1

CHAPTER – 1

INTRODUCTION

In Nature Agni (Fire), Jalam (Water), Vayu (Air) are present.

A combination of these three when combined with Prithivi (earth) and
Akasa (ether) determines Srishti (Creation), Sthithi (Sustenance) and
Samhara (Destruction) of a thing in nature. Agni, Jalam and Vayu are the
creators of special qualities while Prithivi and Akasa form the basis. All
modifications in this world are governed by this theory. Animals and
plants do have Chaithanya (Consciousness). But only Man is endowed
with a Mind and the thinking facility. Agni, Jalam and Vayu are all
present in the body of Man.

But in Man they function as follows:

Vayu Agni Jalam

Vata Pitta Kapha

“Bhoothamayo Dehaha” is the adage of Vagbhata 1. (Human body

is composed of elements) These support the body and bodily functions.
Just as Vayu, Agni and Jalam perform the functions of movement, heat
and cold respectively, the same functions are performed in the human
body also. There are only two Viryas (potencies) in the world – heat and
cold. Treatment is maintaining the heat/cold balance. The heat / cold
effects of herbs are induced in the human body. Medicine is also part of
Nature made up of the five elements. Hence herbs are natural, not
artificial creation. Cold and heat do not function individually. They are
inert. For spreading it requires Vayu or Vata. Vata is just movement. It
has no form. It derives support from the other bhootas (elements) to
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perform its functions. With heat, vata is reduced; with cold, vata is
augmented. For modifications, Pitta (Bile) and Kapha (Phlegm) are
required. By themselves vata, pitta and kapha have no function. But in
conjunction all three are capable of functioning; without the support of
the remaining two, the humors have no role.

In Astrology, there is a doctrine that when Sun and Moon, are

strong, the Tara grahas also perform their functions well and when the
luminaries are weak, the functions are impeded 2.

Cold is for creation and heat is for modification. The level of

modification is determined by Vata. When a seed is put into the earth,
water ensures germination; sunlight (heat) produces modifications in the
form of flowers, fruits or leaves. Growth is induced by cold and heat
produces changes. Both heat and cold perform their functions deriving
support from air (vata).

In Jyothisha, sun is for heat and moon is for cold. Sun denotes
Atma (soul) and moon denotes mind 3. Sun is chaitanya (consciousness)
and moon denotes thoughts. Sun is the ruler of planets supported by
moon. The other planets derive support from the sun/moon. Thus
theory-wise there is a link between Ayurveda and Astrology. These
subjects can be studied in an inter-disciplinary manner.

If there is a heat-prone disease, Jyothisha tells about the

dependence on sun. For instance skin diseases are based on sun. Kapha-
diseases are based on Moon.

Agneya grahas are Sun, Mars

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Jala grahas are Moon, Venus and Jupiter

These planets are the causes. Budha (or) Prithivi is the basis. It
contains both heat and cold.

Both Ayurveda and Astrology accept 1) Pancha Bhootha

Siddhantha 2) Punar Janma Siddhanta and 3) Karma Siddhanta

In plants, the prototype is the same. Because plants have no

thoughts, there is no mind. But in Man there is thought, because mind
exists; kama (desire), krodha (anger) etc are in the seed form; the next
generation imbibes these qualities and this is known as karma. Since
change is characteristic of man, treatment and astrology is dependent on
each man (not common to all). Out of the pancha bhootas, which have
body, each body has varied proportion of the five elements. Hence the
deficiency/excess of the five elements depending on each body will vary.
Particularly, Ayurveda accepts vata, pitta and kapha as the three
principles. For running the world, water, fire and wind – these form part
of each body and function. Depending on temperature fluctuations,
comfort / discomfort are caused. Man at birth is born with Poorva Janma
Karma (deeds of previous births) and his intellect functions as such;
wrong thoughts and wrong lifestyles, wrong food habits bring about
disease. Ayurveda will tell about onset of disease. Astrology will tell
about disease which is likely to occur in future. Ayurveda by analyzing
body / mind, tells of disease and the therapy for curing diseases.
Jyothisha will tell disease bound to get in after many years in the same
body and future thoughts through the medium of Poorva Janma Karma
(deeds of previous births) and by rotation of planets. Only Astrology can
tell about what disease can appear in future. Wrong food habits cause
disease (Ayurveda). By Poorva Janma Karma (deeds of previous births),
wrong thoughts arise and create disease (Astrology).
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Ayurveda tells cause of disease – lifestyle, thoughts and also

Poorva Janma Karma and 10 types of reasons include Poorva Janma
Karma4. This confirms the Jyothisha view point. Even Poorva Janma
Karma can be the cause of disease. This is acceptable even in today’s
medical world. When diagnosis is uncertain, we mention “allergy” etc
equivalent to Poorva Janma Karma in Jyothisha. But when the same
takes place at some point of Time, its quality etc can be inferred from
planetary movements. What is invisible can be inferred with the help of
planets. Planets affect individuals. Based on Poorva Janma Karma it
gives comforts/sorrow. Karma is inert. When joining the chaitanya of
planets it becomes potent. Scent is inert. By air it is carried. So also
Poorva Janma Karma. In today’s life what happens, indirectly Poorva
Janma Karma is the root cause. For determining future life, Jyothisha is
essential.

