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Hindu astrology (also known as Indian astrology, more recently Vedic astrology, also Jyotish or Jyotisha, from Sanskrit jyotiṣa, from jyótis- "light, heavenly body") is the traditional Hindu system of astronomy and astrology. It has three branches:^[1]

• Siddhanta: Indian astronomy.
• Samhita: Mundane astrology, predicting important events related to countries such as war, earthquakes, political events, financial positions, electional astrology, house and construction related matters (Vāstu Shāstra), animals, portents, omens, and so on.
• Hora: Predictive astrology in detail.

The foundation of Hindu astrology is the notion of bandhu of the Vedas, (scriptures), which is the connection between the microcosm and the macrocosm. Practice relies primarily on the sidereal zodiac, which is different from the tropical zodiac used in Western (Hellenistic) astrology in that an ayanamsa adjustment is made for the gradual precession of the vernal equinox. Hindu astrology includes several nuanced sub-systems of interpretation and prediction with elements not found in Hellenistic astrology, such as its system of lunar mansions (nakshatras).

Astrology remains an important facet in the lives of many Hindus. In Hindu culture, newborns are traditionally named based on their jyotish charts, and astrological concepts are pervasive in the organization of the calendar and holidays as well as in many areas of life, such as in making decisions made about marriage, opening a new business, and moving into a new home.A sect of ethnic people having various caste names across the country are known for the traditional practicing of astrology as their chief vocation. They are known as Ganak Brahmin, Acharya, Graha Vipra or Jyotish in eastern region, Joshi in central and western region and as Kaniyar or Ganaka in southern region. Astrology retains a position among the sciences in modern India.^[2] Following a judgement of the Andhra Pradesh High Court in 2001, some Indian universities offer advanced degrees in astrology.^[3]

The term Hindu astrology had been in use as the English equivalent of Jyotisha since the early 19th century. Vedic astrology is a relatively recent term, entering common usage in the 1980s with self-help publications on Ayurveda or Yoga. The qualifier "Vedic" is however a something of a misnomer,^[4][5][6] as there is no mention of Jyotisha in the Vedas, and historical documentation suggests horoscopic astrology in the Indian subcontinent was a Hellenic influence post-dating the Vedic period.^[7]

History[link]

jyothisga is one of the Vedanga, the six auxiliary disciplines used to support Vedic rituals.^[8] Early jyotish is concerned with the preparation of a calendar to fix the date of sacrificial rituals.^[9] Nothing is written on planets.^[10] There are mentions of eclipse causing "demons" in the Atharaveda and Chandogya Upanishad, the Chandogya mentioning Rahu.^[11] In fact the term graha, which is now taken to mean planet, originally meant demon.^[12] The Rgveda also mentions an eclipse causing demon, Svarbhānu, however the specific term of "graha" becomes applied to Svarbhānu in the later Mahabharata and Ramayana.^[13]

It is only after the Greek settlement in Bactria (third century BC) that explicit references to planets are attested in Sanskrit texts.^[14] It was only after the transmission of Hellenistic astrology that the order of planets in India was fixed in that of the seven-day week.^[15] Hellenstic astrology and astronomy also transmitted the twelve zodiacal signs beginning with Aries and the twelve astrological places beginning with the ascendant.^[16] The first evidence of the introduction of Greek astrology to India is the Yavanajataka which dates to the early centuries CE.^[17] The Yavanajataka ("Sayings of the Greeks") was translated from Greek to Sanskrit by Yavanesvara during the 2nd century CE, under the patronage of the Western Satrap Saka king Rudradaman I, and is considered the first Indian astrological treatise in the Sanskrit language.^[18] However the only version that survives is the later verse version of Sphujidhvaja which dates to AD 270.^[19] The first Indian astronomical text to define the weekday was the Āryabhaṭīya of Āryabhaṭa (born AD 476).^[20] According to Michio Yano, Indian astronomers must have been occupied with the task of Indianizing and Sanskritizing Greek astronomy during the 300 or so years between the first Yavanajataka and the Āryabhaṭīya.^[21] The astronomical texts of these 300 years are lost.^[22] The later Pañcasiddhāntikā of Varāhamihira summarizes the five known Indian astronomical schools of the sixth century.^[23] It is interesting to note that Indian astronomy preserved some of the older pre-Ptolemaic elements of Greek astronomy.^[24]

