Jyotisha - Some Thoughts

8/14/2019 Jyotisha - Some Thoughts

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The True Essence of Jyotihstra

K. Chandra Hari

1. Introduction

The how and why of astrology had been one of the most baffling issues of science sincethe time of Newton, during the presently dominant paradigm of intellectual inquiry.Researches have failed to provide a valid demonstration of astrology in the samemanner as the theories underlying its predecessor viz., astronomy. Astrology decipheredin its most pristine form from the prevalent trains of thoughts both western as well asoriental profess:

Astrology depicts the manifestation of a transcendent, occult reality. Fundamental philosophical notions are: As above so below and Universalinter-connectedness

Mechanism is a subtle concordance between celestial phenomena and terrestrialphenomena.

All these notions are under vehement criticisms and interpretations depending upon theintellectual sophistication of the people involved. To any sensible student of modernscience unless burdened by certain psychic handicaps it is well evident that none of theabove propositions are in conformity with the physical models of the universe createdsince the time of Issac Newton. It is equally true that the prevailing physical model of theuniverse is only an incomplete picture (smeared with innumerable question marks)

arising out of the limited sensory activity of one of the last remaining flickers of a streamof biological evolution. A scientist who speaks without realizing this limitation of modernscience is worthy of more ridicule than an astrologer trying to explain the mechanism ofastrology with the borrowed terminology of science. Nothing in modern science bars thepossibility of alternate physical models of the universe as divergent from the presentphysical models as the Time of Minkowski differed from the Time in conceptions of theNewtonian age. Only after decades of research within the horizons of sensory worldcould the modern science resolve the true nature of light - gain a real grip with thecorpuscular cum wavy nature of light of course favored by circumstances that are notat all within the control of modern science. Time and gravity had been baffling physicistssince the time of Newton and shall remain so still some fortuitous circumstances raisesthe curtain that separates these phenomena from our sensory understanding. Under a

true scientific spirit that gives due cognizance to the nature of science there is no placefor any controversy such as astrology versus science, astrology point towards one of themost critical of existential questions what happens tomorrow and what is the meaningof life what really stands behind the elusive phenomenon of Time? If a scientist turnshis intellect away from these questions he is a victim of the sensory limitations onthinking and is in no way different from a priest/clergyman speaking about the creationisttheory of world. Present controversy is more of psychic origin, arguments in favor andagainst reflects the psychology of men in the attire of astrologers and scientistsincapable of carrying the inquiry forward and trying to gain popularity with conclusions


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about which they themselves have no conviction. I am yet to find either a scientist whohas spoken about/criticized astrology in truly scientific terms or an astrologer who hasdescribed the philosophy and mechanism of astrology with a scientific spirit. Myendeavor in the following part is to address this deficiency by speaking as an astrologer-scientist for rejuvenating one of the lost directions of human intellectual inquiry: How totranscend the sensory limitations described as mya in Hindu scriptures and gain a grip

with the enigmatic and illusory Time?

Lets not forget that the elusive origins of astrology stand in the background of thegreatest deliberations on the meaning of life the Upanisads. Till the time of Newton inthe West and Acyuta Pisratoty in the East it was nurtured by the greatest minds mathematicians and astronomers of the era and has fallen into the hands of fraudsonly very recently. The fact that its a fraudulent business today, I repeat, its a fraudulentbusiness today, should not color our vision as to inhibit our quest behind the truth of it.As scientists our first task is not to impose the contempt that we gain at present (onseeing the charlatan business) onto a subject that represented the pinnacle of wisdom afew centuries back in the hands of illustrious astronomers and scientists of Kerala likeTalakkulathu Bhattatiri, Sagamagrma Mdhava, Paramevara, Nlakantha and the

likes. Give it the honor it deserves the honor it received in the hands of the geniuses Ihave referred to before we take it up for an examination of the worth, for astrology is amanifestation that demands great respect and pure conscience as is the case withtelescope in modern astronomy.

2. Contempt of the Scientists: Where lies the fault - in Astrology or in scientificthinking?

Since the beginning of the modern scientific age, innumerable ancient and medievalpropositions have undergone scientific scrutiny, stood the tests of science andblossomed in to scientific disciplines or gained recognition as theories of science.

Astronomy is the classic example without which astrology could not have evolved andthe factors that prevented astrology from emulating the destiny achieved by astronomy isthat we need to look in to in trying to answer the imbroglio conflict between astrologyand what we term as modern science. All the cannons of astronomy revealed by theRsis have undergone refinement and humanity has gained a graphic picture of theheavens more precisely than a being has the comprehension of his palm. In tracking theheavenly bodies modern mind-set has scaled heights greater than those scaled by theancient astronomers and as such under normal circumstances modern science couldhave comprehended the interpretation of that heavenly picture with equal ease.However, the situation is different. It is doubtlessly clear when examined against thebackground of modern science that astrology does not exclusively fit within the frame ofobservations and reasoning over which astronomy is founded. What does this mean

Astrology is a pseudo-science or supernormal science?

It is certainly either a pseudo-science or supernormal science and the task in the contextof the present conference is to identify its category, whether its pseudo or supernormal.To achieve this identification of the true nature astrology we need to have a look at:

What makes a science?

How can a pseudo science be distinguished from science?


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What may be described as a supernormal science?

3. What Makes a Science, Pseudo-science, and Supernormal science?

Modern Science in its manifestation is the method of exploring answers to the myriads of

questions that the phenomenal Universe invokes in us. It is not simply a bunch ofanswers but a method by which we give shape to an intellectual comprehension of theworld, a consistent set of verified hypotheses that not only explains but also predicts thebehavior of the universe. Further, the bunch of knowledge is subject to continued testand refinement by figuring out which explanation best predicts what actually happens, orbest fits the observations.

Science is a human endeavor with the same basic faults of its inventors.

Science is a questioning of the natural world and is therefore constantly andsystematically revisionary.

Science uses data collected from the real world and quantifies that data.

Science is the search for meaning in the data. Seeking inter-relationships, theformation of testable theories, hypotheses and models.

Science recognizes the assumptions on which it is based.

A pseudo science on the other hand starts out within the premises of anunchallengeable hypothesis or a hypothesis that resists changes in contrast to theroutine refinement in science for better match with observations. No objectiveassessment of experimental evidence even though some pseudo-scientists professunconstrained beliefs, open mind and constant refining of their tools. Pseudo-scientistsare often characterized by lack of critical inquiry, unwillingness to challenge ideas andthe practice tend to be fraudulent driven by selfish motives. Problem in pseudo-scientific

thinking as outlined in an article are:

Anecdotes often quoted as evidence do not make a science Scientific vocabulary used does not make astrology a science Bold statements that do not make any sense/claims true Heresy does not equal correctness Burden of proof is ignored in making claims Unexplained is not inexplicable mystery Failures are ignored/ rationalized After-the-fact reasoning Coincidences that lack any design = mystery Representativeness not examined Appeals to mysterious and unknown forces Diversity of Astrological World Views Symbolism and the difficulty in testing of astrological claims Ideological immunity

A supernormal science can arise only under inquiring circumstances that defy theintellectual approach of modern science - the criteria of evidence, experiments, theweighing of possibilities, the testing of hypotheses, the establishment of theories, themany aspects of the methods of science which make it possible to draw accurate,reliable, meaningful conclusions about the phenomena of the physical universe.


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For the empiricists belief in the five senses is an act of faith and all that we call asscience will become a childs play if a sixth sense develops in someone and opens up anew window in to another dimension of the world. Modern science at the beginning ofthe 21st century understands its limitations better than ever before and a supernormalscience could have evolved under a paradigm of thinking or a method of inquiry that

transcended these limitations of modern science. Cognition in modern science is throughthe five senses and the conscious mind, which in no way can be considered as windowsexhaustive in to the different dimensions of the world. The sum total of the modernscientific worldview achieves only a partial isomorphism with the phenomenal world. Theworld of organisms especially what we tend to describe as destiny lie outside therelatively small range of isomorphism achieved by modern science and it is in thisdomain a pseudo-science manages its existence or a supernormal science confersenlightenment. The philosophy of modern scientific pursuit does not take in to accountthe subjective side of human experiences the unexplored realms of human existence what we describe as the mysterious. We cannot rule out the possibility of scientificpursuit in this arena, but that need not be of the same geometry or anatomy as theobjective sciences, or as of a precise structure as of science in its modern manifestation.

When we walk around experience tells us that the earth is flat but the truth is otherwise commonsense or even experimental evidences are not that decides the truth as hadhappened in the case of the theory of continental drift and also in subtle cases like thewave theory of light. The complex organismic phenomena represented by Man remainsa mystery outside the isomorphic models of biologists and it is better to plead ignorancerather than trying to serve a judgment that shall ultimately prove to be premature. As iswell known to modern scientists absence of evidence is not evidence of absence andthis applies in general to many controversial aspects of Mans existence, especially withregard to the domain we describe as spiritual.

Brain corrupts the revelation of senses and the scientific hypotheses are nothing butimaginations consisting of distortion of the sensory data - as Werner Heisenberg

observed: "What we observe is not nature itself but nature exposed to our method ofquestioning" - our perceptions of reality are influenced by the theories framing ourexamination of it. This is true not only for quantum physics but also for all observationsof the world. It is well known among scientists that the equipments construct results andit is worth noting that the world of science expanded with the invention of new and newtelescopes and the same has to be true about the sensory equipment science in noway debars the existence of a supersensory world. If we want to do science, we have tolearn to play the game of science and in the same manner if we want to do astrology wehave to learn the game of astrology. It is not proper to demand the game of astrology inthe field of restricted sensory science.

