‘Jyothi’ means light and ‘Jyothish’ means the science of light. Jyothish has three parts, namely ‘Siddhantha’, ‘Savhitha’ and ‘Hora’. Word ‘Hora’ indicates time and its application in predictive astrology. Savhitha includes many different topics like mundane astrology. The meaning of the word Siddhantha is the principle and is generally used to indicate astronomy.
Many people ask this question and many more people claim that Vedha doesn’t mention predictive astrology. There are many hymns about planets in Vedha and scholars relate them to astronomy. I want to confirm that there is a very clear reference to predictive astrology in Vedha. Purushasuktha, which is a 10.90 hymn of Rhugvedha, has seeds of planetary signification. I am quoting a few of them here for ready reference.
Chandhrama manaso jatachakshoh sooryo ajayathaha |- Purushasuktha Rhugvedha 10.90
Mukhadhindhrachagnischa pranadhvayurjayath ||13 ||
Meaning: The moon was born from his mind and the Sun was born from his eyes. Indhra and Agni were born from his mouth and Vayu was born from his Prana or life force. The above hymn has a clear indication that the moon is a karaka of mind and Sun is a Karaka of eyes or vision. Even today, the same Karakathwa exists in Vedic astrology i.e. Moon signifies mind and Sun signifies eyes. The second part of the above hymn has seeds of principles in Ayurvedha. Here is one more from daily practices called Sandhyavandhanam or daily rituals.
Soorya aathma jagathassthasa |- Rhugvedha
Meaning: The sun is Aathma or the soul of the world. In Vedic astrology, Sun is an indicator of the soul.
Rhudhrogam mama soorya harimanam cha nashaya |Rhugvedha, Suryasuktham 11
Meaning: Oh Sun, takeaway and end my heart disease.
Yatha pinde thatha brhamande tatha pinde yatha brahmande |
Meaning: The way it is at the micro-level is the same way it is at a macro level and the way it is at a macro level the same way it is at the micro-level. Even though I could not identify the source of this stanza, I could find many more similar stanzas. I am referring to this due to its simplicity. Brahmanda means universe and Pinda means personality.
Therefore, this Hymn means that everything we are connected to exist within us and affect us. For example, Jupiter is the largest planet so if Jupiter aspects the ascendant, the person shall be fat. Similarly, we also affect everything that is connected to us. Later in our Vidhyamitra Astrology Course Series, we shall also see how planets affect us and why. This theory of the basis of astrology might answer some of your questions.
yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya akāśa ubhe asmindyāvāpṛthivī antareva samāhite ubhāvagniśca vāyuśca sūryācandramasāvubhau vidyun- nakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṃ tadasminsamāhitamiti || 8.1.3Chandogya Upanishad
Meaning: The space in the body is as big as the space outside. Heaven and earth are both within it, so also fire and air, the Sun and the Moon, lightning (energy) and the stars (Nakshathra). Everything exists within that space in the embodied self-whatever it has or does not have.
This hymn from Chandogya Upanishad is similar to the previous hymn and refers to the Sun, Moon, Nakshathra and their existence in the human body. Therefore, this is apt in the astrological context.
Theory of Multiples, Patterns or Harmonics
According to Vedic philosophy, the universe always existed. It transforms from one phase to another and the cycle repeats. The circular movement of planets indicates this. It has been observed that plants and animals get used to this cycle and behave accordingly. For example, plants are used to seasons. Some animals are also used to cycles of the moon. We, humans, are also used to a daily cycle and it is called the body clock. We will learn about the body clocks in the coming Vidhyamitra Astrology posts.
Savya and Apasavya (Clockwise and Anticlockwise) - Savya is from right to leftand Apasavya is from left to right. This idea is related to Uttharayana (movement of the Sun towards the north) and Dhakshinayana (movement of the Sun towards the south). Dhakshinayana starts from the Cancer transit of the Sun, Uttharayana starts from the Capricorn transit of the Sun. Uttharayana is an Apasavya motion of the Sun, and Dhakshinayana is a Savya motion of the Sun.
In the Indian system of developing sciences, the entire system is considered as ‘Purusha’. The word Purusha is split as ‘Puru’ meaning organs or components and ‘esha’ means the owner. Therefore, Purusha means the owner of components. For example, ‘Vaasthupurusha’ is the owner of various components in the house. Similarly, Kalapurusha is the owner of various components of life in general. We shall consider Kalapurusha as ‘Brahmanda’ and human life as ‘Pinda’ for correlation. Therefore, humans are also called Purusha. The idea of Purusha is from Vedha.
In Purushasuktha, which is a part of Rhugvedha, a Purusha is imagined as someone with thousands of heads, eyes and legs. He occupies the universe and extends beyond in all directions. Below is the actual stanza from Purushasuktha.
Sahasrashirsha purushaha Sahasrakshh sahasrapath | Sa bhumim vishwatho vruthvathyathishaddhashangulam ||Purushasuktha Rhugvedha 10.90
Meaning: The Purusha has a thousand heads, thousand eyes and thousand feet. He envelops the world from all sides and extends ten Angula beyond (the world). Most people translate this stanza as mentioned above however it also has one more meaning as mentioned below. The Purusha has thousands of directions (Shirsha), thousands of axes (aksha), thousands of nodes (path). He expands from earth to universe and 10 digits (Angula) beyond it.