The main texts upon which classical Indian astrology is based are early medieval compilations, notably the Bṛhat Parāśara Horāśāstra, and Sārāvalī by Kalyāṇavarman. The Horashastra is a composite work of 71 chapters, of which the first part (chapters 1–51) dates to the 7th to early 8th centuries and the second part (chapters 52–71) to the later 8th century. The Sārāvalī likewise dates to around 800 CE.^[25] English translations of these texts were published by N.N. Krishna Rau and V.B. Choudhari in 1963 and 1961, respectively.

Elements[link]

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Vargas[link]

There are sixteen varga (Sanskrit: varga, 'part, division'), or divisional, charts used in Hindu astrology:^[26]

Chart styles[link]

There are three chart styles used in Jyotiṣa, which are depicted below:

North Indian

South Indian

File:Birth Chart (eastern format).png Eastern Indian

Legend: Ra - Rahu, Sa - Saturn, Ve - Venus, Su -Sun, Ma - Mars, Me - Mercury, As - Lagna, Mo - Moon, Ke - Kethu, Ju - Jupiter. The third style of chart is available here.

Grahas – the planets[link]

Graha (Devanagari: ग्रह, Sanskrit: graha, 'seizing, laying hold of, holding'.)^[27]

Nine grahas, or navagrahas, are used:^[28]

Planets in maximum exaltation, mooltrikona (own sign), and debilitation, are:^[29]

The natural planetary relationships are:^[30]

Rāśi – the zodiac signs[link]

The sidereal zodiac is an imaginary belt of 360 degrees (like the tropical zodiac), divided into 12 equal parts. Each twelfth part (of 30 degrees) is called a sign or rāśi (Sanskrit: rāśi, 'part'). Jyotiṣa and Western zodiacs differ in the method of measurement. While synchronically, the two systems are identical, Jyotiṣa uses primarily the sidereal zodiac (in which stars are considered to be the fixed background against which the motion of the planets is measured), whereas most Western astrology uses the tropical zodiac (the motion of the planets is measured against the position of the Sun on the Spring equinox). This difference becomes noticeable over time. After two millennia, as a result of the precession of the equinoxes, the origin of the ecliptic longitude has shifted by about 22 degrees. As a result the placement of planets in the Jyotiṣa system is consistent with the actual zodiac, while in western astrology the planets fall into the following sign, as compared to their placement in the sidereal zodiac, about two thirds of the time.

The zodiac signs in Hindu astrology correspond to parts of the body:^[31]

Bhāvas – the houses[link]

Bhāva (Sanskrit: bhāva, 'division'.) In Hindu astrology, the natal chart is the bhava chakra (Sanskrit: chakra, 'wheel'.) The bhava chakra is the complete 360° circle of life, divided into houses, and represents our way of enacting the influences in the wheel. Each house has associated karaka (Sanskrit: karaka, 'significator') planets that can alter the interpretation of a particular house.^[32]

Nakshatras[link]

A nakshatra or lunar mansion is one of the 27 divisions of the sky, identified by the prominent star(s) in them, used in Hindu astrology.^[33]

Historical (medieval) Hindu astrology had various systems of enumerating either 27 or 28 nakshatras. Today, popular usage^{[clarification needed]} favours a rigid system of 27 nakshatras covering 13°20’ of the ecliptic each. Each nakshatra is divided into quarters or padas of 3°20’:

Daśā-s – the planetary periods[link]

Dasha (Devanagari: दशा, Sanskrit,daśā, 'planetary period'.) The dasha system shows which planets will be ruling at particular times in Hindu astrology. There are several dasha systems; however, the primary system used by astrologers is the Vimshottari dasha system. The first maha dasha is determined by the position of the natal Moon. Each maha dasha is divided into subperiods called bhuktis. Vimshottari dasha lengths are:^[34]