Planets tell about Poorva Janma Karma. Planets contain Vata, Pitta
and Kapha. Planets through thoughts give joy and grief. Bhottham,
Varthamanam, Bhavishyat (past, present, future) are indicated by planets.
From planets we can infer about obstacles and their nature and whether
they can be eliminated. Generally planetary rotation is indicated by
mathematics/Astronomy. Astronomy gives equal weightage to all living
beings. The difference in fruits is due to Poorva Janma Karma of
individuals. Hence, Jyothisha is indicative of the fruits of each man.
General results are indicative of all mundane matters.

Omens (Nimitta Sastra) is another science which bears close

realtionship with Astrology. It is due to planetary rotation. It is also an
indicator of future events. Earthquakes, downpour, Excess rainfall
(Ativrishti), drought (Anavrishti), revolutions, preparations for war,
comets: - these are also indicative of obstacles to the world. This is
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common to the world. But according to culture, nationality etc. it

changes. Jyothisha connected with Ayurveda (comparative study) shows
that result is the same.

Rtu (season) changes the health conditions. Season is the result of

heat, cold and wind. The ups/downs of the above three are the causes of
seasons. In an individual, these three function as Vata, Pitta, and Kapha5.

The cause of season is sun and moon. In addition, the influence of

planets is also responsible. What is mentioned in Ayurveda as “Rtu” is
mentioned as planetary result in astrology. But the basic principle is the
same.

Existence as seed, creation, growth, modifications, decomposition,

death. These are the six states of not only man but also plants, animals
and all living beings. Animals bereft of sixth sense undergo these states
owing to Nature and the process goes on undisturbed. Man with sixth
sense goes against Nature gets into obstacles and is unable to escape the
problems arising therefrom. To liberate him, two sciences viz. Jyothisha
and Ayurveda are required.

Jyothisha with emphasis on Dasa, Apahara and chhidra tells about

his thought processes and gives a warning. Modifications in thought,
induce changes in food and lifestyle, and bring about disease. To ward
off disease, in practice, “Swasta – Vritta” (healthy life or preventive
medicine) is advised along with right living. Sins of previous birth when
put into practice induce diseases of body and mind and to cure them,
Ayurvedic methods are used. Both Ayurveda and Jyothisha complement
each other. Changes in thought processes directly and indirectly affect
health. Ayurveda tells us that cause of disease is Poorva Janma karma
(sins of previous births).
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Hence both Ayurveda and Jyothisha go in the same direction ;

meaning that rather functioning solo, when they are in fusion , they give
best results. Both the sciences are “Pratyaksha” or that which can be
seen.

To live a better life, they are useful. Hence these principles are
used in Sanskrit literature wherever they find access. In Veda, Sastra,
Ithihasas, Purana, kavya, katha, sampradaya we find references to
Jyothisha and Ayurveda. They go together and form part of basic
education and since they are useful to laymen, writers have used these
sciences to their advantage.

Thoughts are causative of mental grief. Work causes bodily grief.

Both are inter-linked. Jyothisha tells about Jivapara (soulful) effects.
Also about Upabhoga / Upakarma effects (material effects). In Ayurveda
also we find that wrong food habits are cause of disease. So also wrong
thoughts. One is direct (Jivapara) and the other is indirect or routed
through matter (material effects). Disease is synonymous with grief.
Instead of studying these sciences separately, fusion will yield greater
benefits.

A man in “Swasta – Vritta” (or a perfect man with humors equal)

gets a disease. This is on account of sins of previous birth, which is
explained by Jyothisha. Without cause there appears to be an effect. In
such situations, to point out the cause and explain the results of disease,
Jyothisha is required.

Maharogas (Major diseases) like leprosy, diabetes, asthma etc., are

seen even without a proper cause.

That which explains the cause is Jyothisha.

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Wrong thoughts and wrong food habits are seen in many people
who seem to enjoy perfect health. Here what wards off disease is
explained by Jyothisha. When the period is good and the man is destined
to enjoy good things, there is no onset of disease.

