Hindu Science of the Future

H I N D U

S C I E N C E

O F

T H E

F U T U R E

By HARIHAR MAJUMDER,

Jyotishshastri

B. A . LL. B . (Ca/.), A . C. 1.1. (Land,) On

ASTROLOGY

in Bengali

language

1.

PHALIT JYOTISH (PART-I)

2.

PHALIT JYOTISH (PART-II)

3.

JYOTISH J O G A - S A N C H A Y A N

4.

BHABARTHA RATNAKAR

5.

BRIHAT PARASARI H O R A (PART-I)

6.

BRIHAT PARASARI H O R A (PART-II)

HARIHAR MAJUMDER

fflNDU SCIENCE OF THE FUTURE

Write or visit for -. Boolcs on Astrology Palmistry & Tantra-Mantra etc.

Danjan Publications 16, Ansari Road Darya Ganj, NEW DElHI-110002 (India) Telephone ; 327 88 35

Publisher R. K . Saha Puthipatra (Calcutta) Private Limited 9 Anthony Bagan Lane Calcutta 700 009

First P u b l i s h e d , April 1 9 8 1 Reprinted, September R e v i s e d Print, J a n u a r y

Printed B y Bhaswati Printing Creek Row, Calcutta.

Price R s . 200.00

1983 2000

Foreword l a our time, the study o f astrology was l i m i t e d to o n l y a certain section o f people who were profound scholars a n d who studied deeply the various branches o f I n d i a n commoQ philosophy of w h i c h astrology is one. There was another section of pepple w h o were professionals i n the truest sense o f the term and earned their livelihood through this profession; their methods o f prediction were kept as trade secrets and c o m m o n people who were interested i n studying this subject obtained little help from these professionals w h o m people ot r u r a l areas called acharyaa and held i n h i g h esteem. D u e to their conservative habit many branches of astrology a n d palmistry have been d y i n g . O f these branches we may mention a few, such as horary astrology and the method o f f i n d i n g out b i r t h particulars from the p a l m . A p a r t from the aforementioned scholars and professionals i n those days others showed l i t t l e interest i n the study of this subject. But this attitude is now completely changed. Y o u n g men and women o f the. present generation are t a k i n g great interest i n studying and understanding the basic concepts o f astrology and their a p p l i c a t i o n i n m a k i n g astrological forecasts. T h i s is evident from the very large number o f astrological books and periodicals i n different I n d i a n and Western languages w h i c h are available i n the market. T o a beginner as well as to a n advanced student o f astrology the most difficult problem is to assimilate the basic concepts, because i n doing so, they find that some sutras appear to be contradicted by others and students are p u z z l e d and f a i l to take logical approach to the understanding o f the subject. In fact the difficulty can only be avoided by adopting the correct methodology i n the study of the subject. It must be admitted that astrology is a science and l i k e the study o f other sciences it must be based on systematisation. Mere compilation o f the contents from classical texts provides little assistance to an astrologer or to a researcher i n astrology. I have

been a sincere student of astrology for the last fifty years and I have always felt the need for a book w h i c h can help an earnest student of astrology i n f o l l o w i n g a systematic approach to the understanding of this subject. Attempts have been made to make this volume a comprehensive and systematic c o m p i l a t i o n so that both a beginner and an advanced student may not be bewildered by the apparent contradictions between certain sutras. In c o m p i l i n g this volume, I have received immense help from my distinguished friends S h r i N i f m a l C h a n d r a M o i t r a and Prof. B i m a l a Prasad M u k h o p a d h y a y a and I w o u l d l i k e to record here that I shall ever remain indebted to them. Lastly it would be a great fault on my part i f I do not offer an apology to my learned readers for the undernoted lapses. Certain Sanskrit terms and names are spelled differently i n different places, such as :—Vrhaspathi is spelled somewhere as V r h a s p a t i , M a k a r as also M a k a r a etc. In appendix some of the important matters which missed my attention have been explained elaborately. 14th April 1981

HARIHAB

MA/UMDni

Dedicated to S H R I N . C . MoiTRA, M . A. & SHRI B . R MUKHERJEE, M . A . but for w h o s e enthusiastic efforts t h e b o o k w o u l d not h a v e s e e n t h e light o f t h e day.

—Auttior

Introduction Astrology is as old as c i v i l i s a t i o n . But of course there can be no precise pin-pointed date for the outbreak of the phenomenon or rather the phase we c a l l 'civilisation'. The leftist writer Lionel Britton i n his 'Hunger and L o v e ' described it aa ' S y p h i l i s a t i o n ' ; but that is another story. It might just as well be said that 'Astrology is as o l d a i superstition.' N o r can there be any precise pin-pointed date for the outbreak of the phase we call 'superstition'. Historians may parade the A g e of Reason, as i f this ended the A g e of F a i t h or o f superstition. But that is a l l F a c i l e generalisation and tendentious. F o r , ' c i v i l i s a t i o n ' and 'superstition' have always co-existed. In fact they may be described as indistinguishable phases of a single reality. The terminology has varied according to the point o f view of the viewer. The rationalism of to-day may be the "superstitions' of tomorrow. The changes are so r a p i d and kaleidoscobic. We shed o l d superstitions to take on new ones— also o l d rationalising for new ones, l i k e new lamps for o l d . R e l i g i o n had its own categories of mummery, superstition, b l i n d dogma, repeated rituals, l i t a n y and a special esotorically trained priesthood. A n d thus R e l i g i o n has been the notorious w h i p p i n g boy of H i s t o r y . M u c h the same deteriorations have been proceeding i n Science. It entered the scene with a bang, doubtless broke d o w n many o l d conceptions and imparted marvellously new ideas o f the universe, but, as it developed, has been going the same way that R e l i g i o n had taken. It created its own esotoric quarrels, w i t h a special language, special rituals, assumptions and dogmas and its own acolytes and priests—specially trained i n its o w n esotoric methods and habits of thought. The time, we reckon, is not probably far o i f when there w o u l d be a reaction to Science as we now k n o w it, to be followed by a sort of reversal or throw-back—just as there vvras •ox had been a reaction to r e l i g i o n . The beginnings of this reaction are already here.

x It is more or less against this background that Astrology has to be considered. A s t r o l o g y has never been quite on the defensive ; for there is a case for it w h i c h is stronger than many people w o u l d imagine. A n d it offers, to use the language o f a book-reviewer of the N e w y o r k Times w r i t i n g about the Chinese book o f changes, " A release from a discredited Science and rationali&m a relation between i n d i v i d u a l and his worlds undreamed i n the schemes of social ingenuous engineers." H u m a n society, as we find it now is only too obviously pervaded with a sense o f unrest and insecurity. There might have been s i m i l a r experiences w i t h human society i n the patt, but that is not our current concern. Probably society is facing an evolutionary crises for m a n k i n d ; we seek, but donot find any co-ordination between our ancient faith or religion and the modern scientific or pseudo-scientific environment where we l i v e , move and have our being. T h e resultant mal-adjustment is a major malaise and a good reason for a fresh look at Astrology and other o l d values. " I n recent years", as a distinguished writer has observed, 'a great deal o f attention has been given to the idea 'of an expanding conscienceness'—a conscious awareness that can reach out to perceive and understand a n 'object' separate f r o m t h a 'subject'. T h a t is, the perceiving instrument, yourself. There are many ways to experience this expanding awareness. They range from drug taking and flagellation to meditation and religious experience. Students o f Aldous Huxley and Raymond Mortimer would recall the drugs w h i c h open the 'door of perception' : flagellation would be remembered along with mysticism. ' M e d i t a t i o n ' and experience' is a phrase probably too often to be profaned afresh. A n d that is exactly where Astrology comes on. T h e word 'moon-struck' is a reminder that since time i m m e m o r i a l people have believed that the moon exercises influences on m a n . A n d this beliel was louud by close, repeated observauon and experience. So, i f the moon influences man, why should not the other planets ? A n d Astrology grew as soon as such questions were posed. Research follows—a sequal to the laboratory research of our limes, the only oifference being that i n ancient research the h u m a n system itself was the laboratory.

xi There i t a sutra in Patanjali Yoga that deep meditation and* concentration i n a specific manner w o u l d produce i n the yoga an intimate knowledge o f the constitution of stars a n d constellationsi A n d this is thus one example. H i n d u astrology w h i c h is introduced i n this book is just a section of the vast subject, but nevertheless an important section. The ancient B a b y l o n i a n , C h a l d e a n and G r e e k systems of astrology are as good as l o s t ; the Chinese and the H i n d u systems remain a n d these are m u t u a l l y complimentary. M o d e r n research, i n its o w n way, w i t h the b a c k i n g of modern science is doing its best to supplement H i n d u astrology. There has never been any question of supplanting it. It is one of the a b i d i n g intellectual treasures o f m a n k i n d . I a m happy to be privileged to introduce this book. For, it is not one o f the run-of-the m i l l books that drive good books out of market, but on the contrary as has been written by a m a n devoted to the subject w h o has spent the best part of his life studying i t . 1 have k n o w n the author for nearly four decades now and can respectfully testify to his deep knowledge o f astrology a n d a l l i e d subjects. April

1981

N . C . MOITRA

Preface A l l glories to S h r i S h r i G u r u and G a u r a n g a , H a r i , H a r i B o L This new book by S h r i H a r i h a r M a j u m d e r , is a very importantcontribution to the w o r l d o f Vedanga Jyotisha. It is a great asset to the neophyte and master astrologer a l i k e due to the l u c i d and masterly way i n w h i c h the subject matter has been handled. The very basis o f becoming a successful astrologer is the thorough understanding o f the meanings of the different grahas, rasis, nakshatras and bhavas. Thus i n this book y o u w i l l not find mechanical lists o f rasi or bhava-phala w h i c h are often^ misleading (They are also easily obtainable i n many other books), rather the emphasis is on the student becoming w e l l acquainted with the basic b u i l d i n g blocks o f astrology w i t h w h i c h he can make many grand constructions. It should be mentioned at this point that S h r i H a r i h a r M a j u m d e r , i n the t r a d i t i o n of the Vaisnavas has tried to faithfully follow i n the footsteps o f the previous acharyas of astrology. F o r the most part he has given the essence of M a h a r i s h i and w h e n there has been some moot point he has given the opinion of other eminent astrologers and o f course his own vast experienceof over 40 years i n the field. I have read dozens o f books i n the field of Vedic Astrology i n the E n g l i s h m e d i u m , but to be quite honest none of them have come close to the extent of t h o r o u g h ness i n content and presentation that this book has attained. Some of the salient features that make this book indispensable are : delineation o f the meaning o f the Nakshatras, V e d i c methods of rectifying the lagna, the meaning and use o f the A r u d h a c h a k r a , the importance and meaning o f the Shayanadi bhava. There is a whole section dealing i n A r i s h t a , A y u r d a y a and the unique technique of the P a t a k i c h a k r a . T h e author has spared no pains i n carefully delineating a l l the bhavas and the result of the bhava lords i n different bhavas. One of the greatest and most significant sections is the one describing the famous but little understood Shodasa vargas of Parasara, no one,, as yet has taken the trouble to deal w i t h this perplexing topic

xiv 4ind its discussion should stimulate a lot o f research into the subjict of Shodasa vargas to help us expand our knowledge i n this field. V i m s h o t t a r i dasa is amply discussed with the exclusion o f the usual mechanical tables for dasa and bhukti phala w h i c h are often unreliable. A s was stated before the p r i n c i p a l is to become thoroughly acquainted with the theory so that the student can handle a l l the exceptions to the mechanical rules w h i c h are usually met w i t h i n day to day astroiogy. It should be noted that while a chapter has been provided for the c a l c u l a t i o n o f the so-called 'bhava-sphuta' or division of houses, this is meant Folely for the information of the students who desire to k n o w it and is not used by either S h r i Harihar Majumder or myself. W h e n questioned as to the nature of bhavas and their extent, S h r i Majumder answered that the bhava is equal i n extent to the rasi, and that this was the practice of Parasara, Varahamihira and other ancient eminent astrologers. T h u s the chapter on bhavasphuta is really superfluous, but has only been included because of its present day p o p u l a r i t y . I pray to the Lotus Feet of S h r i S h r i R a d h a K r i s h n a and S h r i S h r i G a u r a - N i t a i that S h r i H a r i h a r Majumder may be a b l e to continue i n his work and bring to the E n g l i s h speaking w o r l d the authoritative knowledge o f the Vedanga Jyotisha. April

1981

SH\AMASUNDABA

D A S (ISJCCON)

Contents Pages 1. 2.

Predictive Astrology Astrology and Forecasts

... ...

1 12

CaAPTEB—I

1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

S^lar System—Earth, Planets & Stars

...

22

Names of Bhavas N i k s h a t r a { constellations) Symbols of Planets T h e P e c k i n g order among Rasis List of benefic and malefic Planets Planetary Relations A l l o c a t i o n o f Planetary R u l e r s h i p E x a l t a t i o n and M o o i t r i k o n e signs of Planets Aspects ...

... ... ... ... ... ... ... ... ...

24 25 26 26 27 27 28 29 30

... ... ...

32 39 53

... ... ...

62 64 65

...

65

...

66

W h a t is l a g n a ? ... M e t h o d of c a l c u l a t i o n of lagna and lagnasphuta . . . H o w to find out grahasphuta ... Lagnasphuta ...

69 69 71 72

CHAPTEB—II

11. Peculiarities of R a s i i explained 12. Peculiarities of Nakshatras 13. Signification o f Planets 14. N a t u r e a n d characteristics of Planets described by other eminent Astrologers 15. Structure and temperament of Planets 16. Abodes o f Planets 17. Specification of influences o f planets i n different bhavas 18. A few important planets, their various moods and derivative influences CHAPTEB—III

19. 20. 21. 22.

23. Bhavasphuta ... 24. H o w to test correctness of lagna 25. Determination of Sex from D r e k k a n a 26. W h a t is G u l i k and Pranpada lagna ? 27. Testing correctness o f lagna from G u l i k 28. Pranpada ... 29. A r u d h a C h a k r a ... 30. G e n e r a l rules to judge an A r u d h a C h a k r a 31. Shayanadi Bhava ... 32. Planets i n different Bhavas and results thereof

. ... ... ... ... ... ... ... ... ...

73 77 80 82 84 84 87 89 93 97

CHAPTEK—IV

33. 3+. 35. 36. 37.

Rules for determining merit of moods or bhavas ... Summary of the rules indicated above W h e n a planet is considered weak ? Delineation of Sada-Varga When a planet is said to have acquired strength in a Varga ?

110 115 116 116 119

CHAPTEB—V

Indication of Bhavas The first bhava Position o f the l o r d of the 1st house i n diflferent bhavas and results thereof 41. D h a n a bhava (the 2nd house) (0 Eye-disease, (ij) Dumbness 42. Indication o f disease from the 2nd house (') T h e yoga that makes a man a liar {ii) T h e yoga that makes a man r i c h (JJ7) D a r i d r a yoga (Poverty) 43. Results of the lord o f the 2nd house occupying

120 120

different bhavas 44. T h e T h i r d house 45. Affinity w i t h brothers and sisters 46. Positions of the l o r d of 3rd house i n different bhavas and results thereof 47. The F o u r t h house

131 133 136

38. 39. 40.

121 125 126 127 127 127 130

137 139

xvU 140 141 141 142 142 142 14J 143 I4J

4t.

Concerning M o t h e r ' i death (0 N a t u r e o f disease of mother (//) Longivity of the mother (Hi) The yoga that confers happiness (iv) The yoga that confers unhappiness (v) Ownership of Vehicles (W) Ownership of houses (vii) Loss o f houses {viii) C o n c e r n i n g possession of landed property (i;c) A c q u i s i t i o n of wealth buried underground 49. Position of the lord of the 4th house i n different bhavas and results thereof

144

144

OHAPTEB—VI

50. T h e Fifth house ... (0 Signs of sterility ... (ii) A woman who bears only one c h i l d ,., (/«) Yogas signifying b i r t h to one c h i l d and yogas concerning a woman giving birth of dead children ... (iv) Y o g a of childlessness i n a woman's rasichakra ... (v) Birth of children at a very late age ... (vi) Adopted son ... (vii) Other importaat things about the 5th house and its l o r d ... (viii) Yogas that make man an author ... (ix) Yogas causing sharp intellect ... (x) Results of the lord of the 5th house i n different bhavas ... 51. The S i x t h house ... ... (i) Special yogas concerning disease .„ (ii) Occupaiion of 6th lord i n different bhavas and results thereof ...