3. Astrology as a Science of Time: Horstra

Apart from the generic name Jyotisa astrology receives the title Horstra (=Scienceof Time) in the ancient lore. As has been discussed elsewhere Jyotisa had its origin andevolution in a paradigm of thinking obsessed with time and existential questions its anattempt to answer the mystery of time. In terms of modern terminology astrologyinvolves a modeling of Time, the apparently incessant flow of time abstractedmathematically as a phenomenal wheel manifesting over the heavens. The most


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Where to choosethe 0

0?

B

C

D

E

F

A

fundamental question involved in the examination of the truth of astrology is the validityof this modeling of the apparent path of the Sun into the Zodiac: 1

The ecliptic is a circle and scientifically speaking, on a circle every point is on a par withthe other to be considered as the zero point. Under such a situation what is the rationale

of the choice of the zero point that serves theastrologers to delineate human and mundanedestiny?

The irrational foundation of astrology is beyond doubt if a convincing answer cannot befound for this question. Attempt to explain away the problem of the multiplicity of theZodiac in the astrology under practiceeven by such people as the editors ofthe so-called astrological journals isthe most fraudulent activity that makesclaim as a science. The cryas ofyesteryears were not as irrational asthese modern proponents as isevident from the old works:

In Dadhyyee, in the commentary to

the 4th

verse of VarhamihirasBrhatjjtaka, Bhattatiri had raised thequestion:

Bhattatiris answer was really scientificif not describable as Einsteinian:

1

Astrologer Prudence Jones (1996, p.282) says, [The zodiac signs] rest on shaky foundations from themodern point of view. How in heaven do twelve 30-degree sectors of the ecliptic, measured from the vernalequinox but named after now-far-distant constellations, impart any qualities at all to the planets, houses,

parts and nodes, which we view against their backgrounds? Do they do so in fact, or is this wishfulthinking? Some astrologers justify the signs (taking, usually without explanation, the sun in the signs astheir exemplar) as shorthand for seasonal characteristics. But this implies that their order should bereversed in the southern hemisphere, which seldom happens. And what, in any case of horoscopes forequatorial latitudes, where seasonal change is minimal, but where, of course, astrology was invented? [Foundations of Astrology. Astrological Journal, 38,5, 281-285]

F Ft

Fyu F uuZt*Fyu F u +t t*


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It is well evident that almost thousand years before an astrologer and astronomer ofKerala had spoken of a physical model of Time!

But what was the physical basis of this modeling? How could the formless Time becredited with a form or shape as Klapurusha?

How was this accreditation achieved in Jyotisa? Modern physical conception of Timeand Space or Space-Time Universe cannot find any meaning in an ancient act ofmodeling time. At the best it will be described as nave science an arbitrary conceptionarising out of primitive imagination.

If at all Time has got a form, a manifesting structure, who could have and how could

have experienced it?

4. Time as a Transcendent Occult Reality

[Keeping us well within the popular frame of modern science, lets call the followingtheorization just a hypothesis]

What is Time? We are still confused as St. Augustine was when we have to expressthe answer in words!

Modern science does not recognize the evolutionary time, cosmic as well as biological,

as a force. But this conceptual handicap of prevailing notions does not bar us fromhypothesizing a force by name esoteric time (e-time in short) as the cause of evolution.This force is mysterious as we are yet to decipher it in terms of modern physicalparameters. By definition this esoteric- time-force manifests between the alpha andomega of physical time and all other forces of nature are its components. We perceive itas evolutionary time in both the cosmic and biological changes just as we perceive itscomponent gravitation in falling apples. No sensible scientist can deny it as we see itsmanifestation everywhere science itself is the study of changes and we have onlygiven it a name: esoteric time force (ETF).

How can this esoteric-time-force (ETF) be detected? According to cannons of modernscience only a testable hypothesis has scientific value. We can frame any number of

hypotheses but they are of no consequence to science unless they are testable byexperiment or observations (operationally). A force can be detected only if it can begenerated in sufficient quantity as to be detected by an instrument. ETF by definition isthe unified field, which by its innumerable minute manifestations causes the incessantlychanging world its many manifestations such as electro-magnetic, nuclear etc havealready undergone verification how can the original, the unique strand that has driventhe biological evolution be identified and detected?

- y: KZOz FO


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If at all such an evolutionary-time-force exists it can only be detected in someevolutionary manifestation. Rather than in some modern some physical laboratories, itsdiscovery will take place in the laboratory of Nature when Nature by accident or designproduces the appropriate instrument.

5. Advent of Man at the Top of Evolutionary Pyramid

How is it that Man has come to occupy the top of the evolutionary pyramid? What madehim different from other species of animals?

Modern biology considers man as one of the animals only. It addresses the intricacy ofhuman evolution in terms of anatomical/physiological/morphological changes. Jyotisa ormore explicitly its parent discipline Tantra explains Mans advent as a critical step in theevolutionary chain a product of nature reached above a threshold where it ceased tobe bound by nature in Man the esoteric time found expression as Kundalini, theYogaakti. Nature by accident or design had produced an instrument, Yantra in Tntricterminology, in which the esoteric time or Klaakti could be detected or experienced inwhat is described as the Sadcakras. This experience of Time, as Jyoti, of course

transcends the conventional modes of cognition familiar to modern science but this doesnot mean that the pursuit is unscientific. Yogic experience of time as Jyoti is certainlymore realistic and the fact that modern science is yet to catch up with this phenomenonis only one of its many limitations. Illusory nature of time and destiny ceases with theexperience of Kundalini and the Yogi transcends to a superior state of cognition. Theabstraction of the ecliptic into Zodiac the modeling of Time that we see in Jyotisabecomes scientific only under such a superior or supernormal paradigm of thinking.

Yogaakti turned out to be the fount of Mans creativity and thus began Mans intellectualquest and his ascent from the animal kingdom to the state of Paupati Mrtyunjaya.Realization of the esoteric time as Jyoti or Kundalini demanded a life resonant with thevibrations of esoteric time and towards this end a symbolically equivalent personification

of esoteric time was made as an abstraction of the geocentric orbits of planets whichconveyed to man the sense of Time. Alignment of Yogaakti and Klaakti was achievedby the creation of Mldhra Rhu ikhi Cakra, the ancient Indian Tntric Zodiac.

A Subtle Theory of Time?

Implicit in the huge mass of astrological literature is a deciphered pattern of destiny acycle of growth and decay in to which perhaps all living beings accommodatesthemselves modified by their special environments. This pattern has been deciphered interms of the Nodes of Moons orbit and other seven longitudes of Sun, Moon and planetsMercury, Mars, Jupiter, Venus and Saturn collectively described as Grahas. Physicaleffects such as gravitation has nothing to do with this scheme as is evident from the role

of nodes in deriving the pattern. Cardinal aspects of the derivation of this pattern ofdestiny are:

The bio-cosmic tie-up is deciphered with reference to the star Mla or-Scorpiilocated at the intersection of the ecliptic and the galaxy.

Diurnal rotation of the earth is linked to the position of the Moon over ecliptic bythe equating 81X Ascendant = Moon or Moon 1200. This expression involvesan occult play of digits of the decimal system: Earth is made to rotate 81 times


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faster so that each ascending arc of 9.87654321 minutes corresponds to Moonstransit of one Naksatra of 800 minutes. Thus during Moons occupancy of anaksatra 243 patterns exists and during one sidereal revolution of Moon the totalnumber of patterns are 243X27=6561 which is 38.

Kunda-Lagna, which by definition has to be a triangular longitude of Moon,

generates a time sequence describable in terms of the grahas or cosmicindicators. For example: Ascending longitude of 2400 will have Kundalagnaequal to 00, 1200 or 2400, all the three representing a sequence: ikhi: 07years,ukra: 20years, Ravi: 06years, Candra: 10, Kuja: 07, Rhu: 18, Guru: 16, ani:19 and Budha: 17 years. The subsequent pattern will be after nearly 6 minutes[on the equator] when the ascendant becomes 2410.481481and if we stick tothe classical dictum the pattern persists for an ascending arc of 9.87654321minutes, which is less than one minute of time on the equator.

Leaving aside the details of the scheme and efforts to understand it in terms of ourcommonsense/rationality, we may note that the scheme is an effort to characterize timein terms of a Cosmo-biological rhythm. Of late only modern biology has come to gain an

understanding of the influence of the diurnal rotations of earth and the revolutions ofMoon on the physiological processes and activities of living organisms. Whether thetemporal evolution of biosphere has an implicit Cosmo-biological rhythm decipherable interms of the rhythmic cycles of the grahas is a mute question that only Jyotisa answersin the affirmative.

Universal Application

Whether Jyotisa is universally applicable is another mute question. Going by the originalprecepts the derivations of Jyotisa applies only to those who follow the tntric way of life.The tntric path in which Jyotisa had its origin can be understood to be founded on thephilosophy of rebirth, existence of pitrs, and the worship of Liga and Sarpa as

symbolically equivalent representations of Time and Yogic potential. What the snakes orCobras have to do with time or yoga is a question for which we have no answer. But thetradition of Nga worship leaves no doubt regarding the existence of some esotericconnection. Jyotisa is not of much use or impact in a society where such traditions orequivalent esoteric practices do not exist to address the supernatural powers that holdsome control over destiny.