Thus every circumstance is explained by Jyothisha and Ayurveda

read together. Jyothisha is a limb of the vedas. For commencing a work,
the Time of commencement is left for Jyothisha to suggest. Deed, doer
and Time are the causes of results. One of the three, deficient, makes it
infructuous. Each of the three are equally significant. Only all the three
put together form the cause.

Deeds of previous birth form the Poorva Janma Karma. For that
to fructify, efforts, Time etc are required. Even dharma sastras require us
to perform karma taking into account, Time and place. From that
perspective, fructification of karma is based on Time and place. Lagna is
nothing but a point, which is ascertained from Time of birth and place of
birth. Poorva Janma Karma prompts us into taking efforts.

Jyothisha is prevalent in all matters - mundane or otherwise. Time

and place of birth can be ascertained. But what is intangible is
poorvapunya (Merits accrued on account of deeds of earlier births).
Poorvapunya is latent – but becomes patent to a clear mind after taking
into account what is to be accepted and what is to be rejected.

After a study of Vedic astrological lore of rishis, what comes to be

understood by a clear mind is poorvapunya.

One who is (a) conversant with the Hora sastras of rishis; (b)
knows pancha siddhanta (Vasishta, lomasa, soura, brahma, paulisa)
works; (c) knows what to accept and what to reject by virtue of
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knowledge of various rules; (d) knows science of Time, the various rules
laid down in the works of rishis: - Such a person, by analyzing with a
mind (which has understood the inner meaning of many scriptures),
arrives at Truth, by virtue of the faculty of discrimination.

A particular karma is now in action. To know that a clear mind is

required. This is shown by “Siddha Mantra” 6. (A mantra which has
become potent and wish fulfilling to a person by virtue of practice)

Scriptures and Pancha Siddhanta form the basis of knowledge.

Discriminative faculty and clear mind are the powers to gain insight.
Both are equally important.

In Ayurveda also, Time and place of birth, its role, body, mind and
its growth factors- based on all these factors,health is determined. Health
is determined by the doctor. Hence dharma sastra, Jyothisha and
Ayurveda have same basis. Medicine, remedial measures and Time are
all equally important for cure of disease.

Jyothisha sastra to establish its science depends on other sastras,

vedas, vyakaranas, tarka, mimamsa, nyaya, dharma sastra, sampradaya,
codes of conduct. These are also essential for results. Since fruits are
based on Time, place and stage of life, Jyothisha will yield different
results based on people. Hence Astrology differs owing to conduct etc.
and therefore fruits are also different. For a Brahmin, Kalatra dosha,
punaboo dosha, vaidavya kosha are taboo as for their dharma it
constitutes an obstacle. But for other varnas, for the other types of
marriage, horoscopes are to reckoned from a different perspective. The
fruits of astrology are not common to all. In, fact they are not intended to
be applied as such. Time, place and dharma are the causes of variation.
In view of culture, certain variations are to be deciphered.
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Mimamsa yields nyaya, tarka yields logic, veda yields culture,

dharma yields code of conduct, purana and ithihasa yield character. Only
after taking these into account, Jyothisha yields results. Since health,
course of thoughts, is common to all, Jyothisha relies mainly on
Ayurveda and dharma sastra. Dharma sastras yields chitta shuddhi.
(Clarity of perception). Ayurveda strengthens the body.

More than any other science, Ayurveda is linked to Jyothisha.

Ayurveda also relies on the above mentioned concepts. The proof for the
validity of Karma siddhanta are diseases in childhood which appear for
no specific reason. Proof of Poorva Janma Siddhanta is found in the
characteristic traits of people. Poorva Janma Siddhanta explains the
modifications in body and mind.

Time has no yardstick. It is measured by analysing the movements

of sun and moon. In Jyothisha, sun and moon control other planets and
bring about change of seasons.

Jyothisha enables us to know character, disease, future thoughts,

extent of grief and happiness and longevity of human beings.

It is Jyothisha, which determines longevity, character, Karma,

wealth, education, death etc. Changes in seasons, unpredictable behaviour
unnatural behaviour, dreams, change of thoughts, change in behavioural
patterns, changes in mundane affairs are brought about by Time. To
understand these matters with clarity, knowledge of Jyothisha is required.
Thunder, hailstorm, increase of fog and mist, forest fires, drought - all
these can be foretold with knowledge of Jyothisha sastra. Jyothisha is
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included in the sixty four arts. Later in Sanskrit literature, ithihasas,

particularly Ramayana and Mahabharata contain references to Jyothisha.