146 145 147

148 148 149 14& ItO 151 151 152 154 156 159

CHAPTEB—VII

52. Jaya bhava (i) Number of wives (ii) T w o wives {Hi) One wife and one son

... ...

... ... ... ...

161 161 162 162

xvlii (if) Three wives {v) M o r e than two wives ... amardha T a b l e

59.

M e t h o d of finding out Dandapathi

60.

H o w to determine Pataki-ristha ?

61.

W h a t are protective factors 7

62. 63.

Pitri-ristha Matii-risha

64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. T6. T7. T8. J9.

—

...

182

...

183

...

186

...

187

...

188

...

189

•••

...

189

•«•

...

190

...

191

... ^

191 192

Bala-ristha ... Occupai i o n of the 8th l o r d i n different bhavas and results thereof ... U n h a p p y or painful end of life ••• ... Planets i n the 8th house ... Cancellation of ristha yogas ••• A few ins'arces of ristha yogas that are nullified under special conditions .•• Longivit> or A y u ... Reduction or increase of Z o n e of longivity ... R o l e ot V r h a s p a t h i w i t h regard to increase of the Zone of longivity ... A n o t h e r method of determining span o f life ••• Death inflicting dasa and antardasa Sani as a M a r a k a "*

194

—

•••

—

A few important hints given by M a h a r s h i Parasara A few more yogas stated by M a h a r s h i Parasara to ascertain longivity

194 1^6 197 202 204 205 208 209 209 210 211 212

•••

213

A few formulas stated by Mahairshi Parasara by w h i c h Zone o f long life may be aicertained •••

213

A few formulas of Uttara Kalamrita Iddgivity

about 214

rx CHAPTBB—IX

80. 81.

Bhagya Bbara. The Ninth house Configuration of planets that constitute good bhagya yogas 82. Configuration o f planets a n d bhava-lords i n d i c a t i n g prosperous life i n different ages 83. R e l i g i o u s i n c l i n a t i o n etc. 84. O c c u p a t i o n o f 9th l o r d i n different bhava 85. The Tenth or Karma bhara 86.

88.

215

...

218

••• ... ,.,

21* 220 220 221

—

224

...

224

••• ...

221 226

••• •••

227 22t

•..

230

... •••

231 232

...

232

•••

233

...

234

...

235

Positions o f some o f indicators o f K a r m a bhava of the l o t h l o r d

87.

•••

H o w to judge K a r m a bhava ? and delineation of the chart

A n illustration

F u r t h e r informations about lOth house, its

lord and R a v i (/) Death o f parents (J7) E a r n i n g o f money, position, distinction i n social life and professional career (J7/) Means o f livelihood or nature o f profession {iv) A n o t h e r o p i n i o n supported by majority o f astrologers (v) Descriptions o f planetary combinations and indications of vocation ••• (vi) O x u p a t i o n o f 10th lord i n different bhava* 89.

Eleventh house

•••

90.

Occupation o f the l o r d o f 11th house i n different bhava

91.

Twelfth house

••

92.

Occupation of the 12th lord i n different bhavas OHIPTBB—X

93.

Beneficial planets according to different lagna

239

94.

Benefic or malefic bhavas a n d their lords

...

237

95.

Sthira K a r a k a

•••

239

xxi CHAPTEB—XI

97.

V i m s o t t a r i D a t a and A n t a r d t s a or B h u k t i or Period and Sub-period C a l c u l a t i o n of dasa and A n t a r d a s a

98. -99.

Vimsottari D a s a and Antardasa T a b l e Fundamental principles of j u d g i n g dasa and

100.

antardasa i n p r e d i c t i n g events A few important points to be noted carefully

96.

248 250, 251 253 255 259

CHAPTEB—XII

101. 102. 103. 104. 105.

A t t o t t a r y Dasa and Antardasa

262

M e t h o d of calculation of Antardasa Astottary dasa Table

263

262

Method o f calculation of balance o f dasa at the time o f birth Astottary dasa-antardasa Table

264 266

OHAPTEB - X I I I

109-

Judgment of dasa and antardasa according to

107.

Uttarakalamrita Special rules for dasas o f R a h u and K e t u

10^. 109. 110.

268 270

A few more instructions about judgment o f dasa Interesting results of the dasa and antardasa o f S u k r a and Sani Dasa and antardasa of S a n i an J R a v i

•••

272 273 274

111.

M a h a r s h i Parasara's instructions about judgment of dasa and antardasa

274

112.

Determination of favourable, unfavourable antardatas

275

113.

Results of dasa and antardaias of planets of different stages

276

114.

Results of Mahadasa and A n t a r d a s a (according to Sarvartha Chintamoni)

277

M.

OHAPTBB—XIY

115.

Rajayogas

tl7.

W h e n Rajayoga is considered defunct t M a h a r a j a yoga

283 284 286

xxii 118.

W h e n these yogas w i l l be fruitful ?

-••

39a

119.

W h e n a native has sense o f decency or aestheticism ?

...

293

A d h i yoga

...

294

(//) Sunapha yoga, A n a p h a yoga, D u r u d h a r a or U v a c h a r y yoga

•••

293

(/I'O Cbatursagara yoga

•••

297

(/v) E k a b a l i yoga (v) Yogas according t o / f l / a * a - A i r / / a /

•• •••

298 298

(vi) R u c h a k a yoga, Bhadra yoga, H a m s a yoga, M a l a v y a yoga

•••

299

(vii) Sasa yoga, Bhaskar yoga, Indra yoga, M a r u t yoga, B u d h a yoga

•••

300

(viii) L a g n a d h i yoga, Gajakeshari yoga, Jeeva yoga, Parvata yoga

...

301

{ix) K a h a l a yoga, M a l i k a or M a l a yoga

...

302

{x) S a m k h a yoga, B h a i r i yoga {xi) Srinath yoga, M a t s n yoga, L a k s h m i yoga {xii) I C u r m a yoga, Parijata yoga, K a l a n i d h i yoga (x«••

313

mendicancy)

...

314

{xxi) W h e n Sannyas yogas are defunct ? (xxii) Y o g a s of glorious and virtuous deeds

••. ...

317 317

(xsaii) T a k i n g bath i n holy river or sea (jsxiv) Y o g a s that make a m a n an orator or

••

318

••.

319'

(/)

fluent

speaker

•••

xxtii CHAPTBB—XV

320

120. 121.

AsthSTarga System R a v i and other planets' asthavarga

122. 123.

Mahasthavarga A i i h a v a r g a chakra—an i l l u s t r a t i o n T o determine dhana yoga (from M a h a s t h a v a r g a ) ' " G o c b a r p b a l a or results of transits o f planets i n

124. 125.

different houses A few general rules of application o f gocharphala o f planets Table of Vedasthana o f each planet

126. 127.

321 325 325 328 329 339 342

CHAPTEB—XVI

I.

...

Diseases

(i) (ii) (iv)

...

Blindness Loss of one eye, night blindness E y e disease, dumbness

(v)

... ...

Deafness or disease o f ears

(v) Dental disease (vi) Disease of the throat {vii) Disease o f A s t h m a or respiratory organ (viii) Phthisis or Consumptive disease haemorrhage

... ... .. ... ...

343 343 345 349 347 348 349 349 350

(ix)

Haemacemesis (spontaneous from the stomach)

...

352

(x) (xi)

Indigestion, dyspepsia, c o l i c p a i n and gastritis Strong diarrhoea and V o m i t i n g

352

(xii)

Dysentery

(xiii)

Hernia

••

355 357

(xiv) (xv)

Diabetes Enlargement of prostate gland

•••

358

...

(xvi) (xvii)

G o n o r r h e a or Syphilis Disease o f Prameha

359 360

...

354

...

361

(xv///) Enlargement of Scrotum

•••

(xix)

Rheumatism or gout

•••

362 363

(xx) (xxi) (xxii)

Impoiency Heart disease Hysteria or Epilepsy

• ••

... ...

365 366

...

368

(xxiii) L u n a c y or Insanity (xxiv)

Disease of ovary and uterus

364 364

xxif (KXT) Disease o f fever mxvi) Disease o f cancer (xxvii) Disease of leukaemia (blood cancer ) (xxviii) Yogas i n d i c a t i n g bad health (xxix) P a i n f u l or unnatural death (xxx)

"• ••• ••• — ...

Suicide and unnatural or accidental death . . .

369' 369 371 371 373 376

CHAPTEB—XVII

129. m (/) (»7) {Hi) (iv) (?) (vi) (vii) (viii) {ix) (r)

e n Rajayogas are ineffective ? T h e yoga that makes a m a n a beggar A few more yogas of beggary E x t i n c t i o n of F a m i l y lineage W h e n a native is considered a disgrace

... ••• ... ^

37B 378 378 380>

to the family ? Rekhayoga

... •••

381 382

— ••• •••

383 384 385

•••

386

•••

The yogas that indicate poverty Yogas quoted from Hora Ratna Yogas of poverty quoted from Laghu Parasari Yogas of poverty quoted from Sarvartha Chintamony Yogas o f poverty quoted from Bhavartha

Ratnakar — {xi) A few D a r i d r a and other unfavourable yogas ••• 130. Delineation o f some Vargas as dealt w i t h by M a h a r s h i Parasara and some other authors. (a) S a d a - V a r g a ; {b) D a s a - V a r g a ; (c) Sorasha-Varga (i) W h a t these different Vargas indicate ? ... (ii) H o w to determine a favourable V a r g a of a planet 7 {Hi) H o w V a r g a - C h a k r a s are analysed ? (iv) I n d i c a t i o n of results for lords o f some other bhavas 131. 132.

...

A b o u t 9th l o r d TABLES :

133.

APPENDIX—A.

Method of Calculation

APPENDIX—B.

Dreams—A M y s t e r y

391 392

—

393 395

•••

396

—

397

•••

134.

388 389*

—

1—

i—i» i—x

HINDU SCIENCE OF THE FUTURE r PREDICTIVE

ASTROLOGY)

Astrology, older than the C h r i s t i a n E r a , flourished greatly i n ancient E g y p t , Greece, B a b y l o n and I n d i a . T o what extent at that time ancient I n d i a n culture influenced them is not exactly determinable. A n d reasons for this are that d u r i n g the twilight that descended upon India as a result o f the consecutive invasions o f the H u n s , Sakas and M u s l i m s to mention only the conspicuous ones of the series, the ancient c i v i l i z a t i o n of India was not o n l y smothered but nearly obliterated c r driven underground, to produce i n a m u c h later period, not a syntheses, but a queer amalgam. T h i s is a matter on w h i c h there should be no controversy. It is not possible i n consequence to trace the origins and the development of such disciplines as Philosophy, Physical Sciences, Mathematics, Astronomy and Literature i n their correct historical perspectives, nor to assess the influences w h i c h an enormous land-mass l i k e India must have exercised over her neighbours i n the various spheres of culture both i n the M i d d l e East, as also i n the East. If the evolution of A s t r o n o m y as also A s t r o l o g y has to be consecutively retraced step by step and their right places have to be assigned i n the scheme of knowledge, i i we have to disentangle it a l l from the general history, chiefly the history o f Egypt, Greece and B a b y l o n then, as is w e l l k n o w n as these c i v i l i z a t i o n s naturally lead down to European c i v i l i z a t i o n s , it is l i k e arguing i n a circle, for i f one starts enquiry about E u r o p e a n c i v i l i z a t i o n s , one has to go up the stream, as far as different c u l t u r a l histories are i n v o l v e d , to Egypt, Greece and Babylon. It is a compulsive, there being no other way ; and a n appraisal—or right estimate of the importance o f A s t r o n o m y and Astrology i n the history of these ancient c i v i l i z a t i o n s , is possible only i f historical, pre-historical and archaeological enquiry is intensive enough. Unfortunately, there is controversy as to whether predictive astrology is scientific enough to be called a Science. Needless to add, most of the Scientists are not prepared to accept it as Science

2

HINDU SCIENCE OF THE FUTURE

because of conservatism and the o l d grooves of thought, and the o l d landmarks die-hard. But Astronomy is an accepted Science and, for the advancement of it there has been no l a c k o f money to spend and what has been or is being spent already is just an earnest of more to be spent in future. Those who pursue A s t r o n o m y call A s t r o l o g y a superstition and use abusive epithets to garnish their prejudices. The scientific spirit, w h i c h includes or rather should include, curiosity and toleration as basic factors, is thus entirely lost p r o v i n g incidentally that Science can be almost as despotically dogmatic as the C h u r c h w h i c h condemned G a l i l e o . M o d e r n Science has evolved its own hierarchy and rituals and mumbo-jumbo w h i c h are as u n i n t e l l i g i b l e beyond a certain charmed circle, as the l i t u r g y and litanies of the C h u r c h are. Science has its own priest-craft, and its acolytes. It is they who compete w i t h one another i n describing Astrology as a pseudo-Science, without of course the obligation of learning anything o f it. Late Pandit J a h a w a r l a l Neheru who stood at the apex of the p o l i t i c a l p y r a m i d was the most fashionable k n o w - a l l the I n d i a n scene and other p o l i t i c i a n s who aped h i m d i d not deprive A s t r o l o g y o f its ration o f abuse. It is k n o w n to a l l or should be, that, w h i l e astrologers o n l y try h u m b l y to interpret M a n ' s fate, the p o l i t i c i a n s sneer at the astrologer as l o n g as they are successful then, when things take a n adverse t u r n , rush to ashramas and quack astrologers to be sneered at. N o t w i t h s t a n d i n g a l l this, as l o n g as c i v i l i z a t i o n s endure, both politics and astrology s h a l l co-exist, both undecapitated—not o n l y w i t h their heads on, but possibly w i t h their heads h i g h . T h e Q u e s t i o n often bandid about is " w h y should the planets take any interest i n h u m a n affairs ?" Let the point be examined a l i t t l e . W e a l l know and w o u l d be prepared to admit that creative evolution is not a h a p h a z a r d process. T h e evidence of design is omnipresent right from the a t o m i c and sub-atomic stages upto the highest, i n close integration. T h e c h a i n o f causation and sequence is intensively real but so usual and so m u c h taken for granted that it is hardly perceptible, i n v o l v i n g as it does a pattern o f fusion of animate and inanimate creations. The animal w o r l d , the vegetable w o r l d and even the solar system f a l l into

HINDU SCIENCE OP THE FUTUEE

3

their assigned niches but w i t h a sort of symbiosis r u n n i n g a l l through. A t least it merits some t h i n k i n g . We s h a l l have occasion to discuss the relations of the a n i m a l world to the planets ; but for the present one or two illustrations may suffice. W i t h too many cloudy days and the Sun's rays at discount a sort o f fungus-like insects grows i n crops w h i c h destroys the green shoots and causes famine. F o o d cooked d u r i n g the solar or lunar eclipses gets s t a l e ; it has been observed that toxic b a c i l l i grow i n it and cause disease. F r o m many observed cases of this nature it w o u l d be quite a correct inference to make that the planets of the solar system do influence both animate and inanimate creation on E a r t h . T h e results of the Sun are self-evident, we only wish, the results of other Planets were equally so. I f they were, the questions about the good and the e v i l of humans t h r o u g h food or otherwise w o u l d be almost self-explanatory. It is the result of vast and subtle observation encompassing considerable experience that planets and their positions do afiect the E a r t h generally and the lives o f the inhabitants o f the E a r t h i n particular, to a great extent i n detail. It is not only not i r r a t i o n a l , but quite r a t i o n a l i f the superstitions o f pseudoScience are not preferred. A c c o r d i n g to a l l canons o f common sense and reasoning this s h o u l d be so. T h e planets are i n ceaseless motion. T h i s w o u l d mean that everything related to these is also constantly i n a state o f flux. One acts and reacts perpetually and each delicate shed o f action and reaction amounts to an influence. F r o m star to star vibrates l i g h t , also from soul to soul. Astrology tries to find out and delineate the generally u n k n o w n and imperceptible reasons for these influences. Whether the general principles that have been evolved are correctly applied i n any particular case is a matter of knowledge, experience and s k i l l . So, while the Astrologer may be praised or blamed, a c c o r d i n g to his experience or capacities the p r i n c i p l e of Astrology can h a r d l y be dismissed off-hand. They go m u c h too deep, almost strike at the root o f things. It is i n this context that the Astrologer uses the w o r d "destiny'—the term fashionable people i n prosperity so much