Whether it is an absolute science or not confusion may still be there but it is certainthat it was an essential ingredient of a way of life founded on human creativity by menwho sought to gain the kingdom of God.

As is often ill interpreted by certain people Jyotisa is not panacea for all problems of

humanity and does not answer all the mystery of our existence. Taken along with Yoga itpoint towards the direction from which answers to our questions shall ultimately come.

6. Is this Hypothesis Operationally Testable?

Is the above hypothesis an attempt to frame a transcendent world-view with whichastrology can be put on a supernormal pedestal above scientific inquisition?


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Two interesting observations that I have found over the Internet in this regard are:

The failure of physical models to provide a plausible underpinning for astrologicaltenets has resulted in a shift to, or returns to, more animistic, transcendental world-views. While astrology is more "plausible" within such world-views, it is so only in the

banal sense that such frameworks provide fewer constraints on what may be postulatedthan modern scientific formulations of the world.

The appeal to transcendent world-views allows astrologers' postulations to override orsidestep any physical laws that may conflict with astrological philosophizing.

Astrologers who advocate such world-views do not provide articulated positions capableof constructive evaluation and improvement, but rather, couch their 'framework' in termsof spiritual/occult expressions, along with passing references to modern physics andallied disciplines to appear contemporary and fashionable.

Both the above observations are not applicable in this case because:

Yoga has stood the test of science as is evident from the account of A.L.

Basham:

The awakened Kundalin gives to the yogi superhuman power and knowledge, andmany yogis have practiced yoga rather for this than for salvation. Some adepts of thisform of yoga have developed powers which cannot fully be accounted for by Europeanmedical science and which cannot be explained away as subjective but the physiologicalbasis of laya - and hatha -yoga is certainly false; there is no kundalin, susumna orsahasrra. The ancient mystical physiology of India needs further study, not only by

professional Indologists, but by open-minded biologists and psychologists

Nothing prevents the scientists from rechecking the Yogic assertions on time andits manifestations as destiny. Of course, the burden of proof cannot be placed on

the Yogis, as they do not care for the acceptance or rejection of Yoga or Jyotisaby modern science.

7. Inconsistencies and Fraudulent Astrological Business

This paper in no way is a defense of the fraudulent business going on in the name ofastrology. There are different schools of astrology that are contradictory to each othereven in basic precepts and are practiced through out the world with a closed mind thatgives no cognizance to scientific objectivity. Even in India people follow divergentconceptions of Zodiac and mathematico-logical systems with no scope for unanimityamong the astrologers. The situation is as ludicrous as the effort to draw circles havingdifferent values of or the use of different numerical values for any physical constant

such as the speed of light or the Plancks constant. Vested interests and complacencyare the hallmarks of the so-called Vedic astrology today. If we consider for exampleKerala one of the cradles of Jyotisa at least since 7th century AD the men who havenurtured the discipline of Jyotisa were all world class scientists / astronomers/mathematicians of their times. On the contrary what we have as Jyotisa today is a mostunscientific use of the astronomical data catering to the exploitation of the weakness ofcommon mans mind in conjunction with the paraphernalia of innumerable remedies thatdefy all scientific and scrupulous perceptions of a discipline of science/humanities.


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Moreover those who style themselves today as astrologers/socalled astrologicalscientists who exploit the common man through falsified astrological journalism have nograsp of astronomy/mathematics but they consider themselves as scientists on an equalfooting with Bhskarcrya or Newton on the ground that Bhskara and Newton hadpracticed astrology.

Poor conditions prevailing in the practice of astrology and the skepticism are reflectionsof the departure our society has made from the paradigm in which Yoga and Jyotisa hadtheir origin.

There are no reasons for any disagreement: Over the kinds of celestial configurations that are relevant, and how they are to

be interpreted2 On which zodiac to use and how many planets to use On the astrological notion of Houses, as Jyotisa profess the equal house division

Astrological tenets are not based on any form of inductive empiricism 3 theywere invented paranormally. Had they been based on correlations observednothing prevents the men of science from observing/verifying them now.

Isolated planetary correlations to the terrestrial happenings even if observablehave no relevance to Jyotisa.

It must be noted here that the True Zodiac is in fact, Rhu-ikhi Cakra it receivesits name from the Nodes of luni-solar orbits that could not have been observable tothe naked eye.

8. Yoga and Jyotisa Foundations of Hindu Spirituality

What we have described in section 5 as esoteric time is the singular crux of divinity

in Hindu realm. It is the omnipotent God, nameless, formlessbut appearing asinnumerable in the Hindu pantheon due to historical reasons. True spirituality of theHindu means the realization of this occult power as Kundalin, Mans ascent to thekingdom of God, by managing his own evolution from Homo sapiens to (say) theHomo Divine. Its only through the path of Yoga that this realization of the Godresiding in our selves can be achieved.

Hindu Tantras, Upanisads, Epics and Purnas as well as the customs and traditionshave this royal science cryptically inscribed in them.

Mahkla of Tantra is the personification of Mldhram, the fiduciary star Mlamarking the position of genitals/Ligam [2400] over the Human Zodiac. iva and

akti, the mythological progenitors of Yoga and Jyotisa are therefore worshipped

2McDonough (2000): Is there anyone ...that isn't confused and overwhelmed by the plethora of techniques in theastrologer's bag of tricks? ...Why do we have such a massive, confusing mess of factors to deal with? Because therehas been no way to toss anything out. [Every Astrologer a Researcher. Keynote address at Astro2000. Denver, CO,April 21, 2000]

3 Perry (1993) claims: The stargazers of antiquity systematically recorded their observations of heavenly movementsand correlated these with observable events on earth. Through ongoing inductive analysis, these early explorersgradually reached certain conclusions as to the meaning of the variables in question and passed these down tosucceeding generations (p.2). [Toward a Postmodern Astrology: A Hierarchical Model of the Psyche, The Journal ofAstro-Psychology, 6, 1-14]


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in the form of genitals. It is a custom instituted to serve as a cryptic record of thetntric modeling of Time. The fiduciary star and Kundalin is further representedby the numbers 8 (ris), 18 (naksatras) and 72 (pdas), that specify its positionin popular units/parts of Jyotisa.

KundalinCakra of the heavens received the name, Rhu-ikhi Cakra, reminding

us of the importance of luni-solar phenomena and especially eclipses in therealization of Tntric objectives.

Zodiac is modeled to be isomorphic with the aiva or Yogic conception of theUniverse in terms of 36 Tattvas and other subtle factors of Yogic experience.Mathematical structure of the Zodiac is a grand abstractive design of themanifestation of what we call as destiny. According to modern physics time likespace is another dimension of the world but we humans experience it as anillusory flow because of our three dimensionally limited conscience. In Jyotisa,we have a similar situation, when a paranormal phenomenon is dealt withordinary humans a lot of uncertainties creep in due to the lack of Yogic vision.

Jyotisa, in fact is the Hindu theory of metaphysics and Yoga (metaphysicalexperience in conventional terms). Iconography ofiva encompasses both theaspects, symbolic representations of the original Tntric epoch of Jyotihstraand Yoga

Kundalin is the essence of spirituality; its the root from which all religiosity havesprung up around notions such as tma, mukti etc. Doctrines such as soul andsalvation are concepts borrowed from the prehistoric Tntric cults original ideaof Kundalin that metamorphosed in to irrational and arbitrary conceptionsfounded on blind faith. It is unfortunate that even in Hindu India people take tmaand tmyat to be something that is inherently potential in all and something ofsubjective experience indistinguishable from pretentious/delusive psychic

reactions of individuals. We have allowed a club-culture to evolve aroundspirituality as we have forgotten as to what really is the true spirituality.Innumerable temples and rams are getting flooded everyday with the so-calledpilgrims (bhaktas) and they ever return becoming more and more vicious.cryas having no commitment to truth and offering havens to frauds andcriminals not only Jyotisa but the spirituality also is pseudo here and thereason is that we have forgotten the spirit of Yoga, the true experience of theworld beyond five senses.

Reference:

1. Chandra Hari, K., Ricakram [Malayalam], 1996, Kuruksetra Prakan, Cochin.

2. Chandra Hari, K., Hindu Zodiac and Ancient Astronomy, Sri Sabarigiri Publications,Kadapra, Kumbanad, PIN: 689547, Kerala.

3. Chandra Hari, K., True Rationale of Sryasiddhnta, Indian Journal of History ofScience, 32(3), 1997, Indian National Science Academy, New Delhi 2.

4. Chandra Hari, K., On the Origin of Sidereal Zodiac and Astronomy, Indian Journal ofHistory of Science, 33(4), 1998, Indian National Science Academy, New Delhi 2.