In Indian life nitya karma or day-to-day work is intimately

connected to Jyothisha. A physician cannot give longevity to a man,
which is pre-ordained. If longevity exists, then that can be fulfilled by
giving appropriate treatment, which is the job of a physician. What
diseases will occur in future cannot be foretold by a physician. It is on
account of this that we need to study Jyothisha and Ayurveda under the
inter-disciplinary approach.

Jyothisha is Kala Vidana Sastra or the science, which determines

Time. It is a vedanga or a limb of vedas. Untimely rain, meteors, storms,
preparations for war, volcanoes, earthquakes, movement of troops – all
these events are connected to Jyothisha. Construction of gardens, digging
of wells, tanks, planting of trees etc are all capable of being done
perfectly if the Jyothisha rules are obeyed. Jyothisha is used for
appointment of heads of mutts.

In mundane matters like commencement of pilgrimage,

commencement of education etc., Jyothisha is important.

Significance
Utility of thesis for contemporary society

Two interlinked sciences viz., Jyothisha and Ayurveda help us in

many ways. Existence as seed, creation, growth, modifications,
decomposition and death are the six states of all living beings including
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man, animals and plants. Animals bereft of sixth sense undergo these
states owing to Nature and the process goes on undisturbed. Man with
sixth sense goes against Nature gets into obstacles and is unable to escape
the problems arising therefrom. To liberate him, two sciences viz.,
Jyothisha and Ayurveda are required. Both these sciences are useful in
our day-to-day life. They help us lead a better life. If we adopt the
principles of Jyothisha and Ayurveda in today’s life, it would become
happier and healthier. Benefits of this research will accrue to society.

Notice of the previous works

Veerasimhavalokam of Veerasimha deals with the role of Jyothisha

in disease diagnosis. In his work “Astrology and Diagnosis” Major
S.G.Khot has given an exhaustive coverage of rules for various diseases.
Dr. Jagannath Rao has written a book on medical astrology. In the book
“Message of the stars” Max Heindal and Augusta Foss Heindal have
emphasised the role of planets in causation of diseases. The present work
deals with the fundamental principles underlying Jyothisha and Ayurveda
and provides a theoretical framework upon which Medical Astrology can
be developed as an integrated science.

Scope and limitation

The principles of Jyothisha and Ayurveda are dealt with in this

work to highlight the importance of medical astrology. The present work
is restricted to the study of those areas in Jyothisha and Ayurveda where a
fusion is possible. We find references to Jyothisha in Ayurvedic
literature. Similarly books on Jyothisha contain references to Ayurveda.
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Our attention is confined to these “Common areas” in order to stress the

importance of studying these two sciences in an inter-disciplinary
manner.

Methodology adopted in present research

The chief aim of the present work is to bring out the fact that
instead of studying Ayurveda or Jyothisha as independent Sciences, it is
necessary to study Ayurveda in conjunction with Jyothisha. The
methodology followed in this research is analytical and comprehensive.
The views expressed in the thesis are in conformity with the views of
authors whose books are mentioned in he bibliography of the thesis. The
theory sought to be established in this work is supported by concrete
examples.

The fruits of Jyothisha can be realised only when these two are
present. Thus it is best to study Ayurveda in conjunction with Astrology.
In this light, the present work may be viewed.
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NOTES AND REFERENCES: -

1) Ashtanga Hridayam, Sarirasthana, Ch III Verse 7 – 8a.

2) Chandrarkow Balayuktow Kujadayaha Prokthamarga Bala hinaaha |
Shuba Phaladaste Sarve dasaasu yogeshu Sanchinthyaha ||
(Horasara, Chap3, Ve 34)
3) Kalatma Dinakrn Manas thuhinagu satwam Kujo jno vaho Jivo
Gnanasukha sitascha Madano Duswam Dineshatmajaha – Brihat
Jataka of Varahamihira Ch II, Ve 1.
4) Papam Karmethi Dasadha – (Ashtanga Hrdayam, Sutrasthanam, Ch II,
Ve 22)
5) Vayu Pittam Kapaschethi thrayo doshaha Samasataha |
(Ashtanga Hrdayam, Ch I, Ve 6)
6) Aneke Hora Tatwajna Pancha Siddhanta Kovidaha | Uhapohapaduhu
siddha mantro Janathi Jatakam ||
(Prasna Marga, Tr B.V.Raman, Ch I, Stanza 18)
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CHAPTER - 2

Unity in Approach

In Jyothisha sastra, there are twelve signs in the Zodiac from Aries
to Pisces. From Time of birth, the transit of planets through these Rasis
indicates certain events. Bhava, its occupant, aspecting planet are all the
causes. To tell about diseases of the head, Mesha is the sign. If the
disease – causing planet is placed in that house, then diseases of the head
become possible. For instance, if the 6th lord is in Vrishaba and the
Lagna lord is weak and the lord of 6 and karaka of 6 are in vrishaba rasi
and the lord of that house is weak, in the absence of benefic aspect, with
presence of malefic yoga /drishti, facial diseases are possible. Likewise,
if vrischika rasi, is afflicted by lord of 6, by its aspect and the lord of
vrischika is weak and has malefic aspect, then disease of private parts
may occur.