4

HINDU SCIENCE OP THE FUTUEE

laugh at. Whether however, the first l a u g h is also the last i s another matter but the philosophers and wise men a l l the world over and through the ages have accepted the hypothesis o f 'destiny'. It is h u m a n 'character' i n (reverse—character' producing action, w h i c h again produces 'destiny'. A s the Episcopal C h u r c h admits, 'Predestination to life is the everlasting purpose of G o d . ' The Bible clearly indicates the future of man w h i c h is the same as his destiny. The history of the Jews is set forth i n the Bible from the Genesis to the R e v e l a t i o n . Was not the life of Jesus and account of his M i n i s t r y written i n the H o l y W r i t long before he was born ? Was not the R a m a y a n a written before R a m c h a n d r a also ? I f the H o l y W r i t is believed the anticipations of Jesus C h r i s t i n it are to be believed also, and i f that is so, there is no reason either to convict the R a m a y a n a as post facto wisdom. Let us take an instance of the most recent times. C h e i r o i.e. C o u n t Louis H a m m o n predicted most accurately the time o f Late K i t c h n e r ' s death along w i t h the attendant circumstances, long before this important event occurred. A n d how could he do it ? There have been other famous or notorious predictions equally uncanny i n their accuracy. A n d how is it explained ? In any case. Astrology is one of the oldest mental and intellectual disciplines of the w o r l d and it is necessary to enquire about its development, proficiency and extent of it. Cheiro writes i n the preface of his ' Y o u and Y o u r H a n d ' , "People who i n their ignorance disdain the wisdom o f ancient races forget that the past o f India contained secrets of life and p h i l o s o p h y that following c i v i l i z a t i o n s could not controvert, but were forced to accept. F o r instance, it has been demonstrated that ancient H i n d u s understood the precession of E q u i n o x and made calculations that i t took place once i n every 25,870 years. T h e observations and mathematical precession necessary to establish such a theory has been the wonder and a d m i r a t i o n of modern astronomers. They w i t h their modern knowledge and up-to-date instruments are still q u a r r e l l i n g among themselves as to whether the precession, the most important feature in astronomy, takes place every 25,870 years or every 24,500 years. The majority believe that the H i n d u s made no

HINDU SCIENCE OP THE FUTURE

5

mistake, but how they arrived at such a c a l c u l a t i o n is as great a mystery as o r i g i n o f life itself." In this preface C h e i r o has rated Indian A s t r o n o m y highly—the calculations about the precession o f E q u i n o x w h i c h have been established only i n our own times with precision had been done by the ancients almost as accurately and w i t h o u t the help o f the mathematical gadgets we boast of. T h e H i n d u sages achieved these triumphs long ago and without any m a r g i n o f error. T h e history of a l l c i v i l i z e d nations w i l l bear out on enquiry that Astronomy and Astrology have been studied everywhere quite intensively and a l l nations were and have been more or less proficient i n these branches of Science. Chinese c i v i l i z a t i o n is older than the I n d i a n ; priceless ancient manuscripts on A s t r o n o m y and A s t r o l o g y are preserved i n their temples to this day. T h o u g h there are numerous accounts of A s t r o n o m y and A s t r o l o g y i n Babylonian and C h a l d e a n lore, treatises from these epochs have not come d o w n to posterity. E g y p t i a n Astronomer-cw/M-Astrologer Petosiris has been many times mentioned i n ancient E g y p t i a n manuscripts. It appears that he was a holy m a n , a priest or a pedlar of r e l i g i o n . H e appeared to have written books on these subjects as early as the 8th century B . C . d u r i n g the E m p e r o r Niceps. Unfortunately none of his writings have survived. C l o d i u s Ptolemy mentioned Petosiris many times i n his works. Western Astronomy a n d A s t r o l o g y have followed the lead of Ptolemy. M a n y startling things are said o f A l - H a k i m of Persia and detail about h i m can be obtained i n the national library o f Iran. It is said that he predicted b i r t h of Jesus. J u d i c i a or J i m i p s i a is a name that frequently occurs i n the writings of the famous historians of these days. They say, the methods of calculations of A r a b i a n astrologers were rather strange but nevertheless most significant, but there is hardly any l i b r a r y w h i c h has preserved the A r a b i c works, Collections of nomadic Gypsies m i g h t contain traces of them, though no systematic volume can be obtained. T h e methods of calculations of the Gypsies have been followed i n E u r o p e w i t h results astonishingly accurate. N o wonder i f it is someday revealed that Y a v a n a c h a r y a , T a j i k , and Y a v a n R i s h i s of our country were the descendants o f A r a b G y p s i e s or vice versa. A n y w a y , fragments

6

HINDU SCIENCE OP THE FUTURE

from A r a b i a n Astrology and A s t r o n o m y used from time to time have yielded results breathlessly astonishing. Whatever might have been the fate of astronomical and astrological works i n the history of ancient Egypt, C h a l d e a , A r a b i a and other ancient countries, the fact remains that i n the treatises o f C h i n a and I n d i a priceless treasures o f wisdom exist and are easily available. N o systematic history of Indian astronomy and astrology has as yet been attempted ; but when it is, it w i l l prove incontestably that before the Western countries were l i t up by c i v i l i z a t i o n s , many thousand years before that time I n d i a had made phenomenal progress i n Science, P h i l o s o p h y a n d literature, and astronomy and astrology were a part of holy disciplines o f the Vedas. E . M . Plunkett i n ' A n c i e n t calender and constellations' writes "The opinion of G r e e k writers at the beginning o f C h r i s t i a n E r a may be quoted as showing the high estimation i n w h i c h Indian astrology was held." It appears that the Greek. Scholars used to hold Indian astronomy and astrology i n the highest esteem and also along w i t h these, the practitioners of this Science. Needless perhaps, but nevertheless necessary to mention that i n the ancient world astronomy and astrology were not as differentiated as they are now, but were integrated, one merging into and inseparable from the other l i k e Chemistry and A l c h e m y . In the life of ApoUonius of T y a n a who was a great scholar among distinguished scholars of his time we learn that he had opportunity of l e a r n i n g astronomy at the feet o f Indian astronomers. After a l l this it is h a r d l y necessary to emphasise the Indian astronomers' depth o f astronomical and astrological learning. A n d a l l of them worked on the basic conception that the planets do influence human life i n various ways and i n detail. T h e y collected their data accordingly and also collated, classified and co-ordinated them a c c o r d i n g l y . It was the result of ardorous t r a i n i n g converging upon a single objective and spread over countless years. Western Scientists have also researched i n astronomy for a long time and accepted A s t r o n o m y as a Science. But it is curious that i n regard to Astrology they do not employ the same rationality as i n astronomy and as a result failed to accept it as.

HINDU SCIENCE O F THE FUTUKE

7

a branch of the same science. Let us take the definition of Science as set forth i n F u n k and W a g n a l l s ' Standard D i c t i o n a r y — " A knowledge of facts, laws and proximate causes gained and verified by exact observation and correct thinking—also, sum o f universal knowledge—an exact systematic statement or classification o f knowledge concerning some subject i n w h i c h the results of investigation have been systematised." There can be no two opinions about the wisdom of the definition quoted above. A n d i f that is so, predictive astrology would obviously rank very h i g h as a Science. F o r , it is not the result o f only a year's enquiry but has stood the test o f "thousand o f years on the basis of amassed data researched and processed over the same long time. Scientists wonder how the ancients could secure a l l this accurate knowledge about the planets without the help of laboratory instruments. The result w h i c h the ancient Indian sages obtained through their mathematical calculations i n w h i c h their proficiency was i n their own times unsurpassable, was put to the test in a l l succeeding ages and have h a r d l y ever been found wanting ; and it was on this that their formulae were involved—the Formulae w h i c h are the guide-lines of the H i n d u Astrology. T h e y have come d o w n to us and are being tested i n our own times and found to be true and they appear to bear a l l the scrutiny quite w e l l . W e have to go back thousands of years for the age w h e n these Indian sages worked. Most of the European peoples had not been born a n d knew nothing about them ; they were just non-descript primitive people i n forests w h i c h covered whole the land area. In India at the same time the A r y a n Rishies were setting themselves hard for rigorous tests for their scientific enquiries. Observations and experiments went together and results were passed through the sieve o f a system w h i c h triumphed i n summary intellectual conclusions. Predictive astrology of to-day as we know it now carries their ancient conclusions to this day. A s said before they took astronomy and astrology i n the same stride and those who looked after the cure of disease, the healers and physicians, had to be versed i n not only the run-of-the-mill writings i n medical lore, but also i n Tantras, Yoga and Vedas. They were a l l integrated.

8

HINDU SCIENCE OF THE FUTURE

SO as to form a corporate core. It was not possible for one i n those days to be a competent physician or a Tantrik without adequate knowledge of predictive astrology—the right propitious time for use of medicines and administration of therapeutic remedies. One might recall w i t h profit that great c u l t u r a l epoch w h i c h we c a l l the Renaissance. The calendar was used to be consulted always for the right time for administration of medicines. It has been said that the Vedas represent the ultimate knowledge, The key to the Vedas has been lost, but fitful glimpses may be had of the immense range and profound depth of the learning that was embalmed i n the Vedas, A s t r o n o m y and A s t r o l o g y have been described as the eve —that is to say, the instrument of vision of the Vedas. A n A m e r i c a n scholar says, "Astrology is indeed a synthesis of a l l branches of knowledge. It includes, into various ramifications, such modern Sciences as Astronomy, Medicine, Biology, Chemistry, Physics and many others." In fact predictive astrology is the co-ordination of various Sciences—Astronomy, M e d i c a l sciences. Biology, Chemistry, Physics etc. The astrologer has also to be assumed to be a psychologist and this is a 'must' for h i m . The real place for Astrology ist hat of a sort of enclave i n Metaphysics and Philosophy. But is not a l l Science, i n a deeper and more permanent sense, a s i m i l a r enclave i n Metaphysics and Philosophy ? Has not the work as Einstien, E d i n g t o n and other sages gone beyond the sphere of matter and touched, i f not delved into the greater world of spirit ? The Scientists of our own times are so apt to forget that the ancient sages of India were not holy and religious people only. They were also Scientists with result-oriented research through observation and experiment as their special 'metier'. Take for instance Yoga, w h i c h is older than Patanjali, who o n l y wrote down for posterity something of the unrecorded knowledge of his predecessors. M o s t of the Y o g i c postures are taken and reproduced from animal life, w h i c h had been observed w i t h luminous intelligence and close minute realism. The men who d i d

HINDU SCIENCE OP THE FUTURE

9

the observations were not religious men o n l y , they were also great secular investigators, that is. Scientists. Predictive astrology and astronomy, to the H i n d u Sages were just indistinguishable aspects of the same great variety and reality. The moderns have broken up the integration, fragmented them and pride themselves on their top-sided results w h i c h they c a l l speculations. A s t r o n o m y ceases to be down-to-the earth useful to everybody, i f divorced from its astrological counterpart. It may remain useful to the mariner, but i n the case of others it becomes too l i m i t e d and circumscribed. T h e interest evoked becomes academic and hardly anything m o r e ; whether M a r s is bigger than Pluto or Pluto is bigger than M a r s is by no means a n o r d i n a r y man's cup of tea. Nine-tenths of the popular u t i l i t y of the science is thus lost. Scientists now-a-days preen themselves on their close and vast knowledge of Solar system. A n d r i g h t l y enough, there is much to boast of. But it is equally obvious that a l l the knowledge accumulated so far is only a very small fragment of the enormous knowledge that s t i l l lies beyond. O u r modern Scientists can very well e x p l a i n such phenomena as cyclones and tidal bores and there are many interesting stories current i n E n g l a n d about this. But d i d the H i n d u V a r a h a M i h i r o f the ancient times lag m u c h behind ? T h e H i n d u A l m a n a c { Panjika as it is called ) indicates w i t h quite substantial certitude the incidents of such phenomena as flood, earthquake, cyclone, draught and w i t h absolute accuracy, the time of Solar and lunar Eclipses. The earthquake i n A s s a m , largescale floods i n various parts of India and many other happenings of similar nature were predicted quite correctly, w h i c h hardly left much room for modern science to improve upon. If that is so—and it is—there is no well-reasoned justification for expenditure o f so m u c h money, time and endeavour on Astronomy o n l y , to the exclusion of its sister-science Astrology. What Benian observes i n this connection is worth quoting. " the most of the so-called exact knowledge now i n our possession, w h i c h concerns the actual movements of the Stars, and other heavenly bodies is a legacy handed down to us by the ancient Star-Scientists, astrologers."

10

HINDU SCIENCE OF THE FUTURE

The H i n d u Rishis divided Astronomy into two parts. The tirst part Astronomy proper, dealt w i t h only the positions of the planets, their correlations w i t h space and their motions T h e second part Astrology dealt with the various effects, the varying positions of the planets have on humanity, or rather on the whole animate creation of the earth. They dealt extensively i n the second, i.e. A s t r o l o g i c a l part w i t h the natural scientific changes and how they bring about earthquakes, famines, accidents etc., another section dealt w i t h births and deaths, the evolution o f i n d i v i d u a l and collective human life, sentiments, affections, cruelty, love, desire and hate, in fact everything that makes up human life. It is probably superfluous to add that the ancient astrologers' quest for the A b s o l u t e i n natural laws, particularly in respect of the solar system, led them, as from one thing to another, to the minutiae i n astrology. It is a pity that, while i n our o w n times, advanced m e c h a n i c a l means have been evolved to help researches i n A s t r o n o m y , and nothing l i k e a l l that, nothing even approaching it, has been done so far i n Astrology. T h e reason is that quite a lot of superstition exist among scientific people about Astrology. It is open to argument whether scientists who c l a i m i m m u n i t y from superstition are not themselves superstitious i n certain things. Probably they shed o l d superstitions to take new ones. A few illustrations might not be out of place. (i) There is a close nexus between the sea and the waxing and waning moon, the flow-tide and the ebb-tide prove i t . {ii) There is also a s i m i l a r nexus between female menstruation and the w a x i n g and waning moon, and also {Hi) between the moon and the m i n d of man. Cases of lunacy, that is to say, cases where the human m i n d is derranged permanently or temporarily bring this into clear belief. These should prove, if it were not self-evident that the planets do have something to say i n the fate of mortals. It is a matter of common observations that diseases like A s t h m a and gout respond variously to the waxing and waning moon. Cases of child-birth are also effected. It is also common experience that, while the i n d i v i d u a l destinies are matters of engrossing, even obsessing, interest to individuals.

HINDU SCIENCE OP THE PUTUBE

11

and they want to k n o w as m u c h they can about themselves and their future, they w o u l d readily be prepared to admit that, only w i t h a mathematical yard-stick, the unknown cannot be fathomed. W h a t can the conch-shell thrown up by the ocean k n o w of the vast ocean itself? True indeed that human beings have, what is called reason and, not to lose grounding i n terra firma, a man has got to depend on it. But only as far as it goes. Reason is given to m a n for certain particular mental adjustments. One cannot, should not, even expect to do everything with i t . Just like spectacles, they are just a device to help the failing eye, this far and no further. If one w o u l d try to do everything with spectacles, for example, eat, it w o u l d be as absurd as a man t r y i n g to encompass everything w i t h reason. T a k e for instance the enjoyment of a picture, the feeling of love, a father's love for his c h i l d r e n , the children's love for the father, the male's love for the female and vice versa, the appreciation of beauty ; these are not matters where reason is of m u c h a v a i l . It is emotion that helps and that is implanted i n man just as reason is, but o n an entirely different plane. Intuition is such another. It opens the doors of perception, probably m u c h sooner than reason or even emotion can ; but only a few are blessed with it. Our H i n d u R i s h i s developed and disciplined their reason, but d i d not neglect either emotion or i n t u i t i o n . They put equal emphasis o n a l l o f them.