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Implications of True Zodiac in Karma Vidya

K. Chandra Hari

1. Karma Vidya in Modern Times An IntroductionIn recent times there have been a proliferation of predictive astrological books dealingwith well-known and little known predictive techniques under the guise of astrologicalresearch. How much significant are these works is a moot question the answer of whichcan only be realized by the blessings of Srada. Traditions and conventions tend toexercise great control over human faculties of reasoning and also many become victimsof their own ambitions and obsessive thinking. It is therefore meaningless to criticize anywork or author astrology is the science of enlightenment, Jyotisstra and as disciplesof Sadsiva it is the responsibility of all connoisseurs of this great science to diligentlyobserve and understand the subtleties and the truth underlying the Jyotisha. We shouldnot limit ourselves to a few books or a few wrongly cast horoscopes alone, study mustinvolve multifarious intellectual efforts to critically examine the so-called research outputsand commentaries on ancient works in the light of appropriate data and this involves adevoted occupation and an unbiased mind. Knowingly or unknowingly if we becomeenslaved to narrow considerations of money or fame or other such mental handicaps,our efforts are bound to falter from the path of truth. The present work is an attempt toshare some thoughts with people who are interested in a graceful conflict of thought withthought about certain fundamental aspects of astrology.

Astrology in the language of modern science attempts to delineate the biologicalevolution of life as a function of Time. The Time that we mention here is not themysterious or elusive philosophical time but it is the time that is computable,recognizable over a wheel of Time (Klachakra) in terms of visible planetary longitudesor apparent positions. It is very important to understand that in astrology, we are notdealing with the actual spatial positions of the planets or stars - we consider theplanetary rhythms in terms of their apparent positions over an imaginary celestialsphere and accordingly we have got all our planets (Grahas including Rhu &ikhi) and nakshatras at the same radial distance from us. In astrology, we dealwith the Sun, Moon and other grahas in the same way was Rhu & Sikhi i.e.,geometrically and this is well evident from the fact that the distances of planets from theearth has no application in astrology. We have Mars near to us than Jupiter or Saturnand Moon is near to us than Sun (which is away from all stars and the distance isexpressed in terms of light minutes) but the different distances of these planets are ofno relevance in astrology. In the same way, we refer to stars as divisions of a great circleof the celestial sphere that is traced by the apparent geometrical longitudes of Sun andother Grahas. Even though it is well known, for clarification sake, I would like to add that

the Sanskrit term Graha is not an equivalent of the English word Planet or vice versawhen we consider the application of the term in astrology. Graha of astrology meansthe apparent geometrical longitudes that serve as indicators of time or time as niyati orthe visible apparent positions of light that gives us a feel of time or the apparentgeometrical longitudes that renders a computable experience of time. There isabsolutely no scope for any doubt, if we study the Jyotihsstra as Sstra, in this respect.Its only conventional method of referring and the unscientific traditions in astrology thattend to look upon astrological references to planets as referring to the actual planetary


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bodies and then attempts to make explanations in terms of radiations and other physicalphenomena to explain the astrological phenomena. What we experience as niyati hasnothing to do with the physical effects of planets. Niyati evolves out of Karma andastrology deciphers the distribution of the fruits of Karma in terms of the Zodiac and theassociated symbolism and mathematical constructs based on the periodicity of theapparent geometrical longitudes. Hence, Jyotihsstra, in ancient works has also

received the name Karma Vidya.

2. Karma Kundalini or True Sidereal Horoscope

Kundalini is a term that we are all familiar with it refers to the Yogasakti arising inhuman beings. What has Yogasakti to do with Jyotisha, niyati or horoscope? What isYogasakti Sakti that unites man with the fruits of his Karma or actions? According tothe principles of Tantra, Karma is Mya or Myasakti and Mya and Yoga are thenegative and positive forces that reign over the realm of human existence. When Myais 100%, Yoga is zero and when Yoga is 100%, Mya is zero, Karma is exhausted Yogasakti or Kundalini carries the signature of Karma and is thus the fulfillment of ones

Karma. Karma Vidya therefore makes use of Karma Kundalini, an astro-mathematicalprojection of the Yogic body onto the apparent solar orbit for deriving the mathematicalconstruct that we refer normally as Zodiac or Rsi Chakram. I hope the esteemedreaders must have taken note of the fact that the true zodiac is Mldhra Rhu SikhiCakra a description/title that highlights the Yogic dimensions of astrology, which wasexplained my previous paper The True Essence of Jyotihsstra. As have I pointed outthere-in, in brief terms, Horoscope is a mathematical modeling of the temporal course oflife a yogic projection of life as a function of time on to the celestial belt of planetaryrhythms that renders computable experience of the enigmatic flow of time. I shall not gointo the details of the Yogic vision that created Jyotihsstra as we ordinary humans areincapable of re-discovering or grasping the same in toto. I have detailed the glimpses Ihad with relevant mathematical proofs understandable to the scholars in my book Hindu

Zodiac & Ancient Astronomy4 which the interested readers may refer to. The trueayanmsa accordingly for the Mldhra Rhu Sikhi Chakra for the epoch J2000.5 (3rd

July 2000, 03:00 GMT) is 2403533.76 which is more than the Chitrapaksha value bynearly 44 minutes of arc. So the true sidereal longitudes shall be less than theChitrapaksha values by 44 minutes of arc and this correction needs to be made inderiving the true horoscopes. What impact does this correction makes in predictiveastrology is the subject matter of this paper.

3. Analysis of Horoscope A Note

Whether we accept or not Jyotisha has two dimensions viz.,

(a) Wisdom that enables a glimpse of the possibilities/likelihood in future can begained by assimilating the vast expanse of Jyotisha Samhitas or astrologicalknowledge.

(b) Siddhi that provides transcendence over maya/confusion can be gainedthrough the path of Yoga and brings to the mind a vision of future withdefinitiveness.

4 Hindu Zodiac & Ancient Astronomy


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The inference drawn from a logical analysis of the decisive astrological factors need notbe a true or complete picture always. On the other hand vision is always un-ambiguousand complete, but the task of gaining mastery over such occult powers is very difficult ifnot impossible for ordinary men. Astrological thinking in fact is akin to a train movingover these two inevitable rails between which the emphasis may shift very often as

ordained by fate or other mysterious reasons. The success of an astrologer depends onthe effective synthesis of both the above factors. In Kerala, where the roots of theclassical practice of astrology are existent even today astrologers make use of Prasna toaccess the element of siddhi while giving shape to their predictions. As is generallyunderstood Prasna is not exclusively a chart business that relies on logical reasoning. Itbrings into play the Yogic powers of the individual to interpret the breath (Ida & Pingala)as well as nimitta as un-ambiguous verdicts on the questions that loom over his mind.Without these latter elements a Prasna is never complete and incomplete chain offactors and reasoning renders equal probability for the conclusion to be true or false. Asimilar view is not that untenable in the case of horoscopes and perhaps this may be themajor cause of failures in the astrological business.

Apart from the above fundamental limitation, in astrology we have to grapple with acorpus of literature that evolved through millenniums carrying of course the wisdom ofthe bygone ages as well as a good amount of dirt that does not qualify for use inastrology. Quite unwarranted, unscientific, logical extension of fundamental principleshas brought forth many so-called predictive techniques and wonderful researchesespecially during the last two decades. What we consider as classical too is not beyondquestion. It is widely believed that the classical rules being exclusively of the Sages areall infallible. This is not true as can be seen from Brhatjtaka where-in Varha Mihirachose to reject many of the methods for the determination of longevity likeUccadasmrga (Maya-Yavana), Svarmsa siddhnta of Jiva Sarma etc., as wrongwhile accepting the navmsa-ayurdya of Satycrya as correct. It is very difficult todayto identify the original principles of Kausika, Garga or Parsara and as such any notion

of infallibility may adversely affect the aim of research as reflected in Tamaso m jyotirgamaya. In the modern history of astrology there have been even suchunscrupulous men who generalized (and published) the single instances of observationas Yogas for gaining credit. There is no reason to believe that the classical history isdevoid of such attempts as astrology in its known history is devoid of institutionalizedstudies governed by precise rules of genuine research as in other disciplines. Fraudulentresearches by unscrupulous and over ambitious men are the greatest bane of astrologytoday. The metaphysical stain that characterizes Indian thinking, the mystiquebackground and the legends ofrsha tradition has now become a bane for India as theabove mystique background is offering a haven for perpetuators of frauds/pseudo-sciences to strive under the garbs of Siddhas/Rishis/Gods.

Basic Controversies of Astrological Formalism

I shall refer to just two issues that I consider as of vital importance in the interpretation ofhoroscopes viz.,

1. The true definition of birth time & 2. The true definition of Vargas, especially Dasmsa

1. Birth Time in Astrology


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As I have already discussed in the aforementioned book, the birth time in Jyotishaaccording to Tntric precepts is the time of first cry. This time or the yogic births do notoccur at random there exists patterns of life /slots of destiny to which the individualsare born and these patterns are represented by the Lagna in correlation to Chandra. Thefundamental equation that defines a Yogic birth is:

Lagna x 81 = Chandra or Chandra 1200i.e., Kunda-Lagna = Chandra or its triangular longitude

This in turn means that Chandra represents the Kunda-Lagna in terms of longitude andthe Vimsottari dasa will be the same from both Chandra as well as Kunda-Lagna. In fact,the basis of the Vimsottari technique itself may be Kundalagna, which due to difficultiesof computation of Lagna was easily not derivable in ancient times. On the contrary Mooncould be observed and computed to serve as an approximation to Kundalagna. Theabove fact also explains the rationale of raising Chandra Kundalini Chandraslongitude in the various houses represents the respective Bhvasphuta in Kundmsai.e., Rsix81. Lagna, rectified by Kundaganita appropriately only shall be representative

of the first cry of the child that represents the first pulse of a sequence of events thatforms the temporal course of life. Such Lagna too can be used for deriving Vimsottarisequence as observed by Satya.