Moon is fickle minded. Its benefic/malefic association results in

the modifications resulting in insanity. “Planets are the cause”, says
Astrology. Ayurveda tells that the decline of dhatus is caused by moon.
According to puranas, moon was afflicted by consumption and was
suffering. It diminishes and grows. Likewise working of buddhi grows
and declines - Ayurveda accepts link between mind and moon.

SARVANGA ROGA

ANGA ROGA

MANASIKA ROGA
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For these three even though Ayurveda and Jyothisha tell

independent reasons; for whichever reasons are attributable by Ayurveda,
corresponding reasons are there in Jyothisha. Both these sciences,
complement each other. For eg. Manasiga roga causes Sariraga roga
and vice versa; one is linked to other. Ayurveda says Mind is the cause
and results influence the Mind (Jyothisha).

Jyothisha tells of Purvapunya, which is related to the mind in

earlier births 1. Mind is the root cause. House 5, Mercury and moon tells
of the quality of thoughts. If these are spoiled, deeds are also vitiated. If
deeds are spoiled, mind gets afflicted.

Fusion of these sciences can enable us to detect and suggest

remedy for diseases. It is a superior approach to look at diseases through
the Jyothisha glass.

In all textbooks of Jyothisha, there is one chapter called

Rogadhyaya. Particularly in books dealing with Prasna, there is one
chapter known as karma vipaka. It means poorvapunya can lead to
diseases. Ayurveda also tells that Poorva Janma Karma can lead to
diseases 2. Thus Ayurveda and Jyothisha must first study poorvapunya,
making Jyothisha more relevant then Ayurveda.

When a disease whose causes is not known occurs, Ayurveda says

it is due to Poorva Janma Karma. In this way, Ayurveda accepts
Jyothisha.

Pancha Bhoothas are common to both Jyothisha and Ayurveda.

They are treated alike.

Causes of disease according to Ayurveda are 3:

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Wrong food habits and routine.

Bad thoughts

Time

The third point is what is known as Jyothisha – science of Time.

The second point is bad thoughts. Reason for the same is mind.
Mind is represented by the moon. This is again dealt with in Jyothisha.

Senses are of two kinds. (1) Jnana Indriya and (2) Karma Indriya.
The sankalpa (thoughts or mental will) of mind is known by the Jnana
Indriyas and implemented by Karma Indriyas. This manifests itself as
wrong food habits and routine.

Even in Jyothisha, Time is a supporting factor, which augments or

opposes the fundamental qualifications of a person in all his activities.
This is similar to Ayurveda where Time is the aggravating factor for the
first two points discussed.

Jnana Indriyas: Twak(skin), chakshu(eyes), srotra(ears),

jihva(tongue), grana (nose)

Karma Indriyas: Vak(speech), Pani(hands), Padam(feet),

Payu(anus), Upastam(Urinary passage)

“Poorvapunya” in Astrology is represented by the 5th house4.

(This can be compared to a cup) 9th house is the denominator of the extent
of 5th house. (This can be compared to a ladle). The 10th house denotes
karma. The 11th house denotes fruition of karma. The Time at which the
act bears fruit is denoted by Dasa / Bhukti.
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Time

Ayurveda – (Season)

Jyothisha - (Dasa/bhukthi)

Season is that which is present now. Dasa/Bhukthi is Time, which

is relatable to Time of birth. Time is denoted by Astronomy. Fruits are
denoted by Astrology. Astronomy is the basis for Astrology. Astrology
says that Ayurveda is the cause for disease. Thus the fundamental cause
for disease is the same.

In Upanishads, the course of creation starts from Atma. Atma to

Akasa, then Vayu, Agni, Jalam, Prithivi, in that sequence. This is
proclaimed by vedas. First of the Pancha Bhoothas created was akasa.
Then herbs, living beings, man was created in that sequence. Man is also
a product of the five elements. Man’s body is made up of five elements.

Jyothisha sastra us that the five planets are equivalent to the five
elements 5. In the order of creation, after the deluge, Pisces corresponds
to akasa (Jupiter). Then

Aquarius – Vayu (Saturn)

Scorpio – Agni (Mars)

Libra – Jalam (Venus).

