañcasiddhantika in the Ganita branches of astrology. Other important classics on Ganita are
the Surya-siddhanta, and Siddhanta-Siromani.
Other important works about Jataka are Saravali by Kalyana Varma, Jataka Parijata by
Vaidyana±ha, and Sarvartha Chintamani by Venkatesa Daivajña. Prasna Marga by Harihara
and Krishniyam of Sri Krishna Arcarya are important works on query astrology, as well as
Muhurta Chintamani by Mukun¨a Daivajña on electional astrology. He has also authored a
compilation on birth time rectification entitled Nashta Jataka.
 Ethics of an Astrologer
Parasara states that Maitreya’s questions serve the welfare of the humanity, and this
indicates the motivation with which the disciple should approach the Guru. If he wants to
learn astrology in order to gain money, recognition or control over others, the Guru should
reject him. He also says that the students should be well-behaved and peaceful, in other words
he should be under the influence of the material mode of goodness (Sattva-guna) and he
should be respectful towards his Guru. If the disciple is challenging, the Guru will not impart
knowledge upon him. The student should also believe in God and follow His laws, and also
instruct his clients to do so since this is the best remedy for bad Karma. The student should
always speak the truth, even if in some cases he should give a prediction in a way that is
acceptable or helpful to his clients. The disqualifications are if the student is lazy, does not
believe in God, or wants to use astrology for getting rich.

Varahamihira also elaborates on the qualifications of an astrologer in the Brihat Samhita

(2.2-3.): “An astrologer should belong to a noble family, be good-looking, of modest
appearance and dress, truthful, free from jealousy, impartial, with well-proportioned and
strong limbs and joints, undeformed, with beautiful hands, feet, nails, eyes, chin, teeth, ears,
forehead, brows and head, with handsome body and a voice deep and sonorous. For, virtues
and foibles are generally dependent on good and bad physical features.
The following are the virtues of the astrologer: He must be clean, efficient, bold, eloquent,
possessed of genius or ready wit, knower of the time and place, sincere, not timid in
assemblies, not to be overpowered by his fellow students, expert, free from vices, well-versed
in the art of performing rituals of both curative and preventive types, as well as in that of
magic and bathing, engaged in the worship of God, observances or austerities and fast,
possessed of great power generated by the wonderful achievements of his scientific
knowledge and capable of answering queries made by others and suggesting remedial
measures for troubles other than the visitations of God. He must also be thoroughly
conversant with works dealing with calculations of planetary positions etc., Samhita and
horoscopy in their details.”

Harihara adds the following:” The exalted and recondite science of astrology is to be
studied only by Brahmanas. A proper study of the subject leads one to the acquisition of
wealth, merit, salvation, respect and fame. When even Mlecchas and Yava£as well versed in
astrology are held in the same esteem as rishis, who would deny respect to an astrologer who
happens to be a Brahmana?
That person, who has mastery of this science, who has a good knowledge of mathematics,
who leads a religious life, who is truthful, who is free from conceit and who is well versed in
the Vedas, Mantras and Tantras, he alone can be called a Daivajña or seer. All the predictions
made by such a person will come true and will never be false. The learned support this
statement.
The predictions of one who has studied the ten kinds of planetary motions and who has
understood the inner principles of astrology will never be falsified. He who has acquired a
thorough knowledge of the different Horas, who is an adept in the five Siddhantas, who has
inferential ability and who is initiated into a secret Mantra by a perceptor, can alone know
horoscopy.” (1.13-18.)