No verbatim application of the above aspect is called for. The method will worksatisfactorily only in the case of the Mldhra Chakra. Everyone must make a diligentstudy of the principle with large number of horoscopes and learn by himself themethodology involved before making practical application.

2. Vargas (Hindu Harmonics)

Houses Hindu astrology stipulates the equal house division for the 12 Houses

and these 12 houses or 12 departments of life are in turn represented by the 12Vargas (harmonics) or 12 integer multiples of the Rsi Chart.

The mathematical Bhva concept is non-sense and runs contrary to the Vargaconcept in predictive application, as may be illustrated using practical examplesof true horoscopes.

Apart from the twelve Bhvas that signify the 12 departments of life, Jyotisha makes useof numerous derivatives of the Rasi chart to assign as well as understand the functionalroles of the Planets. Many of these supplementary charts like Saptmsa , Navmsa etc.are obtained from the Rsi by way of multiplication but certain Vargas like Hor,Drekkna etc., have incongruous definitions that do not reflect a common rationale.

Despite their references available in almost all classical texts under schemes likeShadvarga, Saptavarga, Sodasa- Varga etc., astrologers are generally ignorant oftheir application in interpreting the horoscopes. The exposition of Shodasa-Vargaavailable in Parsara Hor is confusing and the astrological intelligentsia is yet to arriveat a consensus as to what is the right method of derivation. For example, consider the Hor, which involve the division of a sign into two. Slokas III.55 & III.56 of the ParsaraHora are contradictory to each other:


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III.55 Suryendorvishame rsou same tadvipareetakam5

III.56 Rserdhambhavethor tschaturvimsath smrthMeshdi tsm hornm parivrttidvayam bhavet

III.5 depict the traditional concept in which only Sun & Moon have lordship of the Hordivisions of a Rasi. Varha Mihira also repeats the same in Brhatjtaka but nothing isknown about the utility of such a division in assessing the financial prospects, which thehor supposedly signifies. All the Planets will be found grouped across Cancer & Leo - aconfiguration devoid of any astrological sense.

III.56 on the other hand explicitly display a contradictory sense:

The 24 halves of Rsis those constitute the Hor-Cakra form two cycles of signsbeginning with Mesha

No amount of intellectual exercise may succeed in reconciling the two diverse

statements. In my opinion III.55 is an interpolation arising out of the Yavanajtaka whileIII.56 is reflective of the original concept i.e. Hor being the second harmonic signifyingthe IInd House or the Varga Rsi2, the Hor-Cakra is of arc-length 3602=720 degrees= 24 Rsis. As such the Hor can be erected by the multiplication of all longitudes with2 i.e. simply as Hor = Rsi 2.

The extant Parasara Hora (text as available now) is ambiguous as above, in thedescription of Drekkna as well. Drekkna being representative of the IIIrd House, thedescription of Drekkna or the 3rd harmonic visible in sloka III.57, i.e.

Rsitribhg drekknsteca shadtrimsadeerithParivrttitrayam teshm Meshdeh kramaso bhavet

The 36 Decanates in succession form three cycles of Rsis beginning with Meshamust be taken as correct. With this definition the Drekkna could be charted inaccordance with the simple rationale- Drekkna = Rsi3. For the substantiation of theabove interpretations we need to look upon only the more popular Vargas like Saptmsaand Navmsa, about which there is universal agreement. In both these the underlyingrationale is multiplication of Rsi respectively by 7 & 9 to produce the 7 th and 9thharmonics. The crux of the matter is the term Meshdi parivrtti which means theregular cycle of Rsis from Mesha to Mina and it appears only in the Parsara Horthough in a mix-up with the Varha Mihiras version. The terms Varga, parivrtti & amsapoint towards the correct definition as well as the underlying common mathematicalrationale.

Varga - Multiple or a repeating cycleParivrtti - Regular cyclic order from 0 to 360 or From Mesha to Meena

RsiAmsa - Angle or longitude or the cycle of 360.

5 Brhat Parsara Hor, published by Khemraj Srikrishna Das, Mumbai


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The terms like Saptmsa, Navmsa, Dasmsa, Dvdasmsa etc., all refer to themultiplication of Rsi longitudes by the number they respectively suggest. The Vargas assuch is nothing but the harmonics - from Hora (R2) onwards R3, R4, R6... R12respectively signifies the Bhavas (Houses) from IInd to the XIIth.

The subject of significations of the Vargas also is controversial - as for example - the

Saptmsa is indicative of children according to the traditional wisdom but themathematical rationale puts the VIIth house under its domain rather than Vth. We canallow for a logical absurdity if it can be shown by research that the Saptamsa is trulyreflective of children rather than the VIIth house. Similar is the case with navmsa also.Theoretically, navmsa should have signified the ninth house but in actual practice itwas found to represent the marital life, the department of seventh house.

Dasamsa, the Varga that Signify Tenth House

As the term implies, Dasmsa is reflective of the prospects of the X th house but theDasmsa-Chakra we find in the classical texts is anomalous. The dasamsa-rsis ofAries follow the mathematical rationale of multiplication by 10(R10) but those of Taurus

follow the equation (R10 - 30) i.e. the first dasmsa of Taurus is up to 3310 - 30=33030 = 300 i.e., the sign Capricorn (Makara). This overlap of the last dasmsa ofMesha and the first of Vrsha is logically untenable but still the traditional view upholdsthis bogus description. The dasmsa-Chakra falls short of the ten Meshdi parivrttisrequired. Further, the traditional dasmsa of Mithuna as in Parsara Hor available now,begins with Mithuna while the previous chain had ended with Tula rsi. The traditionalmethod is therefore wrong and the same should not be used any more in the analysis ofhoroscopes. Certain researchers have claimed the traditional dasmsa to be true, asthey have never experimented with the true definition of Dasmsa and true longitudes.

Similar arguments hold good for the Dvdasmsa also. Traditional method implies forAries the formula R12, but for Taurus it is (R12)+30, Gemini(R12) +60Cancer(R12)+(303)... Pisces(R12)+(3011)=(R12)+330= (R12) 30 (byeliminating360). This mathematical rationale that varies across the 12 Rsis have nosense at all and must be rejected.

4. Horoscopes Illustrative of True Ayanmsa

(a) Indira Gandhis HoroscopeBirth Data: 19.11.1917, 23:11, at Allahabad

Guru(R)

Rhu

Lagna

Chandra

SaniNavmsa

KujaSurya

SikhiBudhaSukra

Ayanmsa Used: 23026.Rectified Lagna =115059

Guru(R)

Sikhi

Lagna

Sani

Chand

RsiKuja

SukraRhu

SuryaBudha

Lagna 116042Ravi 213024

Chandra 274052Kuja 135038

Budha 222031Guru (R) 44016ukra 260017ani 111005Rhu 248035


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SuryaSani

LagnaGuru,BudhaSukra

Rhu Guru Sukra

Nodes

Kuja

Dasmsaas Rsix10

Kuja

Dasmsaas in

Brhatjtaka Surya

ChandraLagnaBudha

SaniChandra

Sikhi

Conventional Event Based Verification of Ayanmsa

1. Marriage on 26 March 1942, as per true ayanmsa occurred during Rhu dasa Guru bhukti:

Guru-bhukti was to expire on 16 April 1942 and Sani bhukti to have the beginning on 17

April. The normal interpretation is to declare the Guru bhukti and the ayan

msa aswrong but a look at the Navmsa as signifying marital life offers a valid reason for theGuru bhukti to cause marriage. Guru, here is the lord of Navmsa-Lagna placed in the11th House as Vargottama and also the dispositor of Rhu and thus Rhu himselfrepresented Guru. Dasa and bhukti lords thus carry the influence of Navamsa-Lagna.

How valid or absurd is the above interpretation can be understood from the agreementof other events with the well known classical principles.

2. Widowhood on 08 September 1960 during Guru dasa Budha bhukti

What explanation can we give for this event without looking at Navmsa? Only Navmsa

offers a valid explanation for widowhood in Guru dasa Budha bhukti Budha is theeighth lord of Navmsa while Guru owns the second and eleventh in Navmsa. It is alsoimportant to note that the Chidram (antara) or sub-sub period prevailing on the abovedate was of Sukra (up to 10.09.1960) placed in the 6th house of Rsi in the company ofRhu.

3. Becomes Prime Minister on 24 January 1966 in Guru (d)-Surya(b)-Guru(c)-Sukra(s)6.

Have a look at the Dasmsa (Rsix10) chart note the Guru-Sukra association in Lagnaand placement of Sun in the 10 th there-from in Meena rsi. Configuration in Rsix10 isbetter than that of the classical dasmsa.

4. War of 1971 was during Sani dasa Sani bhukti followed by the craze for power inBudha bhukti and fall during the bhukti of Sikhi placed in the 12th house of Rsi.

Budha as lord of Dasmsa-Lagna and 12th lord in Rsi paved the way for downfall eventhough during the Budha-bhukti, Budha made her a dictator and gave monstrouspowers. Sukra bhukti brought her back to power as the bhukti lord is in exchange of

6 (d) dasa, (b) bhukti, (c) chidram, (s) sookshma chidram


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houses with Guru in Rsi and occupies R7x10 Lagna. The parivartana yoga we see inRsi between 6th and 11th lords (Guru&Sukra) becomes Rjayoga in Rx10.