Virgo – Prithvi (mercury).
Thus the pancha bhoothas are indicated by planets.

In Ayurveda, causes of disease are Vata, Pitta and Kapha. Vata

corresponds to air, pitta corresponds to fire, Kapha corresponds to water.
Pitta relates to fire whose attribute is heat. Kapha is water (cold). World
is made up of heat and cold.
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The heat-cold combination together with air, present in this world

when they function inside the human body is known as Vata / Pitta /
Kapha. The heat-cold phenomenon is also related to planets.

Sun and Mars – Pitta

Moon and Venus – Kapha

Saturn – Vata

This is how the fusion between Jyothisha and Ayurveda is made. The
six seasons denote varying degrees of heat and cold. Uttarayana
(Northern course of sun) and Dakshinayana (Southern course of sun) are
the causes of seasons.

When there is change of season, to avoid health complications,

dietary regimen is prescribed by Ayurveda. If that warning is not heeded,
there is room for disease. During seasonal changes, disease is caused
when the corresponding planet in an individual horoscope is afflicted.
Hence, Jyothisha sastra says in a particular dasa/bhukthi/anthara one can
get a particular disease when a particular planet is afflicted. Hence there
is a direct link between Ayurveda and Jyothisha. Both the sciences
function on natural principles. Two types of disease onset is viewed.

Through the medium of planets.

Through the medium of Vata / Pitta / Kapha.

The three reasons cited by Ayurveda are related to the science of

Time (Jyothisha). In the eyes of Jyothisha, telling about a disease has
reference to Ayurveda also. According to Charaka,

When planets are antagonistic, treatment meets with failure 6.

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This is a Jyothisha doctrine accepted by Charaka.

Adhyayana vithi.

Adhyapana vithi.

Soothika Grha Pravesam.

Bala Graha peeda pariharam.

Kuti Pradesakam.

In these places Ayurveda requires Subha Nakshtra, Vara, Yoga,

Karana, Thithi i.e. it requires purity of all five limbs of the zodiac. Thus
they expect support from Jyothisha sastra. In Adhyayana vithi, japa and
homa are prescribed. Thus Dharma Sastra principles are followed.
Pathya and Apathya vichara, while dealing with Balya, Youwana and
koumara show modifications – a principle accepted by dharma sastra.

In some persons even though Vata, Pitta and Kapha are normal,
diseases appear. This is in view of the fact that there is some karma of
previous births, afflicting them through the medium of planets. Thus
Ayurveda requires Jyothisha to make it a science. “ Prachina Karma” is
one of the causes of disease.

In Dharma sastra there is a saying,

The sins of previous births manifest as diseases 7. The remedy for

the same is herbs, gifts, japa and homa.

While differentiating various forms of treatment, Ayurveda accepts

the performance of japa and homa. The following methods of treatment
are found in Ayurveda.
 20

Daiva Vyapasraya Chikitsa.

Yukti Vyapasraya Chikitsa.

Sattwava Jayam

Japa and Homa are included in Daiva Vyapasraya Chikitsa. Also

wearing of gems and chanting of hymns are included in this treatment.
For bala graha peeda pariharam, homam is prescribed. In Jyothisha
also, homa is prescribed for balarishtam.

Two types of disease are there (1) Yapya roga (2) Maha roga
(Yapya means chronic disease). According to Ayurveda, apart from
medicine, it is suggested that Daiva Vyapasraya Chikitsa is to be
performed.

Niyati is Poorva Janma Karma. These concepts are accepted by

both Ayurveda and Jyothisha. Niyati works by making modifications in
the intellect and on account of that the forces of good and evil function.
Niyati is in form of sankalpas of the mind and makes a person act and
when the karma is performed good and evil accrue.

Niyati is the basis for wrong food habits and wrong thoughts. But
Time is that which brings that out and makes it explicit in the form of
disease. According to Ayurveda, if Time (season) is favourable, disease
is suppressed; if Time is unfavourable, disease is aggravated. In
Jyothisha we say Time in the form of dasa/Bhukti is the cause for
aggravation and suppression of diseases. Niyati is common to both
Ayurveda and Jyothisha. Herein lies the unity of the two subjects.
 21

According to Jyothisha, karma is Upadanakarana and kala is

Nimithakarana. For a pot, clay is the (material cause) and the potter is
the Nimithakarana (efficient cause). Without clay, a potter cannot make a
pot. Niyati or poorva karma is the material cause and in the absence of
material cause, Time cannot bring about changes. That which makes
poorva karma explicit is kala (Time). Astrology is the science of Time.