Drishtis – the planetary aspects[link]

Drishti (Sanskrit: drishti, 'sight'.) In Hindu astrology, the aspect is to an entire sign, and grahas only cast forward aspects:^[35]

Gocharas – the transits[link]

Gochara (Sanskrit: gochara, 'transit'.) In Hindu astrology, a natal chart shows the actual positions of the grahas at the moment of birth. Since that moment, the grahas have continued to move around the zodiac, interacting with the natal chart grahas. This period of interaction is called gochara.^[36]

Yogas – the planetary combinations[link]

The word, Yoga (Sanskrit: yoga, 'union'.), means addition or union. In Hindu Astrology, this term has been used to indicate the Soli-lunar distances and the planetary situations, associations and combinations that involve the planets, the rasis, the nakshatras and the bhavas. Yoga is formed when one planet, sign or house is related to another of the same kind or different kind by way of placement, aspect or conjunction. The active consideration of the Planetary Yogas and the active consideration of the Planetary Dashas are the two most important factors that distinguish Hindu Astrology from Western Astrology and lend support to the indigenous origin of the former system. All Hindu texts describe these yogas and assign their results based on the nature and qualities of each planet, rasi, nakshatra, amsa owned and occupied relative to each other. Hindu Astrology basically requires the discerning eye to be able to identify the yogas and then apply the prescribed results judicially in accordance with the established principles.^[37]

Yogas indicating good results are simply called yogas and those indicating bad or evil results are known as ava-yogas. Raja yogas confer status and authority. For instance, if the lord of the lagna happens to occupy the 10th house from the lagna then one wins favours from his superiors, is learned, bears a good character and conduct, is respectful towards parents and teachers, keen on serving others and achieves renown. The 10th house is the strongest kendra and as a rule strong favourably inclined planets occupying this bhava become yogakarakas and Rajayogakarakas. the 10th house location of the lagna-lord is superior to its occupation of the 4th or the 7th house. During the Dasha or antra-dasha of the lord of the lagna occupying the 10th house one becomes very fortunate, enjoys wide fame, earns promotions and gains much wealth.^[38]

Kalasarpa Yoga is an ava-yoga yoga. If all planets (excepting Uranus, Neptune, Pluto) are 1-side of Rahu & Ketu, it becomes Kala-Sarpa Yoga.

Dig bala – the directional strength[link]

Dig bala (Sanskrit: dig bala, 'directional strength'.) Graha-s gain strength when they are placed in specific cardinal houses:^[39]

Horoscopy[link]

This section may require cleanup to meet Wikipedia's quality standards. No cleanup reason has been specified. Please help improve this section if you can; the talk page may contain suggestions. (February 2010)

Lagna – the ascendant[link]

Lagna (Sanskrit: lagna, 'ascendant'.) Lagna is the first moment of contact between the soul and its new life on earth in Hindu astrology.^[40]

Atmakaraka – the soul significator[link]

Atmakaraka (Sanskrit: atmakaraka, from atma, 'soul', and karaka, 'significator' .) Atmakaraka is the significator of the soul's desire in Hindu astrology.^[41]

Gandanta – the karmic knot[link]

Gandanta (Sanskrit: gandanta, from gand, 'knot', and anta, 'end'.) Gandanta is a spiritual or karmic knot in Hindu astrology. Gandanta describes the junction points in the natal chart where the solar and lunar zodiacs meet, and are directly associated with times of soul growth.^[42]

Ayanamsa – the zodiac conversion[link]

Ayanamsa (Sanskrit: ayanāṃsa, from ayana, 'movement', and aṃsa, 'component') is the longitudinal difference between the Tropical (Sayana) and Sidereal (Nirayana) zodiacs.^[43]

Moudhya – the combustion[link]