5. Death on 31st October 1984 Sani dasa Rhu bhukti had its beginning on 24October 1984 for the Moons longitude of 274052. If the correct Moon is 274049,death occurred at the end of Mars bhukti Mars is in the 8th from Lagnapati Chandra

and aspects the 8th House. Mars is also the lord of Ashtmsa (Rsix8)-Lagna. It isimportant to remember here that the computation of Moon is a very tricky issue as theorbit is prone to innumerable perturbations and as such a 3 variation in the computedMoon is not improbable.

Application of the Kunda Lagna Principle & Rectified Lagna

Chandra = 274052, Lagna = 116042: Rectified Lagna is 11505909.63, which demandsa correction of nearly three minutes in the birth time. Also, according to the rectifiedvalue the navmsa-Lagna is Kumbha and Dasmsa-Lagna is Mithuna. A look atDasmsa suggests that the Lagna cannot exceed 270 of Kataka for the Rx10 Lagna tobe Mithuna. For the given position of Chandra Lagna could have been either

1170282.96 or 11505909.63 for the minimum corrections () to birth time. The choicebetween them is a matter of wise selection based on other divisional charts or Vimsottaridasa patterns derived from those longitudes. Vimsottari dasa from the rectified Lagna of11505909.63 is 05 years 01 month 12 days of Budha dasa.

Sikhi dasa from 01.01.1923 to 01.01.1930, Sukra dasa from 01.01.1930 to 01.01.1950,Surya1950 1956, Chandra 1956 1966, Kuja dasa from 01.01.1966 to 01.01.1973and then Rhu dasa. The beauty of astrology may be realized from comparing theVimsottari dasa patterns emerging out of both Chandra and Lagna.

Events Lagna based sequence Moon based sequence

1.Mothers death on23.02.1936

Sukra (dasa) Kuja (bhukti)

note here that from Lagna,

Sukra is the 4th

lord and Kujais the 5th Lord the former

representing mother andlatter maraka for mother.

Kuja (dasa) Sukra (bhukti)

note here that from Moon,

Kuja is the 4th

lord and Sukrais the 5th Lord the former

representing mother andlatter maraca for mother.

See the correlation of the periods dasa & bhukti lords derived from Lagna and Moon

carry the same signature of the houses when considered with reference to them. As theMoon is in Makara directly opposite Karka Lagna, the 4

thlord from Lagna became 5

th

lord from Chandra. Same principle is in manifestation whether we derive Vimsottarirom Lagna or Moon.

2. Marriage on 26 March 1942Sukra (d)-Guru(b) 2

nd

March 1940 to 31st

October1942. Sukra was the 11th lord

Rhu (d)-Guru (b) Rhu

here duplicates Sukra byassociation and it is the Guru

7 R Rsi chart


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and Guru was placed in the

11th

house the triangular

houses of marriage are 7, 11and 3rd.

Sukra exchange that hasplayed a critical role in the

marriage when the chart isviewed from Lagna or Moon.

Here we have another remarkable illustration of the astrological phenomena apparent inVimsottari dasa.

3. Death of Father on27.05.1964

Chandra(d) Sukra (b) Sukra is the 8

thlord from

ninth house of father.

Guru (d) Sukra (b) Sukra is the 8

thlord from

ninth house of father.

4. Prime Minister: 24.01.1966

Mars dasa had its beginning on01.01.1966 and within 24 daysit made her the PM as Mars istenth lord in the royal sign Leo

and exalted in Rsi 10. Dasalasted for 7 years, till 1973 andwas of course the best period ofher professional life.

Here the Dasmsa is more

apparent than lordship oftenth house. Surya bhukti of

course is justifiable in termsof lordship as Sun is in

exchange of houses withMars.

The critical influence that Mars played in the life of Indira Gandhi is apparent only whenwe rectify the Lagna by Kundaganita and Vimsottari is derived from the same.

5. Judgment of Allahabad

HighCourt and Emergency12.06.1975 & 26.06.1975

Rhu dasa Rhu bhukti

01.01.1973 to 14.09.1975Rhu in the 6

thhouse

associated with the Guru-Sukra parivartana Yoga

caused the greatest

turbulence of her life Note also Rsi 10.

Budha bhukti of Sani dasa

ruled this turbulent phase ofIndiras life. Budha is the

sixth lord from Moon and thesixth house from Moon is the

Rsi 10 Lagna placed in the12

thhouse of Moon.

Note here that Rhu and Budha are related to the 6th house respectively from Lagna and

Moon. In addition Rhu is in the 10th in Rsi 10 while Budha is Lagnapati in Rsi 10.

6. Back to Power: early 1980

Rhu dasa Guru bhukti

14.09.1975 to 06.02.1978and Sani bhukti from

06.02.1978 to 12.12.1980:Guru as 6

thlord caused the

defeat of 1977 and Sani thereturn to power in Rhu dasa.

Rhu(d)-Sani(b), killed herson as Rhu is in the 8th and

Sani is 8th

lord of Saptmsa(Rsi x 7).

Sani dasa-Ketu bhukti

caused the defeat Ketu inthe 6

thof Moon: Recovery in

Sani dasa Sukra bhukti,Sani is lord of Chandra-lagna

and Sukra lord of 10th

housethere from. Sukra killed her

son, being the 5th lord fromMoon placed in 12

thin the

company of Rhu.


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7. Death on 31.10.1984

Rhu(d) Sukra(b) Sukra

killed her being a malefic forKarka Lagna and is heavily

afflicted as 11th

Lord. Rahu

and Sukra occupying thesixth house caused death byweapon and injury.

For the rectified Lagna,Moon is 274

050 and the

Mars bhukti of Sani (d) endson 29 October 1984. As we

discussed earlier she died at

the endpoint of Mars bhuktiand the 2-day deviation isdue to the microcosmic error

in Chandrasphuta. Sani &Mars are in the7

thand 8

th

from Moon.

(b) Horoscope of Jawaharalal Nehru

Nehrus birth time as reported by Sri BV Raman is 1130 PM, LMT at Allahbad, whichmeans 23:32 IST. This time gives Lagna as 118004 for an ayanmsa of 230247, whichis more than 02010 of Ramans ayanmsa. So for Rmans ayanmsa, the Lagna of

Nehru is Leo, when the horoscope is cast correctly. As I have already explained, I havemy own reasons to check the validity of the birth time reported. To my mind Lagna canbe either 11802144.4 or 11605251.1and from a look at his life events I have taken thelatter value 11605251 as representing the destiny of Nehru. This in turn spells out thecorrect birth time as 23:24:18 IST almost eight minutes behind the reported birth time.

LagnaKuja

Ravi

BudhaSikhiSani

Rhu

Navma

Guru

Moon Sukra

MoonNodes

GuruLag.

SukraBudhaSikhi

Guru

Ravi

Ravi

Rsi x 10

True D-10

MihiraD-10 Kuja

Chand.

SaniKuja

Budh. SukraLagnaSani R

hu

Note the placement of Sun in Rsi with the true ayanmsa Sun shifted fromVrscika to Tul to aspect the tenth house.

Rhu

LagnaMoon

Ri

Sani

ikhiGuru

RaviBudhaSukra

Kuja

Lagna 116053Ravi 209034

Chandra 107019Kuja 159016

Budha 196027

Guru 254027ukra 186039ani 130004Rhu 70043


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Lagna and Moon sandwiched between malefics caused incarceration andsolitude in life.

Events Lagna based sequence Moon based sequence

1.1905 separation fromhome for schooling atHarrow, England

Sukra dasa Chandra bhukti,had begun on 11 March 1905.Moon is in between malefics.

Budha dasa Sani bhukti: Budha is the12th lord that signifies foreign lands andSani the 7th lord that signify long

journeys.

2.1905 1912: Stay inEngland and return toIndia in 1912.

Moon, Mars and Rhu bhukticovered the six years from 1905 1911.

Ketu dasa. Budha bhukti of Ketu dasacaused the return to India. Budhaoccupies the 4th house and is also thelord of Dasmsa-Lagna.

3.Association withCongress also began in1912

Sukra dasa Guru bhukti, hadbegun on January 9, 1911.

Under the influence of Budha whosignified Nehrus career as lord ofDasmsa-Lagna.

4.Sukra dasa began on 20thJanuary 1913. Marriage

on 8th

February 1916.

Sukra dasa-Sani bhukti between09.09.1913 to 09.11.1916. Sani,

is the seventh lord.

During own bhukti of Sukra.Chitrapaksha ayanmsa places marriagein the bhukti of Sun, 2nd lord placed in

the 5th

in rsi-sandhi.

5. Indira was born on19.11.1917Sukra dasa- Budha bhukti: Seethe Saptmsa, Budha is in the 7thof (Rsi x 7) Lagna.

Sukra dasa-Chandra bhukti Chandrabeing lord of Saptmsa-Lagna andLagna. Lagna, Vargottama in Rsi x 7.Citrapaksha matches here but note themismatch in the case of marriage.

6. Death of Kamala Nehru28.02.1936

Chandra dasa Sukra bhukti,Sukra being the eighth lord ofNavmsa, killed the wife: Nehrushoroscope has the first and fourthhouses afflicted by maleficsplaced between and hence thefatality of Moon and Venus tofamily life.

Surya dasa-Sani bhukti see theappropriateness of dasa lord debilitated 2nd Lord and Sani themalefic 7th lord placed in second in thesign of Sun. Chitrapaksha places theevent in Budha bhukti.