M e a n i n g a r a t i o n a l statement is acceptable even though it might come from the lips of a c h i l d ; anything i r r a t i o n a l should be rejected l i k e straw even though Brahma might have said it. C o u l d the apotheosis of reason the more clearly put ? The H i n d u Y o g a Shastra is f u l l of instances of apotheosis of i n t u i t i o n , as also as the methods to develop and discipline it. R a y M o u l t o n wrote, "a scientist and astronomer of the highest rank advances the theory that there is an order i n the universe, w h i c h embraces not only the regularity of the motion of celestial bodies, comprising the universe, but also includes

12

HINDU SCIENCE OF THE FUTURE

the r h y t h m of the physical, mental and emotional activities of human beings." Astrology and Forecasts A question is frequently asked w h y astrological forecasts w o u l d come out true or i f there is any well-proved reason for such predictions to materialise. A s a matter of fact, i n the modern scientific age a person w o u l d l i k e to understand everything as a p l a i n mathematical sum and place himself on solid logical foundation. A n y t h i n g else w o u l d not satisfy h i m . A n y forecast about his future, even i f found correct i n the long r u n , w o u l d inevitably raise such questions,—how d i d it come to pass ? W h a t is the relation between the stars and planets and o u r lives ? He may be told that astronomers calculate the exact timings of h i g h and low tide i n rivers, can fortell solar and lunar eclipses or storms and cyclones. So there is nothing to wonder at i f i n personal life positions and combinations of stars and planets bring about a same k m d of effect as i n the w o r l d of nature. But the person who questions w o u l d not accept it as a v a l i d explanation. Because astrology is not the same thing as astronomy. A n astronomer deals exclusively w i t h the material w o r l d but a human being is not just a particle of matter. H e has undoubtedly certain intimate connection, some indissoluble ties w i t h the w o r l d of matter. But it cannot be refuted that man is .something more than different from matter. Hence how can calculations o f a man's past and future based on planetary positions be true when there is so much o f qualitative difference and dissimilarity of character between man and nature. H e may well ask, even i f such calculations prove to be correct, what is the l o g i c a l ground for assuming that the correctness of those calculations is related to positions and combinations of certain stars and planets ? It is true that our ancient Shastras ( texts ) donot contain detailed statements, references to w h i c h can satisfy the modern scientific m i n d or be accepted as sufficient evidence. I n Science and r e l i g i o n or prescription o f social norms our sages of o l d have recorded their deep impressions while on occasions they have l a i d down certain important injunctions

HINDU SCIENCE OF T H E FUTURE

13

and on the whole left behind their conclusions and findings derived from immense experience. It is hard to believe that they reached a number o f conclusions without any deep t h i n k i n g or c r i t i c a l analysis and shifting of data. We have no sufficient documentary evidence gathered from o l d texts and records w h i c h can answer questioning minds satisfactorily. Probably, the writers o f ancient texts d i d not t h i n k it necessary to leave such evidence on records or possibly the records were there at one time but have been lost to us for ever. W e have therefore to go on with persistent researches into the texts, t r y i n g to find out clues so that treasures lost i n the way may be retrieved. M a n y well-known scholars o f different countries such as M a x w d , C l a y t o n , Tice, P i k a r d i and others have made intensive researches i n this direction. D r . B . V . R a m a n , the w e l l - k n o w n astrologer, is a tireless worker i n this field and his scholarship is beyond dispute. I n astrology there are even now some fundamental problems or questions w h i c h c l a i m our careful attention, e. g., (0 how do we arrive at astrological predictions ? A r e these derived through any p a r t i c u l a r law of average from mathematical and statistical princles or do they issue from something basic or fundamental w h i c h is not just mathematics or derived from statistics ? (») W h a t is the real character of the planets ? D o their material existence and their relative remoteness or p r o x i m i t y affect the animate and the inanimate w o r l d w i t h i n the solar system ? (Hi) Is there any such well-ordered regulating p r i n c i p l e , more or less mechanical, i n the conduct and action o f the planets which would i n v a r i a b l y influence every l i v i n g creature ? (iv) What is the real c o n t r i b u t i o n o f astrology to the unfolding of life's hidden secrets and its mysteries ? Here I s h a l l enter into some discussion and try to e x p l a i n that i n order to follow the true nature of astrological prediction one has to understand i n what ways and to what extent certain unseen forces influence or regulate the tenor of life. N o w a few words are necessary at the beginning. F i r s t l y researchers i n science know w e l l that the data must be w h o l l y dependable.

14

HINDU SCIENCE OP THE FUTURE

that their truth or falsity or other attributes must be beyond doubt or dispute. T o rely on heresay and to use unverified evidence definitely goes against proper scientific enquiry. Secondly, any preconceived notion or personal bia's i n regard to an i n d i v i d u a l is sure to hamper astrological calculations and finding (at a r r i v i n g astrological decision) about h i m . The astrologer must proceed to work l i k e a true researcher. F o r example, my limited knowledge through personal contact leads me to believe that M r . X is an honest man. But i f on the basis of this conviction I say that M r . Z i s thoroughly honest and that he can not be dishonest then I assume or anticipate something w h i c h naturally would vitiate my prediction. T h i r d l y , and this is the most important fact as stated by the great poet K a l i d a s who i n c i d e n t a l l y has left some authoritarian astrological works that "astrology can only indicate a possible future, G o d only determines it. In other words, astrology c a n speak of the possible ups and downs or the good and bad incidents i n the life of an i n d i v i d u a l and can also give a sketch or some pattern of durations of those good and e v i l times." N o w , i f we c l a i m or expect from a n astrologer something more than this, then he has to b r i n g i n t o play his vast experience and knowledge and use his own sense o f discretion. T h i s can be done i n some cases by knowledgeable men w i t h wisdom born of experience. It is neither fair nor reasonable to ascribe to any shastra or branch of knowledge the credit for i n f a l l i a b i l i t y or discredit for inaccuracy. It would be well to remember a l l this. But one must not be led to suppose that astrology as a Science is inadequate or worthless. A s a matter of fact, astrology is neither incomplete nor useless. It must be admitted, however, that there are limitations and impediments i n the process of calculations. Experience shows that findings or careful calculations have been falsified because of errors regarding the time and place of b i r t h and such other basic data or because of the astrologer's preconceived notion about the native. It is needless to say that a l l this does not signify the futility or inadequacy of the Shastra. It would be very true to say that a well-versed astrologer free from bias and preconception can w i t h the help of his insight and

HINDU SCIBNCB OP THE PUTUBE

15

tested experience draw an accurate picture o f an i n d i v i d u a l ' s career i f there is no error i n v o l v e d i n the p r i m a r y data such as birth time and place, combinations and position of planets at the particular moment of his b i r t h . But.such accurate information OT correct data may not be at the disposal of the astrologer w i t h total knowledge and the scientific m i n d i f he cannot acquire it by his o w n effort. Hence my thesis is that astrology is neither untrue nor illusory nor even something queer. T h e astrologer's knowledge may be l i m i t e d , his calculations may even be wrong but for that, the shastra itself can not be discredited. To-day i n the w o r l d of Scientists there has begun an intensive xesearch i n astrology w i t h a new zeal. The celebrated R u s s i a n Scientist Prokofaire has entered a new sphere of astrological research and termed it H a l i o b i o l o g y . G e r m a n researchers have c a l l e d the same branch of knowledge C o s m o b i o l o g y . S u c h t e r m i n o l o g i c a l differences are i m m a t e r i a l . T h e important point to note is while one section of present day scientists try to laugh away the entire shastra, another section o f distinguished Scientists are simu Itaneously m a k i n g eager efforts to know closer and better the role of astral influence on the -course o f i n d i v i d u a l life and its material conditions. Perhaps, they have not been able, at the moment to find out the nexus or the k i n d of relationship existing between the stars and planets i n remote space above and infinitesimal h u m a n lives below. O r i t may be that they have not been able to k n o w precisely at yet the causal relationship or the intimate connection between these two remote worlds i n their actual w o r k i n g s . But at the same time i t is hardly l i k e l y that a group of renowned scientists follow a mirage without getting a glimpse o f some chance o f auccess i n the pursuit o f their object o f e n q u i r y . It is not impossible for an average person w i t h common sense to see even i n some c o m m o n place instances the direct manifestation of the influence of astral bodies on the animate w o r l d . It is a w e l l - k n o w n fact that the f u l l moon and the newmoon have closer connection with the neap tide a n d ebb-tide i n rivers and oceans. S i m i l a r l y , it is a matter of common experience that the ailments of a rheumatic or asthmatic patient are usually aggravated on the Ekadasi ( l l t h day of the bright or dark moon)

16

HINDU SOIENOE OF THE FUTUBB

and the new & f u l l moon days. Physicians a l l over the world as well as l a y m e n have noticed the changes o f development o f labour p a i n on those days. O r d i n a r y persons without the gift o f scientific interpretation must have pondered w h y of a l l times on the new or f u l l moon days rheumatics and asthmatics suffer more acutely. Such facts or matters of a c t u a l experience cannot be refuted even though they cannot e x p l a i n how these coincidences occur. Hence one is naturally led to think that a close connection w i t h the stars and planets does exist on the physiological plane. There are certain points w h i c h need serious t h i n k i n g . The p r i m a r y , and perhaps the most important question i n future researches i n astrology is why our ancient sages, for the matter of fact, wise men o f other climes h a d selected specifically a few of the m i l l i o n s o f astral bodies and founded their basic science on the workings o f these alone ? W h y again d i d they accord superiority to these selected heavenly bodies and brush aside the rest as o f lesser importance or consider them outside the scope of their investigation ? O n a satisfying answer to these questions depends the explanation of the fundamentals o f applied astrology. I donot k n o w i f modern Western Scientists have been able to offer any solution o f the points raised. B u t to make research fruitful some solution is imperative. W h a t is more, i f some day a reasonable, well-considered answer to the pertinent questions is found, astrology as a branch o f knowledge w i l l have extended its h o r i z o n , a n d the scope and range o f its operation would be limitless. B u t this is not what I i n t e n d to discuss at present. I am simply m e n t i o n i n g i t because I want to indicate the difficulties i n the present state o f l i m i t e d knowledge and to hint at the tremendous possibilities i n some future time. W h a t I t h i n k to be most significant i n this connection is that astrology as a l i v i n g sphere of human knowledge is not static. L i k e other branches o f Science i t is m a k i n g progress sure a n d steady though not swift. O u r p o i n t of d e l i b e r a t i o n is—why s h o u l d we accept astrological prediction as i n f a l l i b l e by proceeding along the lines l a i d d o w n ? T h e astrological method or procedure as it has come d o w n to us a n d the way it has been determined forms a separate

H I N D U SCIENCE OP T H E

FUTURE

17

theme though this also is a prime question. But why do we assume that astrological predictions based on the p r i n c i p l e s and formulae l a i d down i n the shastra are not liable to error and totally dependable ? T h i s is what we propose to examine. A fact or a statement is taken to be true only when it does not contradict, at least tallies fundamentally w i t h proved facts or statements. Water runs from a higher level to a lower one—this is a well-established fact. N o w i f we posit any statement about water that is found w h o l l y incompatible w i t h its t r a d i t i o n a l , wellestablished property, it w o u l d be unacceptable as a scientific proposition. T h e Upanisadas say that to understand the secret of creation and its reality, i.e. to acquire Para Vidva' ( ultimate knowledge ) one has to resort first to Apara Vidya (finite learning ). In other words, the acquisition o f finite learning ( Apara Vidya) is the m e d i u m through w h i c h one has to proceed with utmost care and a p p l i c a t i o n towards the goal of Supreme or ultimate truth. A s t r o l o g y is one o f the branches of that finite learning to w h i c h a special value has been given because it helps i n u n r a v e l l i n g the mysteries of the Universe and p r i m a l secrets o f nature. Thus, the u t i l i t y of astrology does not consist i n merely getting a n idea o f the possible course of material life or some indications of future incidents o f i n d i v i d u a l lives. A s a matter of fact, enquiries based on the principles of astrology help considerably i n lifting the veil of mystery that surrounds the secrets o f i n d i v i d u a l life as w e l l as covers the deeper meaning and purport of universal life. It has been admitted by almost a l l the ancient shastras that it is not possible to understand the nature o f destiny or the purpose o f life by i g n o r i n g or being indifferent to the basic truths on w h i c h our existence depends. F o r , that would o n l y impede the progress of life or even lead it astray. Astrology as a shastra illumines that great and true path by following w h i c h we can reach the eternal goal, know the eternal principles w h i c h regulate our i n d i v i d u a l existences and share and acquire ultimate knowledge. N o w by whatever term this universal existence may be described. D i v i n i t y or Destiny or by any other name, its predominance as a governing factor, its 2

18

H I N D U SClExSCE OF T H E F U T U R E

capacity to convey the supreme meaning of life is acknowledged equally by a l l the shastras. Its preponderating influence is indivisible, unequalled. I f the diff'erent heavenly bodies are accepted self-sufficient and supreme i n their i n d i v i d u a l spheres i.e. i f a similar k i n d o f supremacy is attached to them and admitted, then what has been characterised as ultimate reality loses its importance as the greatest cohesive force. T h e n one has to admit the supremacy of many i n the non-material sphere. As a matter of fact, i f the goal or objective becomes diversified the way to the goal loses its precise, distinct character. Hence what needs acceptance i n astrology is the w o r k i n g of an undeviating intellect free from doubt and hesitancy, one firm undivided end and the presence of an all-pervading 'Supreme M i n d or Intelligence'. T h i s is the k i n d of M o n i s m spoken o f by S r i C h a i t a n y a to S r i Sanatana. He said, " B r a h m a n is the prime cause of the Universe. F r o m H i m it originates, i n H i m does it exist and finally end. Matter or Physical Nature is not the cause of the Universe, its source is G o d , the Creator." Secondly, i n the human w o r l d the w o r k i n g o f a D i v i n e w i l l or according to some, the presence of supramundane force rising above environments has been posited. It has been said that the b i r t h of life is not just a matter of sexual reproduction but something more. Besides the physical u n i o n of the male and female, there is a t h i r d force, often described as divine force w h i c h is beyond the w o r l d of senses. T h i s is now accepted more or less unanimously. Hence i n life—Science the p r i n c i p l e of selection governing the U n i o n of sperm and ova has been admitted. It is said that the fusion of the male sperm w i t h the female egg does not always c l i c k or fructify u n f a i l i n g l y . In a successful u n i o n or semination some voluntary or self-guided selective process is at work. Hence every i n d i v i d u a l is born w i t h his or her life-pattern or destiny. A n d the main reason for this is that each one has a distinct and specific end and that a l l these v a r y i n g life-patterns arc sustained by an omnipotent, all-pervading W i l l - p u r p o s e . So, where do we go to seek the origin of these divergent patterns of life, that is, the main source of such variables ? It is i n the combination of stars and planets under w h i c h a

HINDU SCIENCE O F T H E FUTURE

19

person is born that we have to seek an answer to the differences, in life-trends and specific ends, between one i n d i v i d u a l and another. T h i r d l y , every i n d i v i d u a l life is governed by his own action which is really a c o n t i n u i n g stream. Whatever had been done i n the past w i l l react on the present life and its action, and present actions w o u l d s i m i l a r l y influence the course of future life. A s a matter o f fact, the doctrin o f R e b i r t h and the L a w o f K a r m a is complementary. K a r m a and R e b i r t h together determine man's future life or destiny. That is why h u m a n life is said to be pre-ordained. But this is o n l y an explanation of the origin of life-process— an i n d i c a t i o n of its future course. W e are also to examine how the influence of planets, their aspects and degrees of interrelation determines and shapes the o r i g i n a l crust or pattern. Once we adopt the a n a l y t i c a l method, we s h a l l see that a person's life w h i c h appeared to be so m u c h predestined is not as r i g i d l y bound as assumed. Judicious examination would reveal that h u m a n life is not completely enmeshed by predestination. A n i n d i v i d u a l has some scope of exercising F r e e - W i l l . I f he can strive for his goal through discipline and exercise of W i l l he can by sustained effort attain truely superhuman heights. N o w such a statement may appear to be l i m i t i n g the accuracy o f astrological prediction. So, it requires more clarification. Astrology as a discipline does not depend on 'accident'. If its success really depended on coincidence or was determined i n a *'post-hoc, ergo-propter hoc" fashion, then it could not survive, as it has done t h r o u g h a l l those centuries since prehistoric times. A s systematised knowledge Astrology is obviously based on axioms and principles w h i c h may look somewhat nebulous to a realistic objective eye. The real point is this that a subject of study whose roots go deep, whose problem is to lift the mystery v e i l i n g the face o f truth w h i c h has to be discovered through the clear vision of super-science can not be grasped and perceived by a m i n d that lacks c u l t i v a t i o n and is dimmed by common superstition. T h e value o f our beliefs or disbeliefs