The works of present birth are in the form of present efforts.

Works of previous births constitute what is called as Niyati. Niyati is
efforts of previous births yet to fructify. We are the cause for Niyati.
Karma is the efforts now being performed. Niyati is prarabdha karma.
Sanchita karma is past karma in a dormant state. It can get activated any
Time. Prarabdha karma is past karma activated and now functional in the
form of present results.

Agami karma is that capable of yielding results at some future date.

Agami is also due to present karma which if left unperformed may not
yield results at all.

This karma theory is accepted by Ayurveda. When vata, pitta and

kapha are balanced, then Poorva Janma Karma is said to be the cause for
disease.

Niyati is the unseen cause. Actions constitute the visible and

immediate cause. Ayurveda says (wrong) actions are the immediate or
primary cause of disease. Niyati is secondary.

Jyothisha says Niyati is the primary cause. Actions are secondary.

This is because it is Niyati that which brings about wrong actions.

However the Ayurvedic view is that irrespective of Niyati, if the

present actions are perfect, then disease can be suppressed. Thus it gives
 22

prime importance to present actions. Swabhava is the distinctive

characteristic of each thing we find on earth. Swabhava is on account of
the distinctive factors of the five elements. Human beings are made up of
the five elements.

The three reasons for disease are (1) Upadanakarana (2)

Nimithakarana (3) Sahakarikarana. In the potter’s example, we find that
clay is the Upadanakarana, potter is the Nimithakarana and the potter’s
wheel and other instruments are Sahakarikarana. In a hotel, rice is the
Upadanakarana, cook is the Nimithakarana and the waiter is the
Sahakarikarana.

Mind is the Upadanakarana, actions are the Nimithakarana and

Time is the Sahakarikarana for disease.

This view is common to both Ayurveda and Jyothisha. While mind

and actions are common to both sciences, we find that the third cause
differs.

Ayurveda explains aggravation and suppression of disease as due

to changes in seasons. But Jyothisha says that dasa-bhukthi and Gochara
are the factors influencing disease.

NAVAGRAHA: CONCEPT OF WORKSHIP

From Vedic times, navagraha worship has started. Everyday three

times, vedavits are continuing this practice, to this day. Water and hymns
are the accessories. All the nine planets are worshipped. Vedic hymns
are there for all of them.
 23

The planets are in “Gola-rupa”. Their forms are imaginary. They

are “Shabda Pradhana”. Through mantras, the forms of planets are
conjectured. For this the basis is qualities of planets.

Just as sattwa, rajas and tamas are present in creation, protection

and destruction, these are determinative of planetary qualities. When
worship is there, some basis should be there. These three are Jala, Agni or
Brahmin. All things in the world are considered as forms of navagrahas
(e.g. stones, trees, gems, clothes, grains, flowers, castes etc). For saguna
worship, the divinity of navagrahas is deemed to be present in all worldly
things, which are made up of the five elements. As earth and fire are
required for all forms, the nine planets which are also made up of these
elements are deemed to lend their essence to them.

The navagrahas go around Mount Meru and their qualities are

reflected in all forms. Whenever a man wishes to do navagraha puja, he
has to identify something which is equivalent to the Sattwa, Rajas and
Tamas of planets and then start propitiations. Later Agama sastras,
stressed idol worship; temples also started navagraha worship. They
were worshipped in statue form. Till today we believe that their
influences are bringing about modifications in human affairs. Hence for
individual benefits, planets are propitiated for which Vedic methods of
japa, homa, archana and abhisheka are used. Particularly according to
specific grief and specific need, specific planets are propitiated. To ward
off shani, pooja to shani is performed. Chandran (Moon) Aditya (Sun),
Angarakan (Mars), budhan (Mercury), brihaspathi (Jupiter), sukran
(Venus), shani (Saturn), rahu (Ascending node), ketu (Descending
node), poojas for all of them are performed individually.
 24

What is foreseen in Time is made available through the medium of

nine planets. This is linked to Vedic yagas. Darsapoornamasa yaga is an
example. This is based on a particular Time. Three ingredients of a
karma are 1) doer 2) the effort 3) Time. Time is the cause, which lies at
the background. Time is a concept supported by astrology.

Time is useful in both vaidika (Vedic) and lowkika (wordly)

matters. Thus Jyothisha percolated from vaidika to lowkika. Why is
Time important? Because even though seed and earth are good, in the
absence of timely rain it becomes a waste. So also when Time factor is
adverse, no amount of work can yield results.

Ideas and effort are with us. Time is needed to fulfil - this is the
Jyothisha view point. Hence Astrology is compared to a lamp.