From the above we can conclude that any astrologer, who wants to develop these
qualifications is advised to practice the following habits:
 1. Become a vegetarian and avoid eating meat, fish, eggs, garlic, onions and mushrooms.
These foods will keep one under the influence of the modes of passion and ignorance
(Rajas and Tamas), which is unfavourable for making correct predictions with clear
consciousness. One should offer his food to God and thus eat sanctified food.
2. Avoid using intoxicants and drugs, including alcohol, tobacco, coffee and tea. These
substances will also contaminate one’s consciousness and prevent him from getting
the correct intuition from Param§tm§ (God in the heart).
3. Avoid any illegal activities and try to live a virtuous life. It is best to avoid gambling
and sex outside of marriage as well.
4. Make a daily regular study of the Vedas and Jyotisha Shastra, preferably starting at a
time when Jupiter is in the Ascendant.
5. Pan¨ita Harihara emphasized the importance of the Jyotisha Mantra received from the
Guru. Therefore it is recommended that you chant at least 1 Mala (108 times) of one
of the following Mantras:

Om Krishna Guru

Om Hum Ram Caitanyayai Namah

Om Gurave Namah

Om Hrim Klim Dattatreyaya Namah

Vyam Vyasadevaya Namah

Importance of Mantra-japa

In this connection, Sri Krishna has advised in the Bhagavad-gita, as follows:

mh• _gurœ AhigM• ASMy! @km! AKArm!

yJN jp£yJAae iSmSWv• ihMly

“Of the great sages I am Bhrigu; of vibrations I am the transcendental Om. Of sacrifices I
am the chanting of the holy names [japa], and of immovable things I am the Himalayas.

Maharishi Bhrigu is a very good example of the Jyotisha Siddhi achieved by Mantra-Japa.
Omkara is the essence of all Vedic Mantras, and the unmanifest representative of the
Absolulte Truth, because Krishna says that the sages who vibrate the Omkara will achieve
Brahman. Here Krishna also states that the best sacrifice is Japa, or repetition of the holy
Mantras, by which the consciousness becomes steady in the Absolute, like the Himalayas.
Tha Mantra-Shastra expounds the detailed science of Mantras and their powers. However
there is a number of strictures coming along with most of the Vedic Mantras, in order to
prevent the sadhaka from misusing them and accidentally causing trouble. Details about
Mantra-Shastra and its astrological significance can be found out from Pt. Sanjay Rath’s
Vedic Remedies in Astrology (Sagar Publications, Delhi, 2000.)
However there are certain Mantras which form an exception from the stringent rules of the
Vedas, and these are the Nama-Mantras, consisting of the names of the Supreme Personality
of Godhead. There are no hard-and-fast rules in chanting these Mantras, and no consideration
of time, place circumstances, and purity of the practitioner is necessary. On the other hand,
these Mantras are the most powerful, especially in this age of Kali-yuga, where it is
 practically impossible to execute the Yuga-dharmas of the previous ages (Dhyana or
meditation in Satya-yuga, Yajña or fire sacrifices in Treta-yuga and Arcana or Deity wirship
in Dvapara-yuga), Thus in this age the yuga-dharma is the simplest and most powerful
process of the four, namely harinama-sa¯kirtana, congregational chanting of the Holy Names
of Lord Hari. Therefore Sri Acyuta Dasa, the founder of the SJVC Jyotisha-parampara, and a
personal associate of Sri Caitanya Mahaprabhu, has given the following Janaka-sadakshari
Mantra as the Guru Mantra of our Jyotisha Parampara:

Hare Rama Krishna

This Mantra was chanted by Janaka Maharaja, the father of Sita Devi, and as a result,
Bhagavan Hari Rama has become his son-in-law. This is also the bija-mantra for the Hare
Krishna Maha-Mantra taught by Hari Caitanya Mahaprabhu, which is also found in the Kali-
santarana Upanishad:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama
Rama Rama Hare Hare

Sri Caitanya Mahaprabhu ordered everyone to chant this Mantra in order to escape from
the sinful influence of this dark age of Kali. Therefore all astrologers desiring to achieve
success are also advised to chant the Janaka Sadakshari and the Maha-Mantra on a regiular
basis, one or more malas every day.

In summary, the qualifications of an astrologer are as follows:

1. He has accepted and practiced regularly the Mantra received from his Guru.
2. He studies astrology under the guidance of his Guru.
3. He has thorough knowledge of the classical Jyotisha Hora Sastras.
4. He has sufficient practice and experience in predictions.
5. He has good intuition, derived from a pure lifestyle and spiritual practices.

© Gauranga Das