20

H I N D U SCIENCE

is largely determined self-interest.

by

OF T H E FUTURE

question

of

material gain

and

Let us suppose, for arguments' sake, that we donot believe i n the efficacy o f astral influences. But if, inspite o f that, it is possible to get a more or less correct picture o f the important incidents of our lives by considering the position ot our birth— 'Stars' or by reading the role of planets and their contributions then the question o f our faith or doubt becomes really irrelevant. If again some prediction does not come out true i n a particular context or i n some specific situations, it is quite l i k e l y that the influence of a particular planet escaped the astrologer's notice, or it may be that his knowledge was l i m i t e d or conditioned. It has been said that human existence and heavenly bodies are equally encompassed by an all-pervading s p i r i t and knowledge. Hence the nearer the astrologer comes to that Supreme S^iirit or Knowledge or shares it, he can, to that extent hope to succeed i n u n r a v e l l i n g the mystery o f existence, a truth behind it. N e w the question arises—if K a r m a is a l l determined by the planets, also i f K a r m a determines the evolution of i n d i v i d u a l lives, their purpose and retrocession by w h i c h the present becomes the past and the present blazes a t r i a l i n (he future, then why should the same K a r m a produce the different results i n different i n d i v i d u a l lives ? 'The hostility o f planets' a phrase w h i c h we hear or use so often, means exactly this. W h a t we c a l l the mystery of creation is certainly a mystery, but not i n the sense that it is a l l meaningless or purposeless, or significanceless. The significance a n d the meaning of creation are rooted i n premordial past and consistency o f it all—the last day o f creation (if there is any last day), the grand c u l m i n a t i o n of the first day of creation (if ever there was any first day) reflect the sway of sovereign intelligence and design. T h e planets themselves derive their authority from the same grand cavalcade, the unceasing procession of events w h i c h constitute the creative evolution. The purpose and the significance of creation, organic or i n d i v i d u a l sway the evolutions of i n d i v i d u a l lives, the planets being used as instruments for specific accomplishments of parts of the design. T h e planetary charts for i n d i v i d u a l lives are so contrived that each i n d i v i d u a l life is diff'erent, but sum total o f

HINDU SCIENCE O F THE FUTURE

21

them a l l contributes to the w o r k i n g out the ultimate pattern. Thus K a r m a is not the beginning of the unfoldment of any particular v i r t u e or strength, not a cause but an effect. E a c h tiny act i n an i n d i v i d u a l life operates w i t h i n the frame work of that particular life and produces varient results a c c o r d i n g to the placing o f the various planets i n that chart. T h e subtle shades and nuances of the results of each act thus vary according to differences i n the i n d i v i d u a l horoscope. A n d it is impossible to say off-hand what effect any particular act to produce i n variant contexts of i n d i v i d u a l destinies. That is why the Great Poet K a l i d a s observes i n the first chapter of his U t t a r a k a l a m i t r a that only the creator knows the whole meaning and the significance of the mystery of life. It may be asked whether, i f that is so. Astrology denies human free w i l l and v o l i t i o n . The question is a common one, but not compulsive. The denial of free w i l l need not be assumed. I n d i v i d u a l h u m a n life is itself a part of the cosmic mystery which o f course is inexplicable and predestined. But that does not mean that w i t h i n the narrow l i m i t s of each i n d i v i d u a l life, there is no scope for free w i l l . In a larger sense, free w i l l may be predetermined, being the resultant o f the particular p l a c i n g of the planets. But to each i n d i v i d u a l is left a m a r g i n of option to decide between the one course of action and another. It is not given to man to see the ultimate seeds ; a few steps are always enough for h i m before the shadows close i n and w i t h i n the narrow compass he is left to exercise his 'Free W i l l ' . "Free W i l l " may thus be an ultimate i l l u s i o n , but very m u c h a real guide as far as the s m a l l shining space w h i c h we c a l l life— between a sleep and a sleep is concerned. T h e most fragmatic w o r k i n g view of it a l l may be summed up i n the following stanza from Mathew A r n o l d : "I say, fear not Life s t i l l leaves h u m a n effort scope But since life teems w i t h i l l Nurse no extravagant hope Because thou must not dream T h o u needst not then despair."

CHAPTER—I

SOLAR SYSTEM H i n d u A s t r o n o m y considers Solar System i n reference to its constituents, the 9 planets and tlie stars ( N a k s h a t r a s or Constellations). T h i s is o n l y a fragment o f the solar system we know and there are other solar systems beyond it. It is given to man, it is not possible for h i m to know of the vast firmament as a w h o l e . H e has to be content w i t h only a very tiny fragment. T h e 9 planets are :— R a v i (Sun), C h a n d r a (Moon), M a n g a l ( M a r s ) , Budha (Mercury), V r h a s p a t i (Jupiter), S u k r a (Venus), S a n i (Saturn), R a h u (Dragon's head) and K e t u (Dragon's tail). Y e t it must be noted that the planet does not have the same meaning i n A s t r o n o m y and A s t r o l o g y . T h e M o o n i n Astronomy reflects light from the S u n ; but i n Astrology they rank the same. T h e Dragon's head and Dragon's t a i l are just the nodal points beyond w h i c h they have no other form of existence. Y e t Astrology ranks them as full-scale planets, on parity w i t h the rest. T h e Sun is at the centre of his system which is called h i s . The other planets are r e v o l v i n g round the S u n but the Sun also is i n a state of constant motion on his axis. A n d the whole cavalcade or procession is also i n a state of incessant motion. The Earth we live i n is also a planet, and i n a d d i t i o n to the nine said already. Western astrologers name 3 other planets Herschel or U r a n u s , Neptune and Pluto so that the total works out as 12. H i n d u Astrologers do not k n o w much of Herschel, Neptune and P l u t o . T h e E a r t h has one M o o n against 4 for Jupiter.

Earth, the Planets and the Stars Prithivee,

Graha and

Nakshatras

A s is w e l l - k n o w n , the earth takes 24 hrs. to turn on its axis and 365 days and 6 hrs. to c i r c u m a m b u l a t e the Sun once.

As

a result o f these motions the phenomena w h i c h we c a l l sunrise

SOLAR SYSTEM

23

and sunset takes place. In reality there is neither, but for a l l practical purposes, i n c l u d i n g astrological, they are very much a part o f r e c k o n i n g . The Z o d i a c has no b e g i n n i n g or end, it is just a circle o f light. I n order to measure the distance an arbitrary point is considered and taken i n t o account, w h i c h is the first point o f Aries (Mesa Rasi). T h e Z o d i a c is marked by 27 Constellations or Nakshatras. T h e first point of A s w i n i , the first N a k s h a t r a coincides w i t h the first point o f Mesa w h i c h is starting point of Z o d i a c . Nakshatras: The m a t h e m a t i c a l system w h i c h is the foundation o f H i n d u Astrology i n fact a l l subsequent Astrology, considers 27 Nakshatras and 12 Rasis (signs). L i k e the i n v e n t i o n of Zero, this is another marvellous product of H i n d u Astronomy and Astrology, that is to say, of H i n d u Mathematics, a major achievement i n the exact sciences. A n o t h e r fundamental basis of H i n d u calculations is the ecliptic, that is, the path o f the S u n . It has been seen from numerous observations and deduced that w i t h i n 8 degrees on either side of the ecliptic the presence of Nakshatras and planets effects and influences results. T h e influence of the Sun as it passes along the ecliptic tincture with the results of other planets and Nakshatras near enough to influence and determine the career or destiny of creatures on earth. It is the job of Astrology to assess the nature and extent of these influences, as far as possible precisely. E a c h R a s i is 30 degrees and the total ecliptic 360 degrees. 8 degrees to the N o r t h of the ecliptic and 8 degrees to the South are taken along with the ecliptic itself and a l l the Nakshatras that fall w i t h i n this range are also considered simultaneously. T h e Nakshatras d i v i d e d into 12 Houses work out at 2 i Nakshatras for each house. A n d each Nakshatra has 13 degrees and 20 minutes (Kalas). The Sun travels r o u g h l y 1 degree i n each day and 12 houses that is 360 degrees i n 360 days.

H I N D U SCIENCE OP T H E FUTURE

24 (1)

List of 12 Rasis and 27 Nakstiatras. £ n g . Equivalent Name.

Rasis. I.

Mesa

Aries

2.

Vrsa

Taurus

3.

Mithuna

Gemini

4.

Karkata

Cancer

5.

Simha

Leo

6.

Kanya

Virgo

7.

Tula

Libra

8.

Vrscika

Scorpio

9.

Dhanus

Sagittarius

10.

Makar

Capricornus

11.

Kumbha

Aquarius

12.

Mina

Pisces

Symbol

n:

/ 3€

Names of Bhavas There are twelve Bhavas w h i c h constitute a R a s i - C h a k r a or B i r t h Chart. The bhavas are to be counted from lagna i n anti clockwise way. T h e names of the twelve bhavas are stated here below :—Tanu or Lagna (1st bhava), D h a n a (2nd bhava), Sahaja (3rd bhava), S u k h a (4th bhava), Putra (5th bhava), Satru (6th bhava), Jaya (7tk bhava), M r i t y u or N i d h a n (8th bhava), Bhagya (9th bhava). K a r m a (10th bhava), A y a y a ( l l t h bhava), V y a y a (12th bhava). Significance of these twelve bhavas w i l l be dealt w i t h elaborately at the time of delineation of twelve bhavas in Chapter I V and V . A t present we are giving i n short the significance of twelve bhavas. (1) T a n u — P h y s i c a l body, head, health, complexion, character and conduct etc. (2) D h a n a — W e a l t h and accumulated wealth, speech, eye, face, teeth, relatives, food etc. (3) Sahaja—Brother and Sister, effort, courage, servants, tenacity etc. (4) S u k h a — E d u c a t i o n , happiness, mother, heart prosperity, friend, m i n d , qualities, house, vehicles, conveyance etc. (5) P u t r a — C h i l d r e n , intellect, merit, talent, virtue, belly and i n t e » t i n e etc.

25

SOLAR SYSTEM (6) Satru—Enemy, uncle, disease etc.

hostility, obstacle,

litigation,

maternal

(7) J a y a — M a r r i a g e , wife or husband, married life. Sex and Sexual act, business and trade, business-partner, journey etc. (8) M r i t y u speculative act, organ, abdomen, wealth acquired

or N i d h a n a — D e a t h , longivity, litigation, imprisonment, misery, family troubles. G e n i t a l rectum, palatial b u i l d i n g , ancestral property, through lottery etc.

(9) Bhagya—Fortune, r e l i g i o n , religious acts, ascetism, journey to holy shrine, grace o f spiritual guide, father, previous birth, long journey etc. (10) Karma—Profession, vocation, dignity, reputation, positional influence, fame acquired through b r i l l i a n t academic career, wealth o f father, environment etc. (11) A y a y a — E a r n i n g , income, profiteering, friend relatives, elder brother and sister, peaceful c o n d i t i o n etc.

and

(12) V y a y a — E x p e n d i t u r e , left foot and eye, material enjoyment, sacrificial act, bed-room comfort, punishment inflicted by government, downfall etc.

1.

(2) Nakshatra (Constellations) Aswini—Arietus

2. 3.

Bharani—Arietisa Mus Krithika—Tauri Alcyoni

4. 5. 6.

Rohini—Tauri Aldeboran Mrigasira—Orionis A r i d r a (Adra)— „

7. Punarvasu—Gemini P o l l u x 8, Pushyami or P u s h y a — C a n c r i 9- Aslesha—Hydrae 10. M a k h a (Magha)—Leonis Regulas 11. Purba Falguni—Leonis 12, Uttar F a l g u n i — „ 13. Hasta—Corvi

14. C h i t r a — V i r g i n i s Spica 15. Swati—Bootis Areturus V i s a k a — L i b rae 16. 17.

Anuradha— Scorpionis 18, Jyesta—Aritares 19. Moola—Scorpionis 20. Purvashadha— Sagittarii 21. Uttarashadha— „ 22. Sravana—Aquilae 23. D h a n i s h t a — D e l p h i n i 24. S a t a b h i s h a — A q u a r i i 25. Purvabhadra—^Pegasi 26. Uttarbhadra— „ 27. R e v a t h i — P i s c i u m .

26

HINDU SCIENCE OP THfl FUTURE (3)

Symbols of Planets

1.

R a v i , Surya(Sun)

2.

C l i a n d r a (Moon)

3.

M a n g a l (Mars)

4.

Budha (Mercury)

5.

V r h a s p a t i (Jupiter)

6.

S u k r a (Venus) S a n i (Saturn)

8.

R a h u (Dragon's head or ascending. Node)

9.

K e t u (Dragon's t a i l or descending Node)

10. Indra or Prajapati (Herschel or Uranus) 11. V a r u n a (Neptune) 12. R u d r a , Y a m a (Puto) 13. P r i t h i v i (Earth) T h e learner of predictive Astrology has to master, at the outset, the nature of 12 Houses and 27 Nakshatras and 9 Planets and is also of the Lagna w h i c h is the position of the earth i n the east at the time of b i r t h of a c h i l d . The various and subtle conduct of each of the planets has also to be learnt. It cannot be too strongly emphasised that this is based on very minute observations i n a vast number of cases with encyclopedic knowledge as the subjacent instrument of research. H o w the planets behave is called 'Karakata'. The 'Pecking order among the Rasis' A l l four-footed Rasis except the S i m h a are subordinate to the two-footed Rasis. The aquatic Rasis are edibles for two-footed Rasis and creeping Rasis as well as the aquatic ones subject to the d o m i n a t i o n of the two-footed. S i m h a R a s i claims supremacy over a l l except the creeping Rasis l i k e V r s c i k a (Scorpio),. K a r k a t a (Cancer) etc.

27

SOLAR SYSTEM

The physical parts of K a l p u r u s h ( Z o d i c a l Signs) Mesa—Head T u l a — T h e lower part of N a v a l . Vrsa—Face Vrscika—Rectum. Mithune—Arms Dhanu—Thigh Makara—Knee Karkata—Heart K u m b h a — S h i n b o n e , from region below Simha—belly Knee and w i t h i n feet where there are tebia bones. K a n y a — L o i n , Waist. Mina—Feet (If benefic planets have favourable influences on these parts of the K a l p u r u s the native derives beneficial results and i f otherwise the result so far these parts are concerned is not to be favourable). List of benefic and malefic Planets R a v i , M a n g a l , S a n i , R a h u , and K e t u are malefic planets. F r o m 8th day of the dark M o o n upto the 8th day of the bright M o o n C h a d r a is malefic and from the 8th day of the bright moon upto the 8 th day of the dark, C h a n d r a is benefic. B u d h a when conjoined with a malefic is considered as a malefic planet, otherwise he is a benific. O n l y Vrhaspati and Sukra are natural benific Planets. Planetary Relations O f these nine planets some of them are friends to each other, some are e n i m i c a l and some are neutrals. So, relations o f planets may be termed as Friendship, E n m i t y and N e u t r a l . Friendship may be both permanent and temporary. Here below the relations shown :—

ot planets among themselves are

Permanent F r i e n d s h i p etc :— Friends R a v i (Sun) Chandra, Mangal, Vrhaspati, Chandra R a v i , Budha

Enemies Sani, S u k r a .

Neutrals Budha

None

Mangal.

Sani, Sukra

A l l other Planets. Budha

Vrhaspati, C h a n d r a , Ravi.

28

Budha

Vrhaspati

HINDU SCIENCE OP THE FUTURE Friends Ravi, Sukra

Sukra

Ravi, Chandra, Mangal. B u d h a , Sani

Sani

Budha, Sukra

Rahu

S u k r a , Sani

Ketu

R a v i , Chandra. Mangal.

Neutrals Mangal, Vrhaspati, Sani. Budha, S u k r a Sani Enemies Chandra

Ravi, Candra

Mangal, Vrhaspati. R a v i , Chandra, Vrhaspati Mangal. R a v i . Chandra, Budha, Mangal. Vrhaspati. S u k r a , Sani. ditto.