7.

15.08.1947, Nehrubecomes Prime Ministerof the worlds largestdemocracy.

Rhu dasa Guru bhukti, notethe position in Rsi of Guru andRhu.

Chandra dasa Sukra bhukti. Chandradasa had begun on 21.01.1939. Moonbeing between malefics caused struggleand imprisonment (1942: Gurubhukti6th lord) also earlier. Note Rsi x10 and placement of both Moon andVenus.

8. 27.05.1964 Death Guru dasa-Sani bhukti, Sani is 8th

lord aspecting the 8th house.Rhu dasa- Budha bhukti began on 3rdJanuary 1964.

Guru dasa had its beginning on 9 th Nov. 1961

Here both Lagna and Moon are in the same Nakshatra, separated by 09034 = 12years 02 months 11 days in Vimsottari dasa. But both the sequences provideadequate justification for events as we have used the true ayanmsa here. WithChitrapaksha ayanmsa incongruities crop up in both the sequences.

(To be continued)


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Geometry of Circannual Rhythms

K. Chandra Hari8

Abstract

Present paper is an attempt to invite the attention of the modern biological world onto thepossibility of a specific geometry prevailing for the biorhythms arising out of luni-solarphenomena. Work has its genesis in the ancient Indian Tntric wisdom that postulated asidereal luni-solar calendar and Zodiac along with eclipse related observances in theireffort to realize mysterious psycho-physical potentialities. The most outstanding aspectof this prehistoric conception is that it names the Zodiac or fixed stellar frame of

reference in terms of the Nodes of lunar orbit and the reference star chosen Mla or-Scorpii is located close to the galactic center. This astronomical conception had as itsbasis the symbolic equivalence with the Tntric body described in terms of the six

wheels of the cerebro-spinal axis, which may be identified with the autonomic nervoussystem and the associated endocrine glands, which display different endogenousrhythms. Paper attempts to raise a specific question: Can there be a specific geometry(apart from the light-dark cycle and seasons) such as that of the Tntric Zodiac for anyof the biorhythms apparent in the human body? The tntric observances related toeclipses also requires investigation as to their role in the biorhythms associated withhuman body.

. Introduction

The biological rhythms arising out of geophysical factors are: 12.4 hours Tidal Circa Tidal 24 hours Daily Circadian 14.8 days - Circa Semi lunar 29 days Monthly Circa Lunar 365 days Yearly Circannual

As is well known these rhythms have their genesis in the Earths spin, revolution roundthe sun and the superimposed revolution of the Moon round the Earth. Circadian, CircaLunar and Annual rhythms have different stages distinguishable in terms of light, lunarphases and seasons. These three cycles are incoherent to each other and are

apparently distinct environmental rhythms that exercise their impact over the biosphere.In both vertebrates and mammals these rhythms have been under study for quite sometime now in respect of their durations guiding the formation of endogenous biologicalclocks and clock genes. An altogether different side of the problem is whether theserhythms in their influence on human beings have a specific spatial geometryagainst the stellar/galactic background?As for example, considering the circannual

8 B-204, Parth Avenue, Chandkheda, Ahmedabad-5. [email protected]


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rhythms which we describe as the year, can there be a specific beginning and end pointsfor the cycle in its relation to the human body?

In the language of mathematics/geometry, is it possible to identify a zero point forthe solar annual rhythm in terms of its impact over the human body?

An overview of the chronobiological literature suggests that the topic is new to the fieldand studies have not taken place in terms of a sidereal frame of reference for theapparent revolution of Sun around the earth against the background of stars. But cluesregarding the possibility of a specific sidereal geometry for the circannual rhythms isapparent in the ancient science of Tantra that stipulated a sidereal or fixed Zodiac basedcalendar for Tantric observances to kindle the mystic power of Kundalini in humanbeings. Present paper is an attempt to invite the attention of modern biologists to thetantric way of life that relied upon many cosmic rhythms such as that of the eclipses inmanipulating the tantric body described in terms of the six occult wheels (autonomicnervous system?) for gaining supernatural control over body functions. Those who maythink of the tantric pursuit as irrelevant to modern biology may kindly have a look at thefollowing words of A.L. Basham9:

The chief vein of the body, known as susumna runs through the spinal column. Along it at

different points are six wheels or concentrations of psychic energy. At the top of the vein

susumna within the skull, is sahasrra, a specially powerful psychic center symbolically referredto as a lotus. In the lowest wheel, behind the genitals, is the Kundalin, the Serpent power,generally in a quiescent state. By yogic practices the Kundalin is awakened, rises through the

vein susumna, passes through all the six wheels of psychic force, and unites with the topmost

sahasrra. By awakening and raising his kundalin the yogi gains spiritual power, and by unitingit with Sahasrra he wins salvation. The awakened Kundalin gives to the yogi superhumanpower and knowledge, and many yogis have practiced yoga rather for this than for salvation.

Some adepts of this form of yoga have developed powers which cannot fully be accounted for by European medical science and which cannot be explained away as subjective but the

physiological basis of laya - and hatha -yoga is certainly false; there is no kundalin, susumna orsahasrra. The ancient mystical physiology of India needs further study, not only by professionalIndologists, but by open-minded biologists and psychologists, who may reveal the true secret ofthe yogi. For whatever we may think about his spiritual claims there is no doubt that the advancedyogi can hold his breath for very long periods without suffering injury, can control the rhythm of

his own heart-beats, can withstand extremes of heat and cold, can remain healthy on a starvationdiet, and, despite his austere and frugal life and his remarkable physical contortions, which would

ruin the system of any ordinary man, can often survive to a very advanced age with full use of his

faculties. (emphasis by present author)

. Ancient Indian Tntric Calendar

The tntric calendar is based on a mathematical projection of the Yogic biorhythms onto the apparent solar and lunar orbits and the fixed stellar frame of reference so obtainedis named after the Nodes of Solar and Lunar orbit which implies the tapping of a celestialrhythm inherent in the eclipses. In other words the impact of celestial rhythms over ayogic body suggested a specific geometry to the circannual rhythms i.e., it suggested aspecific sidereal luni-solar calendar having the star Mla (-Scorpii) as reference. Tntric

9 Basham, AL., The Wonder That Was India,


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sidereal zodiac had its signs relative to this stellar reference that became famous asMladharam (Mla, the fiducial) and on the Yogic body it marked the position of genitalsand bottom of the cerebro-spinal axis. In legends this supreme secret got personified asMahakala or Great Time and it got scripted into ancient traditions as genital worship oftime. As such the ancient Indian calendar had its New Year beginning coinciding with thesolar transit over Mla and such new years achieved great importance when it coincided

with the new moon and other quadrangular positions of Moon relative to Sun. Typicalexamples of such positions can be found in AD 1971,1990, 2009 or in 1969, 1984, 1944,1925etc10. When ever the solar transit over Mla coincided with the eclipses suchepochs had greater significance to the tantric cults and this is reflected in thepersonification of the lunar nodes as the serpent of time adorned by Mahakala acryptic synonym of Mla star. Similar luni-solar phenomena and New Year coincidingwith the solar transit into Kanya got personified as Mahakali and thus ancient India hadtwo systems of sidereal calendar the remnants of which can be found in the prevailingcelebrations of Deepavali and Durgashtami or Kalashtami.

India today has a way of life carrying the signatures of the old Ages where Tantra orSaivgama had its sway over the society and most of the ancient Indian sciences had

their origin in the tntric paradigm of life. One of the hallmarks of this ancient civilizationas can be gleaned from ancient literature that have survived the onslaught of time hadbeen an obsession with time as to worship it as a Great God Mahakala of the ancientTantra, as mentioned above a personification of the stellar reference (Star Mla) of thecomputation of time vis--vis the marker of the New Year. According to the modernChristian calendar Sun transits over this point around 16th of December which is nearly43 solar days before the Dipavali celebrations of 2002 and this difference is aconsequence of the loss of the true rationale of the festival as well as the luni-solarcalendar. Deepavali originally had its rationale from the new moon and the first tithi ofthe bright half that coincided with the solar transit over Mla, which marked the NewYear epoch of the worshippers of Lord Siva and sidereal luni-solar calendar. In calendarterms Mrgasrsha sukla-pratipada coinciding with the solar transit over Mla was the

original Indian New Year, which is described in purnic literature as Bali-pratipada, in thename of the Great King of Asuras viz., Mahbali who ruled over the region surroundingthe Narmada in present day Gujarat state of India. Star Mla also receivedpersonification as Kla the lord of death, described also as Yama in the terminology ofYoga. End of the year on Krttika Krishna 30 and New Year of Mrgasrsha sukla-pratipada marked the Solar transit over the Mldhra of Klapurusha the seat of theoccult power Jyoti (light) or Mahkundalini of the Universe. It is this basic astro-tntricrationale that led to the celebration of the New Year by lighting lamps.