Moudhya (Sanskrit: moudhya, 'combustion') is a planet that is in conjunction with the Sun. The degrees the planets are considered combust are:^[44]

Saade saati – the critical transit[link]

Saade saati, the transit of Saturn over the natal Moon, is the most important transit in a birth chart and takes approximately 7.5 years to complete. The transit begins when Saturn enters the house before the Moon, and ends when Saturn departs the house after the Moon. The most intense phase is when Saturn is 2–3° on either side of the Moon. The beginning of the transit will give an indication of the issues to be addressed. Saade saati results in a complete transformation, usually with a change in career or life direction.^[45]

Modern India[link]

David Pingree notes that astrology and traditional medicine are the two traditional sciences that have survived best in modern India, although both have been much transformed by their western counterparts.^[46]

Astrology remains an important facet of Hindu folk belief in contemporary India. Many Hindus believe that heavenly bodies, including the planets, have an influence throughout the life of a human being, and these planetary influences are the "fruit of karma."^[47] The Navagraha, planetary deities, are considered subordinate to Ishvara, i.e., the Supreme Being) in Hindu belief assist in the administration of justice.^[48] Thus, these planets can influence earthly life.^[49]

Charts are sometimes consulted before a baby is born in order to help pick a name for the child.

Status of astrology[link]

In the early 2000s, under the Bharatiya Janata Party led government, astrology became a topic of political contention between the religious right and academic establishment, comparable to the "Creation science" debate in US education.

The University Grants Commission and the Ministry of Human Resource Development of the Government decided to introduce "Jyotir Vigyan" (i.e. jyotir vijñāna) or "Vedic astrology" as a discipline of study in Indian universities, backed up by a decision by the Andhra Pradesh High Court, despite widespread protests from the scientific community in India and Indian scientists working abroad.^[50] In September of the same year, the Supreme Court of India issued a notice to the Ministry of Human Resource Development in reaction to a petition, stating that the introduction of astrology to university curricula is "a giant leap backwards, undermining whatever scientific credibility the country has achieved so far".^[51]

In 2004, the Supreme Court dismissed a further petition, judging that the teaching of astrology does not qualify as promotion of religion.^[52] In February 2011, the Bombay High Court reaffirmed astrology's standing in India when it dismissed a case which had challenged it status as a science.^[53]

See also[link]

Astrology portal

• Archaeoastronomy and Vedic chronology
• Hindu calendar
• Hindu chronology
• Hindu cosmology
• History of astrology
• Indian astronomy
• Jyotiṣa resources
• Nadi astrology
• Panchanga

References[link]

• Sutton, Komilla (1999). The Essentials of Vedic Astrology, The Wessex Astrologer Ltd, England^{[unreliable source?]}

Bibliography[link]

• Kim Plofker, "South Asian mathematics; The role of astronomy and astrology", Encyclopædia Britannica (online edition, 2008)
• David Pingree and Robert Gilbert, "Astrology; Astrology In India; Astrology in modern times", Encyclopædia Britannica (online edition, 2008)
• "Hindu Chronology" Encyclopædia Britannica Eleventh Edition (1911)
• David Pingree, "Astronomy and Astrology in India and Iran", Isis – Journal of The History of Science Society (1963), 229–246.
• David Pingree, Jyotiḥśāstra in J. Gonda (ed.) A History of Indian Literature, Vol VI, Fasc 4, Otto Harrassowitz, Wiesbaden (1981).
• Ebenezer Burgess, "On the Origin of the Lunar Division of the Zodiac represented in the Nakshatra System of the Hindus", Journal of the American Oriental Society (1866).
• Flood, Gavin. Yano, Michio. 2003. The Blackwell Companion to Hinduism. Malden: Blackwell.
• William D. Whitney, "On the Views of Biot and Weber Respecting the Relations of the Hindu and Chinese Systems of Asterisms"", Journal of the American Oriental Society (1866).
• Satish Chandra, "Religion and State in India and Search for Rationality", Social Scientist (2002).

External links[link]

• Hindu astrology at the Open Directory Project