Besides natural friendship planets become temporary friends by virtue of their relative position i n houses or isigns. Planets become temporary friends i f they are posted i n the 2nd, 4th, 10th, l l t h and 12th signs from any other planets. In the remaining signs planets become temporary enemies. W h i l e j u d g i n g a horoscope both the types o f relation should be considered carefully. T e r m permanent friend is called N a i s a r g i k a M i t r a , Temporary friend T a t k a l i k a M i t r a . So, N a i s a r g i k a M i t r a or Permanent friend and T a t k a l i k a M i t r a together means ' A d h i M i t r a ' or Bosom friend. Table of friendship. E n m i t y , temporary friendship or enmity etc. is shown below :— Permanent friend and T e m p o r a r y friend together Basom friend (Naisargika M i t r a ) Permanent friend „ Enemy „

enemy friend enemy

Neutral friend

„ „ „

(adhi M i t r a ) N e u t r a l (Sama) If » Great enemy ( A d h i Satru) E n e m y (Satru) F r i e n d (Mitra) etc.

Allocation of Planetary Rulership. E x c e p t i n g R a v i and C h a n d r a a l l other five planets are lords or owners of two Rasis or signs each. R a v i and C h a n d r a own one R a s i each.

29

SOLAR SYSTEM Ravi Chandra Mangal

Owner or l o r d o f S i m h a R a s i S u k r a owner or l o r d o f »i »» >« » » K a r k a t a „ V r s a & T u l a Rasis. Sani owner or L o r d o f 11 11 11 Mesa and V r s c i k a Rasis. Makar & Kumbha Rasis Budha Mithune and K a n y a Rasis Vrhaspati ,. „ „ D h a n u and M i n a Rasis. In short we m a y describe the ownership of planets i n the following manner : Mesa a n d V r s c i k a are ruled by M a n g a l ; Vrsa and T u l a by Sukra ; M i t h u n e and K a n y a are governed by Budha ; Vrhaspati rules D h a n u and M i n a ; a n d M a k a r a and K u m b h a are owned or ruled by S a n i . R a v i governs Simha and Chandra rules K a r k a t a . Exaltation and Mooitrikone signs of Planets Exaltation. R a v i is exalted i n the 10th degree of Mesa, o f course the entire Mesa R a s i is his exalted sign. C h a n d r a is exalted i n the 3rd degree o f V r s a R a s i Mangal „ „ „ „ 28th „ „ M a k a r " . the entire R a s i is his exalted sign. Budha „ „ „ „ 15th ., „ Kanya Rasi. (Budha has some pecularities i n this respect. Budha's M o o l t r i k o n a begins after 15 degree o f K a n y a R a s i and extends upto 25th degree, the remaining 5 degree is his o w n house i.e. Kshetra as we c a l l it.) V r h a s p a t i is exalted i n the 5th degree o f K a r k a t a Rasi, the entire R a s i is his exa'.ted house. 27th „ M i n a R a s i , the entire Sukra Rasi is his exalted sign. 20th „ T u l a R a s i , the entire S!?ni Rahu Ketu

20:h 20th

„ „

R a s i is his exalted sign Mithune Dhanu.

30

HINDU SCIBNCB OF THB FUTURE

* R a h u ' s o w n house is K a n y a , H i s m o o l t r i k o n a house is K u m b h a , K e t u ' s o w n house is M i n a and S i m h a is his M o o l t r i k o n a house. A c c o r d i n g to M a h a r s i Parasara R a h u is exalted i n Vrsa R a s i , K e t u is exalted i n V r s c i k a R a s i . M i t h u n e and K a r k a t a Rasis are R a h u ' s M o o l t r i k o n a signs and D h a n u is Ketu's M o o l t r i k o n a K s h e t r a . Mooltrikona R a v i is i n M o o l t r i k o n a i n the first 20 degrees i n S i m h a R a s i and the remaining part is own house, of V r s a R a s i . „ last 27 Chandra „ „ Mesa „ „ first 12 Mangal „ to 25th degrees of „ after 15 Budha „ K a n y a Rasi. of D h a n u , the last „ first 10 Vrhaspati 20 degrees are his own house (kshetra). „ T u l a , the last 15 Sukra 15 degrees i n his own house, in Kumbha, the Sani 20 „ remaining part is his Kshetra. D e b i l i t a t i o n (Nicha) house :— The 7th house or the 180th degree from exaltation point is the point of debilitation. R a v i is debilitated i n the lOth degree of T u l a and C h a n d r a i n the 3rd degree o f V r s c i k a and so o n . Aspects E a c h planet has good or e v i l influence o n an i n d i v i d u a l . Tl^eir influence is modified to a great extent by sympathetic or antipathic aspect on planets or houses of the b i r t h chart. Hence aspect of planets is an important thing to be considered first. Aspects are counted from sign to sign. They are good or bad, as the case may be, according to relation between the aspecting and the aspected planet. Malefic or benific planets when aspecting a bhava—yields good or e v i l influence as the case .may be.

SOLAB SYSTEM

31

T h e table o f aspects is d r a w n below for ready reference : F u l l aspect. Ravi

Chandra Mangal

Budha VihftBpati

Sukra Sani

Rahu

7th. house from his position. do 4th, 7th & 8th houses from his position. 7th. house 5th., 7th & 9th houses from his position. 7th. house from his position. 3rd, 7th. & 10th. houses from his position. 5th, 7th, 9th & 12th houses from his position.

Three-fourth aspect.

Half aspect.

One-fonrth aspect.

4th & 8th 5th &9th houses 3rd & 10th houses from his from his houses from position. position. his position.

do

do do

do do

do do

do X

do do

do

do

do

do

do

X

do

X

do

K e t u has no aspect as he is considered to be b l i n d . A c c o r d i n g to Maharshi Parasar R a v i , Chandra, B u d h a a n d Sukra each has full aspect on the 7th house, M a n g a l has one-fourth aspect, V r h a s p a t i h a l f aspect a n d Sani three-fourth aspect o n the 7th house. K e t u too has similar aspect like Rahu. A c c o r d i n g to Venkateswar D a i v a n g y a R a h u and K e t u have full aspect o n the 7th house only.

,

CHAPTER—II

PECULIARITIES O F RASIS EXPLAINED M e s a Rasi : H e a d of K a l a p u r u s h , very noisy, harsh voice, rough appearance, strong determination, diligent, arrogant, lascivious, likes pomp and grandeur, moves hither and thither, sensitive, brave. It has a challenging attitude, likes to i n v o l v e itself i n betting, dashing, clashes w i t h opponents, its protest is not merely vocal, it does not feel shy to protest w i t h p h y s i c a l force. It tends to stop the opponent with head or chest, it is arrogance personified, it exerts itself completely to attain the thing desired and to get that thing it may fight unto its last breath, fiery warfare, b a l l of fire, fiery arms and armaments, wealth plundered d u r i n g war, fertile l a n d where grains are grown i n abundance, deaf and stammerer, constipation, diseases relating biles. V e n e r e a l disease, stricture, fire that helps digestion of food, top of mountain. It is a store house of kinetic energy. T h i s is the first sign or rasi of the Z o d i a c , consists of A s w i n i , V a r a n i and | part o f K r i t t i k a nakshatras. L o r d is M a n g a l , Symbol is a R a m . V r s a R a s i : L o r d is S u k r a , S y m b o l is a b u l l . It is sober and obstinate, it is as i f immovable or can not be moved easily. I n mythology the G o d Siva is considered to be sober but obstinate. H e can not be activised easily. So, b u l l is his conveyance. The rasi is conservative, it does not care any body else, it is full of ego, its gait and movement speak of its nature and temperament. Attributes are :—pouring, effervescent, discharge, emit, impregnate, m a k i n g fertile, grow, beget or to be begotten, to be vexed, to chastise, to give profusely, manhood and manliness, productive power, leadership, moral qualities, egoist, sobriety, sanctimonious hypocrite, childless w o m a n or a woman having manly nature, encouragement, impetuousness, beauty, sweet odour

PECULIABITIES OP BASIS EXPLAINED

33

(fragrance) patience. T h i s rasi comprises of | part o f K r i t t i k a , R o h i n i and 5 of M r i g a s i r a Nakshatras. It pertakes of the qualities o f R o h i n i N a k s h a t r a that represents good dressing, and using extra quality toilet-products to look beautiful. M r i g a s i r a N a k s h a t r a represents sexual acts, calm and cool temper, and also cruelty. The rasi speaks of personality of a native, it is sober, has immense strength to forbear the onslaught of attack from the opponent. The rasi is full of self-conceit. If it is influenced by malefic planet the result referred to above is reversed. It represents Tamo guna, indicates throat, ears, thumb and scrotum of K a l a p u r u s . Mithuna Rasi : Joyful, n o r m a l l y a pleasant talker. Its L o r d is Budha, symbol the t w i n figure of a man and a woman. T h e rasi consists of | mrigasira, A d r a and | Poonarbasu Nakshatras. From the s y m b o l it can be i m a g i n e d easily that there is a dual personality i n it. It represents the middle stage o f frivolity and sobriety. There is a d u a l i s m i n it. T h e store-house of creation in a womau and creative power of a man are mixed up i n it. So, conservatism of a woman and frivolous nature and power of renovation of a man are found i n it. A t t r i b u t e s : M i x t u r e , conjoining o f things, t w i n , a man and a woman, d u a l i s m , indecisive m i n d , o s c i l l a t i o n , w o r k i n g together i n a friendly atmosphere. In the reverse way to quarrel w i t h colleagues, or d u a l fight. In another way it may mean sexual intercourse, companionship between a man and woman, mysteriously going to a secret place. W i s d o m , intelligence of B u d h a and his calmness are found in this rasi, softness, lively beauty o f M r i g a s i r a Nakshatra, wisdom of " A d r a " and creative source of Poonarvasu are found in abundance i n this rasi. T h i s rasi represents the m i d d l e stage of happiness and miseries. T h i s peculiar feeling i n a man cannnot be described easily. It indicates twc shoulders, arms and hands of K a l a p u r u s . Karkata Rasi: C o o l , good talker, large flabby body, intelligent, temperate, barren. L o r d is C h a n d r a , symbol crab. Consists of \ of Poonarvasu, Pusya and A s l e s h a Nakshatras. It is a watery rasi and is a reservoir of energy. Therefore it is a complete 3

34

HINDU SCIENCE OF THe FUTURE

manifestation of kinetic force. A s it is a watery sign, it partakes the character of sentimentalism and at times effervesce exuberantly, or overflow and flows so fiercely that it breaks through a l l the obstacles that befall on its way. When obstructed it is filled up w i t h sentimental feelings and carries away everything w i t h it and destroys a l l obstructions. It is then impossible to check its current. If it does not face any obstruction even then it becomes full w i t h sentimental feelings but it dies down silently w i t h i n it. T h e sign is introspective. Its l o r d C h a n d r a also is a sentimental planet. The sign represents idealism. It is fanciful, i n nature.

affectionate,

sympathetic

and cool

It is versatile, artistic, joyous, l i v e l y , h i g h l y intellectual, l i g h t l y influenced by ideas, gives pleasure to others, j o k i n g , flowing w i t h m u r m u r i n g sound, spreading, b o i l i n g , blooming, invigorating, a cocoanut fruit—a t h i n g the exterior of w h i c h is hard and strong but the inner contents are watery and fluid, s t i c k i n g to a thing, to be very m u c h friendly to one who is i n its own l i k i n g , to take the shape o f something, to sacrifice for other's cause, philosophising, to scan others' qualities and frailties, phlegmatic constitution, to fall i l l due to slight c o l d , sceptic habit, u n w o r l d l y , always l o o k i n g everything from idealistic point o f view, truthfulness, noble-mindedness, cleanliness, beauty, fame, independence, freedom and liberty, endlessness, to invigorate, fertilisation, flabbiness. Ifmalefically influenced—to surround secretly, to render unholy or unclean, worried m i n d due to c l i q u i s h temperament, to poison. Chest and Lungs of K a l a p u r u s . Simha R a s i : H o t (Not so hot as Mesa R a s i ) , determination, diligent, greedy, angry, a d d i c t i o n to sensual pleasure, brave, moving, likes a few companions, h i g h sounding, harsh but grave voice, appearance full o f gravity, t a l l figure, not fertile. Its L o r d is R a v i (Sun), symbol is a l i o n . It consists of M a g h a , Poorbafalgooni and | o f U t t a r f a l g o o n i . The sign is full c f glamour and l i g h t . Its s h i n i n g glamour as i f lights up everyt h i n g around it. It is a fixed sign. So, it is not frivolous but f u l l of life. It is a creative s i g n . T h i s is the o n l y sign that has the gravity o f a t a l l b a n i a n tree. It is a fiery sign but has no b u r n i n g q u a l i t y o f Mesa rasi. It has the character o f a L o r d , a k i n g .

PECULIABITIES OP RASIS EXPLAINED

35

a n d it is majestic i n style and gait. T h o u g h f u l l of ego its personality attracts others. W o m a n of S i m h a rasi (if C h a n d r a is •situated i n this sign) is not lilced by astrologers as she is f u l l o f pride and likes to lord over others. T o w i n over everything, always strives hard to w i n over a l l kinds of obstacles, to want supremacy, patience, powerful, to show respect, d i g n i t y , bravery, k i n d , prosperous, it is accorded highest honour, to establish its own reputation, patronage, to give shelter to others, to protect those w h o m it gives shelter. Heart and stomach of K a l a p u r u s . Kanya Rasi : C a l m , pleasant talker, t a l l figure, intelligent, barren (unfertile), cold, green colour. L o r d is Budha (Mercury), •symbol—a v i r g i n g i r l standing on a floating boat w i t h a bunch of ears of corn i n one hand. Nakshatra—Uttarfalgooni, Hasta and \ C h i t r a . T h e rasi is a mixture o f ' S a t w a ' and 'tamo' gunas. It is sometimes joyous and at other times grave. A v i r g i n , chaste g i r l , fully grown up -young just a b l o o m i n g y o u t h , a woman of bright c o m p l e x i o n , innocent girl. Beauty, decent, soft, to grow j o y f u l and obedient, t o be pleased, to hanker after, to be admired by any other person, benevolence, beamining w i t h knowledge, to give vent to one's feeling decently, to be enlivened by learning, to dispel darkness, painting, artist, s k i l f u l , imagination, to accomplish any work .properly, doubt, want of faith, want of deep t h i n k i n g , uncertainty, to float l i k e a floating boat, to analyse and judge a t h i n g accurately, advise, culture of knowledge, any pleasurable sensation, amorous. Intestine and waist region of K a l a p u r u s h . Tula R a s i : W a r m , f u l l o f sound, even but pleasant talker, c a l m , t a l l figure. L o r d is Sukra (Venus), symbol is a man with a scale i n his hand weighing something. Nakshatra—\ C h i t r a , Swati and | Visakha. It has the speed of wind (vayu), many-sided, characteristic of spreading hither and thither, to compare, to examine or scrutinise, to counterbalance, to possess i n the same degree, tribunal, assessment o f real worth, business, buying and selling, store house, scale, always restless, unsteady i n a place, to roam, to establish a self-idealism, social, an active worker, to l i k e to lord over others, tools or implements to analyse a thing, to accomplish a v/ork, to remain

36

HINDU SCIENCE OF THE FUTURE

engaged i n various types of work, changing, assortment, systematise. K i d n e y and buttok of K a l a p u r u s h . V s c i k a Rasi : W h i t e colour, phlegmatism, fertile, stammerer or dumb, inaudible tongue, tall figure Tamo guna. L o r d is M a n g a l (Mars), symbol is Scorpion-like creature. Nakshatra—J V i s a k h a , A n u r a d h a and Jestha. Conservatism, Inertia. It is a watery sign, therefore, there is some sort of restlessness i n it. If met w i t h any obstruction from outside agent it reacts sharply. It is an introspect sign. Its ugly appearance is not manifested i f its feeling is not wounded. It gets angry and restless like a scorpion. It has the acute tendency to hurt the opponent. I i is full of ego, and crookedness. Under an adverse c o n d i t i o n it becomes cruel and hurts its opponent fiercely. When it becomes very enraged and annoyed with its opponent but is unable to take vengeance it gets very much agitated and the vehemence is consumed w i t h i n itself and the sentiment dies down. It is the negative sign of M a n g a l . Hence malefic character of this planet is very m u c h evident i n this sign. T h e autocratic temperament, oversensitiveness and arrogance of M a n g a l is manifested i n the V s c i k a Rasi. T o pierce, to cut into pieces, to sting, to poison, to spoil, to destroy, to wipe out, to smitten with bitter words, to bring disaster to somebody, loss due to some inimical work of others. The Rasi is prominently unpopular for its cruel characteristic, but it does not care other's criticism and faces everything stubbornly and challenges its critics. A n y t h i n g that causes obstruction, to fight. A n extremist and critic, an upsetter of existing ideas and ways of living, and where it cannot do this, a sarcastic and c y n i c a l critic. Its beneficial characteristics are to love or be affectionate, to arrange things, to adorn, to be alert, to guard, to act as a police. Generative and excretory organs of K a l a p u r u s h . Dhanu Rasi : Deter.tiined, diligent, restless, pompous, want of foresight, greedy, noisy, harsh talker, calm, composed, pleasant talker, medium height, imprudent, lack of foresight. L o r d is Vrhaspati (Jupiter). Symbol is horse (front portion of the body) with a rider on its back and armed w i t h bow and arrow (Its front part is quadruped).