10Date Sun Sidereal Sun Moon Sidereal Moon Precession Arc

Thursday, 16 December 1971, 19:36 UT 264

0

12 240

0

252

0

54 228

0

42 24

0

12Sunday, 16 December 1990, 16:40 UT 264028 2400 259012 234044 24028

Wednesday, 16 December 2009,13:40 UT 264044 2400 265030 240046 24044

Tuesday, 16 December 1969, 07:15 UT 264010 2400 357022 333012 24010

Friday, 15 December 1944, 14:35 UT 263031 239042 263031 239042 23049

Tuesday, 15 December 1925, 19:05 263019 239046 263019 239046 23033

Tuesday, 16 December 1986, 07:04UT 264001 239037 264001 59037 24024

Saturday, 16 December 1967, 23:21UT 264019 240011 84019 60011 24008

0


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From the above discussion it is apparent that the sidereal zodiac was conceived inpursuance of the Yogic feel of the geometry of circannual rhythms of luni-solarphenomena including the eclipses and this discovery lies at the bottom of the doctrinesof Saivgama as is evident from the following cultural remnants.

1. Siva or Time personified receives the appellation Gangdhara and this is a

pointer towards the year beginning or year marker situated at the point whereAksagang cuts the ecliptic.

2. While doing pradakshina in a Siva temple there is injunction against the crossingof Ganga, which is at 2/3rds (should have been if not today) of the periphery.

3. Over the zodiac Mla marked the expiry of life death a reflection of the yearending. The Zodiacal symbolism may be further expressed as:

2400: Death Point on Zodiac: Mldhram: Klalingam: Mahkla and Mahkli,Yama.

Jyoti of Jyotihsstra is in fact the flame of Kundalini Jyotihsastra, the scienceof Kundalini in terms of celestial lights and their rhythms

2400 and the Mla star also signify the abode of all spirituality and the source ofKundalini Mans transcendence of disease and death as Yogi, Pasupati,Mrtyunjaya.

The Deepavli legends such as that of Naraksura arose out of the identificationof the Krttika Krishna 30 with Mla star as lord of death Yama or Naraksurameaning the Asura of the netherworld where Yama is seated. The portrayal ofNarakasura as the son of Earth point towards a distant epoch of 4137 BC whenthe equator was coinciding with Mla.

Evidences supporting the antiquity of the worship of Mla star as Siva include theworship of time as genitals and astronomical interpretation of Sivas iconographythat survived the eons of time.

It is worth noting that at Prg-Jyotishpura or Kmkhya in the city ofNaraksura Devi is worshipped as genitals installed on the banks of AksaGanga and at the Navagraha temple all the nine Grahas are worshipped asLinga.

2400


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As is the case with the Navagraha worship of Pragjyotishapura, in Klahasti the

serpent of time Rhu or the Rhu-Sikhi Chakra is worshipped as Linga.

. Astronomical Factors Involved in this Geometry

It will be interesting to note that the star Mla or-Scorpii is placed near the galacticcenter and as such the above described geometry of the circannual rhythm may be theresult of the orientation of the galaxy with respect to the luni-solar-geo space. Seasonalphenomena in fact take place relative to the direction of the earths axis in space(Dhruva in Indian mythology) and this direction is undergoing slow variation around theecliptic axis (Vishnu in Indian mythology) to complete the precession cycle of nearly25920 years. In terms of ecliptic longitudes, the Galactic center is at 242015 [=(-5032)]and the Galactic North Pole is at 155026 [= - 29049] with reference to Mldhramdefined to be at 2400. It is apparent that the tntric calendar is reflective of the geometryof galaxy as the annual rhythm is about a fixed star having no proper motion placedclose to the galactic center. A fixed frame of reference can be seen with the eclipticpoles also around which the earths axis cuts a cone.

Seasonal phenomena takes place without a fixed reference and may vary from place toplace as we see between north and south hemispheres. But the circannual rhythmimplicit in the ancient Indian tantric calendar is universal and is specific to the humanbodyand had also implications in Ayurveda in the matter of collection, preparation andadministration of medicines. This is further evident from the fact that the sidereal sign orRsi Dhanu that began the New Year received personification as Dhanvantari orVaideesvara, Sivas incarnation as Physician with the elixir of immortality.

Apart from the year beginning and end the Tntric Zodiac presents the 12 solar transits

in to the 30-degree signs conceived with reference to M

la as being significant in thelives of a human being. Sidereal and synodic revolutions of the Moon too are utilized inconjunction with solar movement in the Yogic processes.

V. Human Physiology in Tantra

Tantra is very specific in its choice of the cerebro-spinal axis alone as constituting theabode of the Yogic power Kundalini. Even though the abstract terminology of Tantra(Shadchakras or the Six wheels) defies comprehension, in modern times theresearchers have identified the abode of Kundalini as the autonomic nervous system thetwo branches viz., sympathetic and parasympathetic of which (Ida & Pingala or Sun &Moon) sandwiches the central nervous system (Sushumna)11. The autonomic

components form plexuses where they cross each other and these nerve centers in turncontrol the endocrine organs. Tantra stipulates the existence of six wheels about whichthe following identification may be made based on modern researches in chronobiologyand endocrinology.

11 Satyananda, Saraswati, (1972) 1.The Pineal Gland (Ajna Chakra) 2.Kundalini Yoga BiharSchool of Yoga, Bihar, India.


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The crux of the tntric system as is evident from the terminology is jna Cakraor the Wheel of Command that may be identified as equivalent to the Pinealgland (thought to be vestigial till recent times) in which rests the control of thedifferent biological rhythms. Occupying the center of the brain, it controls theendocrine system through the pituitary and hypothalamus. Pineal achieves theregulation of circadian rhythm through the diurnal/nocturnal production of

neurohormones such as serotonin / melatonin having many different modes ofaction and bearing on the human mood circuits. Melatonin12 production iscontrolled by hypothalamic suprachiasmic nucleus (SCN) based on thefeedback from other endocrine glands which may be identified with the otherwheels of Tantra.

The light sensitivity of the pineal gland has given it the name third eye aconcept that lies at the very foundation of Tantra, in the portrayal of Mahdeva.Apart from the control over biological clocks, PG is supposed to regulatemetabolism and also the endocrine glands.

An examination of the location and functioning of thyroid enables us to identifythe same as Visuddhi Cakra located in the throat. Thyroxine13 regulates themetabolic rate of the body and neurochemically its under the inhibitory control ofthe pineal gland with a feedback control as well. Many of the related hormonesare found to exhibit circadian rhythms that call for appropriates timings inhormone therapy.

Anhata Cakra may be identified as Thymus acting in conjunction with pituitarythat produces prolactin as indicated by Serena Roney Dougal14. Thymusexercising control over the immune system is influenced by the neuro-endocrinesystem under the control of the pineal.

Manipra Cakra is identified with Adrenals consisting of Cortex and Medulla

Cortex releases many stress/anxiety/metabolism/activity/controlling hormoneson a rhythmic light-dark cycle linked with hormones from the pituitary and thehypothalamus. Medulla produces adrenaline that deals with short-term reactionsto stress and management of glucose.

Svdhishtna and Mldhra, the lower wheels are related to the Gonadalsteroids, pituitary gonadotrophins etc., that have a bearing upon the functioning

12 Melatonin functions to cause control over physical functions such as pulse rate, circadianrhythm, metabolic rate and is supposed to cause relaxation and enhanced duration of life inshort it meets all that the Yogis tend to achieve.

13 Thyroxine controls the pace of body machine - an overactive thyroid means that the heart beats

fast, one becomes thin, sexual desire increases, and the mind works overtime.14 On A Possible Psychophysiology Of The Yogic Cakra System html

I am suggesting that the pineal gland is the physical aspect of ajna chakra; the thyroid ofvishuddhi; the breasts of anahata; the adrenals of manipura; and the gonads of swadhistanaand muladhara. These endocrine glands are all positioned at the traditional points ofthe chakras, and their functions are remarkably equivalent to the traditional descriptions of thechakra functions. I am therefore proposing that the endocrine system is the physiological aspectof the yogic spiritual tradition of the chakras, and that the autonomic nervous system can beequated with the yogic nadis.


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of generative organs. These have been found to be under the control of pinealgland via melatonin, which show rhythmic variation during menstrual cycle.

In the functioning of all these glands, chronobiology looks at only the light-dark andseasonal rhythms and not any other specific geometry possible. Tntric calendarsuggests otherwise a specific geometry linked to the galactic structure as influencing

the psycho-physical rhythms (endogenous rhythm/ SCN circadian pacemaker) of thehuman body. Its worth remembering here that one of the most antique and exactdiscoveries of an astronomical phenomenon is the periodicity of eclipses apparent in themetonic or Saros cycle. Does this 19-year rhythm of the eclipses mean anything to ahuman body?

V. Conclusions

It is well known that all ancient civilizations had a pre-occupation with calendarphenomena and the cultural ruins of India, Babylon and Egypt attests the gigantic effortsgone into the making of a scientific calendar. Among all such efforts, the Tntriccalendar is special and is based on a physical rationale that strikes a symbolicequivalence between the Zodiac and the Tntric body. Present author has made an

effort here in to place the tntric idea of a circannual rhythm to the attention of modernbiologists so that it becomes a topic for modern investigations. Tntric system suggestsdifferent rhythms of Sun and Moon operating upon the two components of the autonomicnervous system while the system as a whole responds in some mysterious way to theluni-solar rhythm apparent in the phenomenon of eclipses. The fact that the two invisiblegeometrical points where the orbits meet the Nodes of the lunar orbit was selectedas of cardinal importance is evident from the name Rhu Sikhi Cakra and this aloneattests the scientific spirit and realization involved in the formulation of Tntric Calendarand Zodiac.

Documents

Jyotisha - Some Thoughts