Note: Angula is an ancient unit of length and Angula also means 10 digits. If you observe both the meanings carefully then you may learn that one meaning is in the context of mankind and another meaning is in the context of the universe. This idea of Purusha at a micro and macro level is extended in all Vedic sciences including Vedic astrology.
Based on Vedic philosophy, 3 types of constraints limit your growth. They are ‘Aadhidhaivik’, ‘Aadhibhouthik’ and ‘Aadhyathmik’. Let’s look at each of them.
Aadhyathmik constraints are related to Aathman or self. It is related to your capabilities, skills, state of mind and physical strength. The modern world has a lot of focus on overcoming these constraints. Modern science also has many solutions to work upon these constraints. All the solutions related to self-help or self-improvement are solutions to overcome Aadhyathmik constraints. Vedic culture has many fundamental frameworks to overcome Aadhyathmic challenges. Pathanjali Yoga Suthra and Bhagvadhgeetha are the two foremost texts that describe such frameworks.
Aadhibhouthik constraints are constraints due to Bhutha or things made of Panchamahabhutha. It includes humans, other animals as well as plants. This includes accidents because of animals and plants. It also covers difficulties because of people invading your privacy or due to personality clashes. This even includes health issues, thefts, accidents and material losses. Day by day we are taking more safety and security measures to eliminate Aadhibhouthik constraints. Technology has been of much help to deal with part of Aadhibhouthik constraints. Soft skills help you to deal with people and people-related issues. This covers another part of Aadhibhouthik constraints.
Aadhidhaivik constraints are constraints related to Dhaiva or what is called luck. The rationale behind Aadhidhaivik constraints is not evident. This includes your relation to Pithara or ancestors. It also includes your family god/goddess. It has some aspect of various invisible energies like ghosts. Astrology is also good at identifying such challenges and suggesting remedies for them. Here we learnt about 12 key principles of Vedic sciences and before we move forward, I want to explain a few important concepts from modern psychology.
American physician and neuroscientist Paul D MacLean proposed a model called the triune brain model. It is an oversimplified explanation of our complex and capable brain. There are many things about our brain that are now known and there may be many more that we will come to know in the future as the human brain is trying to understand itself. Our brain may continue to catch up with itself!
Interestingly, triune brain theory is also presented in Indian classical texts. The below stanza differentiates between humans from animals using a theory similar to triune brain theory.
Aahar nidhra bhaya maithunamcha Samanamethath pashubhirnaranam |- Hithopdhesh 25
Dharmohi theshamadhiko visheshaho Dharmena heenaha pashubhihi samanaha ||
Meaning: Food, sleep, fear and intercourse are common between humans and other animals. Dharma is an additional value of humans. The one who does not follow Dharma is equivalent to an animal. All four characteristics mentioned in the above stanza are specific to the reptilian brain and the reptilian brain is common between reptiles and humans. It mentions that Dharma is unique to humans. Therefore, this stanza says if one is not evolving then he is equivalent to an animal. This stanza is a good indication that Indians had their way of presenting triune brain theory. Bhagvadhgeetha very clearly applies triune brain theory as follows.
Dhyayatho vishayanpusaha sangastheshupajayathe | Sangathsanjayathe kamaha kamathkrodhobhijayathe || 62 ||- Bhagvadhgeetha Chapter 2
Krodhath bhavathi sammohaha sammohath smrithi vibhramaha | Smruthi bhramshath buddhinasho buddhinashath pranashyathi ||63||
Meaning: As a man thinks of materialistic things, he is attached to them. This attachment raises a desire and a desire leads to anger. Anger mesmerizes. The mesmerisation creates a false understanding of facts in the memory. Due to false understanding, the application of intelligence is lost. Once the application of intelligence is lost, it is the end. As we connect with any materialistic thing, we start thinking that we want it. They want leads to unlimited desire and this finally leads to anger. The root cause of this anger is a failure to fulfil the desire. This entire cycle is to do with the reptilian brain. It is said that when the reptilian brain is very active for basic needs like safety and security, the information does not reach to mammalian brain or neocortex. This is because the decision has to be made very fast as the question is of existence. This part is called Sammoha or mesmerisation. Memory comes under the mammalian brain. As the information does not reach the mammalian brain or neocortex, decisions are not based on learnings from the past that are stored in memory or the application of intelligence that comes under the neo-cortex. This is considered as an end of evolution or the end of Dharma. Bhagvadhgeetha suggests that this sequence occurs when the focus is only on material desires. At a high level, the Vedic typology of Sathwa, Rajas and Thama matches with Triune brain theory. Let’s see how. The reptilian brain generally deals with basic physical needs and that is the nature of Thamoguna. The mammalian brain deals with feelings and emotions that is the nature of Rajoguna and the neo-cortex deals with intellectual activities and that is the nature of Sathwaguna.