PECULIARITIES OF IIASI3 EXPLAINED

37

Nakshatra—Moola, Poorbasarha, and ^ Uttarasarah, The negative sign of Vrhaspati. It is more materialistic than spiritualistic. It indicates energy and represents kinetic force. From the symbol the character is evident. Universality, invincible spirit. " T h e archer points out his shaft at higher and better things. The sign of a seer and prophet, idealist, aspirant to a life of devotion. The app3arance of tiie sign is warlike w h i c h it really is. Persons born under its iniluence are fiery and w a r l i k e i n nature. Endowed with great strength, ths Sagittarious are highly intelligent, respected for their good qualities." Vide Astri-Magazine. Feb, '51. It is not lover of imagination, because it has to proceed through many obstacles, mountainous regions and defeat its enemies. So it is a practical idealist sign. It is a sign of a n i m a l and man. So, the a n i m a l is controlled by highest knowledge and wisdom of a man. It is a searcher of knowledge and truth. N a k s h a t r a M o o l a speaks of a n i m a l power, and Poorba and Uttarasarha represent energy, calmness, perseverance a n d truth, speed, to proceed w i t h highest speed, to shoot arrows, bow and arrow, to pierce through the mark, to shatter a l l sorts o f obstructions, to search for light, to be armed with weapons, endov.'cd with merits. Encouragement, bravery that gives impetus to others, to know the source of a l l Sciences, arts and truth or to practise devotional austerities to k n o w a l l . Hips, buttock, thigh of K a l a p u r u s h . M a k a r Rasi : Perseverent, diligent, industrious, restless, foppish, lover of a few companions, addicted to sensual pleasures, brave, very noisy, h i g h sound, harsh voice, medium figure. L o r d is Sani (Saturn). Symbol—the front portion is a goat, and the hinder part is that of a crocodile, Nakshatra—I Uttarasarha, Sravana and | Dhanistha. It is a cardinal sign no doubt but it is not a high-speed sign. This can be easily imagined from the appearance of its symbol. It can h a r d l y move on a p l a i n . The movement is slow but sure. It has earnestness to reach its goal i n spite of obstacles that may befall on its way. It represents matter and material thing but it is industrious and a sure climber. It proceeds breaking through obstructions or move i n a zig-zag way to avoid them. T h e structure of the body shows that it cannot be indiscip.ined. Materialistic, d i s c i p l i n a r i a n , and an expert industrialist.

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uriver sality, a social figure, to settle into definite form of m i n d , to» create, letting loose, builder o f a career, the sign of a businessman who is sometimes exacting to the point o f dishonesty, a politicianKnees of K a l a p u r u s h . Kumbha Rasi : W a r m , rheumatic and bilious constitution,, c a l m and gentle, noisy, normal talker, short figure. L o r d is Sani ( Saturn ). Symbol is a man with a waterfuL pitcher on his shoulder. Nakshatra—\ Dhanistha, Satabhisa and | Poorbavadrapada. Symbol indicates that it is sobre, has an end i n view and always alert and careful. It has confidence i n itself, and is earnest i n its undertakings. The pitcher is a significant sign no doubt. Because i f it looses its confidence i n itself, be a bit careless or be less earnest it is not possible to move with a pot f u l l o f water. F o r i f his attention is i n any way diverted the water of the pitcher w i l l fall down. Moreover, its path and goal is fixed. It has a great attraction for them. T h e discipline, fixity of purpose and slow but sure progress of Sani is found i n the nature of this R a s i . Earnestness, carefulness, to fill up, to cover, two different kinds, to fill up with water or air, to move on a fixed goal, conservation, selfishness, prominence i n the upper part of the forehead, self-indulgence, heart trouble, abundance. Shanks of legs of K a l a p u r u s h . Mina Rasi: D a y and night, c a l m , soft, silent, dumb o r stammerer, restless m i n d , intelligent, faithful, impatient, slow and steady, short figure. It represents Satwa guna. Nakshatra—i Poorbavadrapada, Uttarvadrapada and Rebati. It is the last rasi of the Zodiac. L o r d is V r h a s p a t i . Symbol is two fishes i n the deep sea—kissing each other's t a i l . A sea has two appearances. E x t e r n a l l y it is violent and restless, but its bottom is c a l m and cool. Its external appearance speaks of restlessness, sentimentalism, r o a r i n g sound etc.,' but the bottom is c a l m but dangerous. There lies a l l kinds of Jewels. T h e two fishes, as i f bathe deep i n water and are influenced by each other's sentiment. So, this rasi is manifested within itself, the exuberance i n the outer region is not its own real feeling. T o be joyful, to be actuated by sentiments, to be happy, to be comfortable, to be agitated, to be haughty, to prosper step by step

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or by hopping, to flow intermittently, to sink deep into water, to think of one's emancipation, to be influenced, itching, eczema, bunches of curling hair. T h e wife of the person having this Rasi dies an early death or becomes paralysed, and the native gets married again, "a restless and creative mind w i t h romantic and imaginative outlook necessary for successful writer of fiction, liable to be obsessed w i t h curious fancies. Pisces ( M i n a R a s i ) is the sign of artist and author." Diseases relating to urine, diseases of the intestine or stomach. T w o feet, ankles of K a l a p u r u s h .

PECULIARITIES OF NAKSHATRAS ( Nakshatras' K a r a k a t a ) I am not aware of the existence of any original systematic exposition o f sidereal influences and effects of Nakshatras. I do not know of any secondary compilation either. Besides Astrology, the Vedas, the Puranas, the M a h a b h a r a t a etc. provide occasional hints, glimpses and insights w h i c h have to be colated, i n order to appreciate the importance of the stars ( Nakshatras ) —a tentative examination follows. It has been said already that each R a s i extends over 2 | stars (Nakshatras) i n the z o d i a c a l space ; w h i c h is the same as saying that 2 i Stars make up each R a s i . It would follow from this that the influence of the stars should help us to determine the nature and the influence of R a s i itself. It is necessary however to enter upon 'Caveat'. The sidereal effect is by no means the whole of the Rasi-effect, though is certainly a large ingredient of it. The Stars certainly influence the R a s i . The Mesa R a s i consists of A s w i n i , B h a r a v i and K r i t h i k a . The first two is 13°-20' each a n d the t h i r d one is 3*-20', the remaining 10° degree is i n V r s a R a s i . Aswini Nakshatra: ' D e v a t a ' for A s w i n i N a k s h a t r a is Aswi or the D u a l i t y k n o w n as A s w i n i K u m a r T w i n s , the physician of the G o d s . Symbol—the head of a horse. So, by the influence of this star the native is expected to be equestrian (horse-ride) or a soldier, also a physician w i t h marvellous power to heal. The after-speak o f physician's excellence or process. It is possible, in the horoscopes of these physicians it w i l l be seen that the.

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planet for successful m e d i c a l practice is positioned i n A s w i n i N a k s h a t r a . F r o m Aswi is supposed to be derived carraiges for animals for transport, everything related to transport and transport department. The Puranas relate that the two A s w i n i Kumaras were born of mother Sanga and father Ravi. The mother held the solar semen i n her nostrils, for otherwise she could not hold it, it is so strong. They are the twins of Sanga and therefore this N a k s h a t r a is supposed to produce twins. M a n g a l i n this Nakshatra—specially i f the Lagna is i n K u m b h a and M a n g a l i n bhatristhan indicates twin brother and sister for the native. O r i f R a v i , V r h a s p a t i or P i t r i K a r a k a or l o r d of the bhava signifying father or son i n a similar way is i n this Nakshatra then the father or any of the uncles or any of the children may be one of the t w i n . Bharani Nakshatra : Devata Yama ; b i r t h star of R a h u . It extends from 13°-20' to 26°-40'. Symbol : Orifice of the womb (oss-mouth), l o r d M a n g a l . It is possible to have an idea of the nature of Bharavi N a k s h a t r a from the nature of R a h u , M a n g a l and Y a m a . T o take R a h u first, 1. Rahu gives extravagant enjoyment of material pleasure and is later on the cause of sorrow, 2. Mangal gives courage, strength, exaltation and hope, 3. Yama p u r i t y , cleanliness, justice and integrity. T h e sense of restraint is also Y a m a ' s g i f t ; he is the lord of D h a r m a , a stern d i s c i p l i n a r i a n , a ruthless expositor of truth, and a refuge for kings and l a w - a b i d i n g subjects. We should not always confine his interpretation to his being only the l o r d of death ; he is the great 'judicature', the ultimate dispenser of reward and punishment. The story of ' Y a m a - N a c h i k e t a ' is a p a r t i c u l a r l y exposition of the hospitality of Y a m a , his sense of dharma and knowledge of it, his superb honesty and great integrity and other divine virtues. The Nakshatra of w h i c h he is the devata (God) is also i n consequence the giver of enjoyment and pleasures, courage and upward thrust o f the spirit and on the other hand the giver of whatever is good, pure, truthful and honest. T h e etymological meaning of B h a r a n i is " w h a t deserves to be cultivated and preserved" that is dependence, servitors, retainers or anything by w h i c h l i v i n g is earned, for example salary.

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Krithika Nakshatra : T h i s is the birth star of Chandra. M a n y constellations gather at the tail end of K r i t h i k a group. It extends from Mesa 26°-40'. T h e residuary 10' degree f a l l i n Vrsa. The devata is A g n i , L o r d ( A d h i p a t i ) is M a n g a l and S u k r a . A g n i is the great purifier, the great consumer and the giver of light, heat and brightness. A g n i causes the fire of life and the drive. It is also the spark of life. W i t h o u t fire creation would not exist. A g n i is at the base of creation and of the continuation of existence. It consumes everything. The fire of digestion i n the human system and the external fire for c o o k i n g are only diff'erent manifestation of the same p r i n c i p l e w h i c h is A g n i . A g n i is the symbol of brightness and brilliance, a l l weapons with fire-power. A n d other things o f the same category come w i t h i n the range of K r i t h i k a group. T h e fire is considered as purifier ; for it burns away a l l that is sordid, dark and d u l l , also a l l that is low and sinful and inauspicious i n the world. The dross thus blazed away, only eft'ulgence and light remain. F i r e gives the earth its activity and d y n a m i c and revives it after the spells of cold that p e r i o d i c a l l y inflict comatose condition of the earth. It is easy enough to deduce from fire the causal effect of the K r i t h i k a group. M a n g a l is the l o r d of that part of K r i t h i k a w h i c h is in Mesa R a s i and M a n g a l is l i k e a mass o f lightning i n s h i n i n g splendour. So, the K r i t h i k a i n Mesa is devastatingly b r i l l i a n t , the effulgence being closely associated w i t h also an incendiary character. The K r i t h i k a of V r s a R a s i is b r i l l i a n t but u n l i k e the K r i t h i k a o f Mesa, not incendiary. The lord of Vrsa R a s i is S u k r a and S u k r a stands for worship of beauty and for poetry and i m a g i n a tion. H e is rediantly white like snow, the ' K u n d a ' flower and the ' U t p a l ' . He is also the encyclopedic expounder of a l l branches of learning. It follows that the K r i t h i k a of V r s a R a s i is b r i l l i a n t but the b r i l l i a n c e does not burn, it is soft and sweet, a n d benign. The K r i t h i k a of Mesa R a s i is doubtless brilliant, it -has plenty of heat w h i c h burns. T h e K r i t h i k a of V r s a has on the contrary a softensd radiance, a wave of brightness that does not hurt. In Western Astrology K r i t h i k a has been described as a n incendiary star. Rohini N a k s h a t r a : The word is derived from " R o h a n " which means 'to rise' or 'to bring into existence'. It extends i n

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the Vrsa R a s i from 10° degree to 23°-20'. The l o r d of it is S u k r a , the symbol a Cart drawn by Cows. The ' D e v a t a ' is Brahma, the prime creator of a l l things l i v i n g , from the meanest insect to M a n , the beauty of the weird, the paragon of animals. R o h i n i group therefore encompasses everything that comes within the range o f creation—beasts, birds, animals etc. It would also connote the process of growing, begetting, birth, production etc. i n brief production, b i r t h and creation. R i s i n g means process of ascending, that is to say the creative evolution, the cultivation and the improvement. M y t h o l o g y describes ' R o h i n i ' the wife of C h a n d r a . O f a l l the 27 Stars—all wives o f C h a n d r a — R o h i n i is said to have been fond of fine dress, cosmetics and decore and was the most beloved of C h a n d r a . The R o h i n i (group) is, i n the line w i t h this, considered to be the cause of a taste for fine dress, perfume, and other articles o f toilet. Creation continues to exist m a i n l y on the basis of food ; and R o h i n i is supposed to be the cause of food. T h e direct and immediate cause o f food is A g n i and Brahma the remote cause. F r o m this point of view the G o d who gives food, that is A g n i , is the s p i r i t u a l principle of R o h i n i (group) N a k s h a t r a and because, Brahma the remote cause o f food is also the devata o f R o h i n i ; the range of influences of this group runs over the whole gamut of the visible and invisible a n i m a l w o r l d . Mrigasira Nakshatra: M r i g a s i r a Nakshatra extends from after 23°-20' i n Vrsa R a s i upto 6°-40' i n M i t h u n e . Presiding deity C h a n d r a . S y m b o l — A n t i l o p e or Deer. T h e word ' M r i g a ' represents forests, gardens, a search, a seeking to find, to roam about i n the forests and a hunter, to seek, to blaze the t r a i l , a guide and preceptor. A n erotic affair, beauty of the countenance w i t h particular emphasis on the fadiant lustre of the face, because o f the M o o n . T o seek as the p r i m a r y characteristic of the star, to discover hidden treasures after the c h u r n i n g of the Sea, the •Samudra M a n t h a n ' of the H i n d u M y t h o l o g y , the mother, motherly conduct that is to say maternal instincts, self-sacrifice without hope of requital etc. C h a n d r a is the lord of the mind, so a l l mental attitude, good or bad, sympathies and antipathies, patience and impatience, the fidgetiness and placidity, i m a gination, the gift o f poetry, purity, sweetness and light, physical and mental aspects, a l l these come w i t h i n this star and when

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things of sweetness and light of physic as also of the m i n d , both derivatives from the moon, the horoscope o f R a b i n d r a N a t h comes to mind. H i s Janma lagna was M i n a w i t h Chandra there and Vrhaspati was i n K a r k a t a R a s i . Because of this yoga Rabindra N a t h had something l i k e physical translucence w h i c h was object of admiration a l l the world over, wherever people met. Also, at the same time his poetry enthralled the whole world. The Moon is a sub-planet round the earth and that is why the influence of the M o o n on a l l that happens i n the earth is so paramount. A n d again that is why the influence of the M o o n on both the body and mind is simultaneously so very great. Sukra and Chandra both are female grahas ( Planets ) w i t h difference that while the M o o n is the L o r d o f motherhood, maternal instincts and a l l that, S u k r a is the lord of feminine beauty, the structure of feminine form, the physical excellence of women and all that. In the former there is elegance and d i g n i t y of the feminine while in the latter, the physical beauty and the lure of feminine form w h i c h leads a male captive dominates. T h e moon is the lord of marine products and of medicines ; that it was from the sea that the moon rose. A n d it is to the moon that the influences and causalities have to be traced. Adra Nakshatra : In M i t h u n e from after 6'-4Q' to 20'. T h e presiding deity the R u d r a , the wielder of the trident. S y m b o l — a tear-drop. The lord of A d r a is Budha, when the Sun enters A d r a the earth is said to be starting its menstrual course, that is " A m b o b a c h i " . A d r a means wet or surcharged w i t h water, that is fat. Because the earth is running her menstrual course there are tear drops falling one after another. F r o m R u d r a comes a l l suffering, persecutions and oppressions, anger, ferocity of countenance or hideousness of noise. R u d r a is another name o f S i v a , the 'Five Faced' (Panchanana). In knowledge, asceticism, renunciation, as also i n enjoyment, he is the supreme consummation of a l l desires. H e is a blue-throated one, the wielder of the most tremendous powers, what could not be attempted far less achieved by other Gods, when the churned Ocean at the time of 'Samudra M a n t h a n ' exhaled poison Siva achieved quite simply by h o l d i n g the exhalation i n his throat. O n one side he is the symbol of the most perfect placidity and serenity, on the other hand he is the symbol of a l l that is terrible. H e holds the great serpent on

HINDU SCIENCE OF THB FUTURE

his head and on his forehead crescent M o o n w i t h his sweet-soft light. H e is at the same time the most peaceful and also the most terrible. A n d i n a l l these are to be traced the intrinsic characteristics of A d r a . Superficially, on the surface of it, A d r a stands for suffering, hardness, cruelty, murder, prison, theft, adultery etc. The root characteristic is oppression—in order to purify. A l l male kidney trouble and connected urethral disease comes within the jurisdiction of A.dra ; so also uterine diseases of the female. T h e s k u l l of K a l a p u r u s h and hair on it. Punarvasu Nakshatra : Spread from 20° degree M i t h u n e upto 3°-20' K a r k a t a . Presiding deity ' A d i t i ' , the L o r d is Budha and C h a n d r a . S y m b o l — Q u i v e r ( receptacle for arrows ). The word Punarvasu is derived from Puna + Vasu, w h i c h means return, renewal, restoration or repetition. The 12 Adityas were born of Kasyapa i n the womb of A d i t i . The 12 Vasus are Indra, V i s h n u , V a g a , Twasta, Barun, A r y a m a , Pusa, M i t r a , A g n i , Parjyanya, V i v a s w a n and D i n a k a r . The mother A d i t i of whom the Gods are born is the repository of everything good—truth, generosity, magnanimity, purity, aristocracy, beauty and renownt It follows that this start is the cause for these virtues. To start afresh after having once broken off, to start a new life, to come back from a distant l a n d — a l l these are signified by Punarvasu. It stands for freedom from restriction and l i m i t a t i o n , and boundless space. T h e Gods, the c h i l d r e n of A d i t i , are basically and essentially are different from children of D i t i , who are demons. T h e demons never had a taste of divine nectar and therefore miss the knowledge of fundamentals, fundamentals of creation and mystery. They were engrossed w i t h or deeply emerged in enjoyment of the externals, the materialistic aspect o f the universe. G o l d and sex were the two immediate pursuits, w h i c h made them extroverts. The Gods however, could rip into the deeper texture of things, they had tasted the divine nectar and become partners i n supreme divine bliss and Punarvasu represents a l l these. Pusya N a k s h a t r a : Spread from 3°-20' to 16'-40' K a r k a t a . L o r d C h a n d r a . Symbol—Teat of the Cow, the word etymologically means "to nourish" and that again means to preserve, to protect, replenish, m u l t i p l y and strengthen. E v e r y t h i n g of the

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very best comes w i t h i n the scope of this Star. Enjoyment of wealth and prosperity follows from it. V r h a s p a t i is described as the great teacher of a l l creation f r o m amoebae to the G o d s and is the source of a l l knowledge and wisdom. T h e mystery of creation is no mystery to h i m . H e is the eloquent preceptor, the wise minister, pontifex, head of a l l religious ceremonies. H e takes pleasure i n a l l worshipful r i t u a l . A n d . that is why the Pusya is composed of these virtues. It has been described as blossoming and flourishing. It is the mouth of Orien. Aslesha Nakshatra : Spread from 16°-40' to 30' degree K a r k a t a . C h a n d r a is the lord. It is the b i r t h star of K e t u . S y m b j l — c o i l e d up snake. It is the nature of a snake to hide himself, to encircle and entwine, to creep on the chest, to embrace, and to enjoy or unite surreptitiously. A l l this is an attribute of Aslesha also. The cunningness of the serpent, its devious nature, the b u r n i n g sensation of poison and pain along w i t h a l l consequences that poison connotes are to be read i n the constitution of Aslesha. The virtues and vices of the serpent are a l l i n it. T h e M o o n in Aslesha sicklied over w i t h various faults i n great intensity. Whoever w o u l d have his or her K a r m a p a t h i ( L o r d of the 10th house ) or bhagyapathi {Lord of the 9th house) i n this star w o u l d run the risk of having a l l his or her p r i n c i p a l acts i n life handicapped, jeopardised or spoiled by many kinds of danger and obstruction. If the lagna is i n this star, the native would possibly be of w i l l y disposition. Such people w o u l d l i k e to work i n secret and their words would carry the sting of poison. Magha Nakshatra : Spread from 0° degree to 13°-20' Simha. R a v i is the lord, the deity ' P i t r i g a n ' . Symbol—The royal Court w i t h a royal throne. Attributes—The virtues and vices o f the father's family, wealth, glory, beauty, strength and prowefs, lustre and effulgence, superior qualities, sharpness c f intellect, nobility, prestige, replenishment, and increase, wisdom, b r i l l i ance, capacity and willingness to donate, ancestors on the paternal side—all these are effected by M a g h a . In no star the position of R a v i is so magnificent and dignified. R a v i in " A s w i n i " is b r i l l i a n t no doubt but the brilliancy of incendiary character. It burns everything about it. T.he Sun is then a terrible b a l l of fire. But i n M a g h a R a v i is like an empercr.

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confident and self-assured. If happy and pleased he is i n a mood to make any benediction or gift. W h e n R a v i is i n M a g h a Sani gets alarmed and that is natural. For Sani is by character, of a mean disposition, the nature of a slave, no wonder that mean and lowly Sani cannot brook the beauty and the dignity of the position of R a v i i n M a g h a , That is why Sani is ' N i c h a ' and anti-meridional in A s w i n i and meanness and willyness of Sani so much increases. If Sani is the lord of 9th & 10th houses and is placed i n the 4th house and associated with M a g h a he acts adversely the effects of the 4th & 10th houses. M a g h a is the causes of brightness and light. Therefore o l d and gloomy planets cannot stand it, M a g h a stands for noble impulses and incentives, the gift of M a g h a must always be a noble one. M a g h a has been described as glorious one. A n t h r o p o m o r p h i c a l l y it is the nose of K a l p u r u s h . Poorva Falguni Nakshatra : Spread from 13°-20' to 26''-40' Simha. L o r d R a v i , deity " S h i v a l i n g a " , Symbol—Swinging hammock. It is also called the Bhagadaivata Star. A l l the six majesties, pleasures and prosperities, love, enjoyment and sensual delights are caused by this N a k s h a t r a . The origin of creation is the " S h i v a l i n g a " . It i s t h e s y m b o l o f t h e c a l l f o r c r e a t i o n . i t announces creation and development. T h e closure of it means destruction. The i n d i v i d u a l who i n personal life succeeds i n mastering the six impulses, that is the impulse of creativity w h i c h masters also death. Therefore, on the one hand this star symbolises the j o y of creation and enjoyment, and on the other han'd signifies desirelessness and asceticism. O n the one hand it is the gateway to creation, basic seed of it, on the other hand it aims at renunciation, dissolution, and a merger i n 'Brahma'. Fame and renown are the s p j c i a l feature of this star. Poorva F a l g u n i and U t t a r F a l g u n i are s y m b o l of good fortune and luck. It is the birth star of V r h a s p a t i . A n t h r o p o m o r p h i c a l l y it is the upper l i p of K a l a p u r u s h . Uttar Falguni Nakshatra : Spread from 26°-40' Simha to 10° degree K a n y a . T h e lords are R a v i and Budha, symbol is a bed. Poorva F a l g u n i and U t t a r F a l g u n i are pair together. Its attributes are much the same as those of Poorva Falguni. The only difference is that generosity, kindness, patronage and an eagerness to help

PECULIARITIES OP NAKSHATRAS

and succour the distress, to help friends and intimates and those who seek help are more pronounced i n this star. Hasta Nakshatra : Spread from 10° to 23°-20' K a n y a . D e i t y Sun, Lord B u d h a , symbol—closed hand. The 12 names of the Sun are : (I) Arun, (2) Aditya, (3) Tapan. (4) Divakar, (5) Bhaskar, (6) Bhanu, (7) Martanda, (8) Mihir, (9) Ravi, (10) Bivakar,{n) Sahasramsu and (12) Sura. A l l the attributes of these names etymologically connotes are caused by this star. F r o m the Sun we derive creativity and creation, and from creation we derive light, lustre, a n d strength. The Sun is the prime cause of dominion, kingship, power of immunity and the light that dispels darkness. B u d h a is the cause of knowledge. If placed i n this Star he sheds light a l l around. R a v i with this Nakshatra enhances the instinct of dominion and the capacity to rule over others. It brushes up human intelligence, making it more luminous and makes a man vibrant with life and light. The symbol is a closed hand or fist. It w o u l d follow that i t signifies determination and clenched resolution. T o keep everybody within one's grip, the possessive instinct follows from the nature of this star. The magician and the pick-pocket are also born under this star—variation from nobler attributes. A n t h r o p o m o r p h i c a l l y it is the hand o f K a l a p u r u s h . Chitra Nakshatra : Spread from 23°-20' K a n y a to 6''-40' T u l a Rasi. The lords are B u d h a and S u k r a , deity V i s w a k a r m a , the symbol is the gem on the serpent's crest. C h i t r a is very beautiful to look at, V i s w a k a r m a , the great artist and artificer to the Gods, the lord of practical arts and applied asthetics. T h e knowledge and capacity to paint, the gift of narration and well-ordered conversation. F r o m C h i t r a is derived the painter, specialist i n paints, the artist, the musician, the s k i l f u l surgeon, the imaginative writer, the specialist i n aromatic herbs a n d dreamer of intricate paterns. The art o f construction, the art of engraving, embroidery, frame-making and everything that constitutes an artistic complex from fine embroidery to the Tajmahal and on the other hand industrial engineering and s k i l l and the organisation of machinery and plants—everything is caused or influenced by C h i t r a . It is A n t h r o p o m o r p h i c a l l y the forehead of K a l a p u r u s h .

48

HINDU SCIENCE OF THE FUTUBE

Swati Naksliatra : Spread from 6°-40' to 20" T u l a . L o r d is S u k r a , the deity is the W i n d and because of this latter factor this causes the attributes of the W i n d . Restlessness of disposition or physical restlessness, inability to stay still at any place comes from it ; also fidgetiness and noise. It is self-assured and asserting. T h e winds :(Marut) are the Lords of North-West. The ^ 9 of them under t h e ' P a b a n ' , of a l l Gods he i s t h e strongest and most obstinate. F r o m these are derived the knowledge, the physical internal adjustments of the 5 W i n d s , — P r a n , Apan, Vyan, U d a n and Saman. A l s o from this comes the storms and the w h i r l - w i n d , the concrete disturbance of the atmosphere. A person born under this star is good at buying and selling, his wealth and property come and go quite easily. He is an independent sort of man, always striving for more independence. Asceticism is yet another attribute of this star. Diseases of the wind are to be treated i n reference to this. The W i n d is the great scavenger, it sweats the dross and purifies. The winowing of rice bears comparison to this. Visakha Nakshatra : Spread from 20° degree T u l a upto 3°-20 Vrscika Rasi. The lords are Sukra and M a n g a l , Deity is Satragni, Symbol—a leaf-decked t r i u m p h a l gate. A n o t h e r name of this Star is R a d h a , a compliment to A n u r a d h a , the birth star of the Sun. F r o m this is derived the fulfilment of action, variety of enterprise, achievement irrespective of the means employed and fearless and unscrupulous pursuit o f self-interest. The only objective being to reach the end justifying it by any means fair or foul. R e a l friendship h a r d l y happens. A man born under this star works at various things but h a r d l y concentrates on any one of them. T o spread about and to dissipate is another attribute of this star. The native of this star aims at success and is pleased w i t h it when it happens, nothing else matters. A m o n g other attributes may be mentioned obedience to religious; injunctions, quickness on the uptake, and also loss and disaster from enemies, sometimes even death or lunacy. Anuradha Nakshatra : Spread from 3°-20' to 16°-40' Vrscika R a s i . L o r d is M a n g a l , Symbol—the same as that of Visakha V i s a k h a and A n u r a d h a are complimentary to each other. F r o m A n u r a d h a is derived friendship, love, affection and other tender feature of a person's character. F r o m V i s a k h a is considered the

PBODLIABITIES OP NAKSaATBAS

19

ultimate objective while from A n u r a d h a is indicated the 'action'. The difference between V i s a k h a and A n u r a d h a is that while the Visakha-native forgets after success about benefits derived as also the persons who helped, the A n u r a d h a - n a t i v e retains soft feeling about them, he keeps his friendship intact and does not forget the benefits. T h e Anuradha-native's m i n d is always alive and receptive to a l l feelings and gestures of friendship and love. H e is like the sentinel always a mounting guard over emotions, but lacking the hardness or toughness of the official sentinel. Jestha N a k s h a t r a : Spread from 16°-40' upto 30° degree V r s c i k a R a s i , L o r d is M a n g a l , the deity is Indra, equivalent to R a v i , the k i n g of the firmament. Indra is the great l o r d , the mighty w a r r i o r and a hero among heroes by tradition and i n the plenitude o f power he reigns supreme. H e is the first among courtesans. W h e n this star is unfavourable it causes sorrow and poverty. Anthropomorphically M i d d l e Finger and Neck of K a l a p u r u s h . M o o l a Nakshatra : Spread from 0° degree to 1 j°-20' D h a n u R a s i , L o r d is Jupiter (Vrhaspati). S y m b o l — a bunch of roots tied together, deity ' N i r i t h i ' or ' A l a k s h m i ' . It also means the 'opposite' or 'reverse'. M o o l a is not one of the good stars w h i c h is evident from this that the deity is A l a k s h m i i.e. G o d of i l l l u c k . M o o l a signifies roots, that is to say, everything o f basic nature, its motion is finite and limited. It does not go beyond its narrow orbit. O l d servant, pedlar of seeds, physician administering herbal seed remedies—every such t h i n g is determined from this star. T h e M o o l a native looks into scientific, literary, philosophic and other basic subjects. Mortgage and Mortgaged property are governed by this star and its h o r i z o n is not r u r a l but urban. Poorbasarha Nakshatra : Spread from Vi-IQ' upto 26"'-40' D h a n u R a s i . L o r d is V r h a s p a t i , the deity is ' B a r u n ' (Lord o f the Waters), s y m b o l a 'hand fan'. Its attributes are extensiveness like that o f the waters, concealment, protection o f the dependant, firmness in danger, kindness, forgiving nature, power o f endurance, w i l l to victory, b i t i n g time for opportunities for victory, declaration of war, the courage never to submit or y i e l d , travel by water, cold things, marine life, fish or a n y t h i n g concerning fish trade, bridge-making, fisherman's occupation, the watery part o f the h u m a n system, the watery diseases like 4

H U i p y SqiBNCE OF THE PUIURB

m

^rjig^js^ts; 4|sea5e» kidpiey trouble, tilings titat float o n igijiiludji^^vb^Ats.^aips a n d otaer vessels, mist

waters

berges, a i l these

tfcJiigSjCfipf.Wiithia the purview of tnis star.

.

j^jntA^fa^Ming to somejtbe deity o f 'Poofbasarlia' is ' D a k s h a ' the s a i (f«f P r w a p ^ t i .

f i e was the father o f ' S a t i ' , h© was the

most

pQWegfill. among G o d s bat h a v i n g incurred the displeasure of '^iva' o)m-

he ; was beheaded and had a goat's head i n place of his, iRrPfitt *hts It is possible to ascribe attributes l i k e truth,

desire andjOthei qualities of P u r u , K.uru, Pururaba a n d others to lbi^.,^?jir.,;,

-

o) Mt*ar,aswba IN^kshatra: defgreg o f M a k a r a ,

,

Spread from 26°-40' D h a p u to 10'

L o r d is V r n a s p a t i a n d Sani.

fe^ii;yi,t^^^

ailico

to

1b«r;,j>pifl;l> 9 f difierence are as follows. itS)«