Jyothisha has two parts. (a) Ganitha or Mathematics (b) Predictive

Astrology. Those who expounded predictive astrology are the rishis. It is
related to karma. Vedanga Jyothisha is the foundation. It introduced
the concept of yugas, nakshatras and the numerical methods and the
results thereof (e.g. 27 Stars, Janma, Sampat, Vipat etc.,). This was later
used in Muhurtha sastra. Later this was used in matching of horoscopes.
Ideas and efforts were there, but matching enabled them to translate them
into beneficial results.

Ideas / efforts are already existent in karma, so matching cannot

create a new seed for new results.“Poorva Janma Karma” is intangible -
for it to work, the link with planets is necessary.“Poorva Janma
Karma”is the basis for results. Later on Jyothisha developed on the lines
of nimitha, hora and prasna. Hora is divided into two.
 25

Works of Rishis

Works of Astrologers.

Prasna is a method of determining results on the basis of present

Time 8. The above three are inter-dependent. Vedas, Vedangas, Darsanas,
Puranas, Psychology, Culture, Geography, Customs, Traditions – In the
light of these, it will determine the eventual result. The character of an
individual and his growth are based on nationality, Time, environment
and parentage. To judge them, these things are relevant. Hence
horoscope is based on individual traits – it cannot be generalised. Time is
the common factor – but the results vary from person to person.

To know Time, one must know siddhanta works. To know results,

Rishi’s Hora works are to be read. To know what is to be accepted or
rejected, one must have discrimination. Clarity of mind through Mantra
Siddhi is required. Only then eventual results can be forecast. Unseen
destiny is reflected in clear mind. Books equip us to know destiny before
hand.
 26

NOTES AND REFERENCES: -

1) Swargadyanu Bhava Kshina Shishta Prachina Karmanaam | Bhogaya

Jananam Nrnaam Moha bhajam Muhurmuhuhu || ( Prasna Marga, Ch
I, Ve 33)
2) Bhashanam Samibhuktasya Ragadwesha bhayadicha Karma Pranathi
Pathadi dasadha yachcha ninditham (Ashtanga Hrdayam,
Sutrasthanam, Ch XII, Ve 42)
3) Asatmaindriyarthe Samyogaha, Prajna aparadaha parinameschethi
Trayastrividha Vikalpa Hetavo Vikaranam Samayoga Yuktastu Prakrti
Hetavo Bhavanti (Charaka Samhita, Page 226, Ve 43)
4) Prajna Pratibha Medha Viveka Shakthihi Puratanam Punyam.
Mantramatya Tanujaha Panchama bat sowmanasyamapi chintyam
( Prasna Marga, Ch – XIV, Stanza 7)
5) Kambvagni Vayvambarajan Gunanscha Nasasyadrk twakchu vananu
meyan (Brihat Jataka, Ch – VIII, Stanza 21)
6) Graha nakhetracha Janapada Upadvamsyante (Vedartha Parijata, Page
1621)
7) Poorva Janma Krtam Papam Vyadhi rupane badhate ||
(Veerasimhavalokanam, CH I, Page 2)
8) Janma Lagna thaya prasnaLagnam Sankalpya Pandithaha ( Prasna
Marga Ch – I, Ve 47)
 27

CHAPTER – 3

Role of Karma

Diseases are of two types (1) Nija and (2) Agantu 1. Nija roga is
further divided into two types (1) Sariraka and (2) Manasika

Diseases of body parts is known as Sariraka roga (e.g) Fever etc.

That which affects the mind is known as Manasika roga (e.g), Insanity,
Epilepsy etc.

By Agantu we mean diseases on account of cuts, wounds etc,

caused by instruments, weapons, animals, falling from heights or other
types of accidents.

Ayurveda suggests three causes 2.

(1) Prajna Aparatha

(2) Apathya ahara/vihara

(3) Parinama

The cause for manasika diseases is the mind (Prajna Aparatha). For
sariraka diseases, cause is Apathya ahara / Vihara (wrong habits of food
and routine).

Parinama (Time) is capable of giving rise to both types of diseases –

manasika and Sariraka.

Modifications in thinking give rise to bodily discomforts. By the

attacks of animals, also bodily discomforts are caused. Moon is the basis
for mind. Soul is represented by the sun. The link with sun makes the
thoughts of mind capable of being converted into actions. Mind is only
 28

collections of thoughts. These thoughts represent accumulated karma of

previous births. As thoughts have no life – force (Achethana) for its
functioning it requries Chaithanya. Once it gets mixed with
Chaithanya, Buddhi, Chitta and Ahamkara, which are the divisions of
mind complete the thought – sequence and through the Jnana – Indriyas
give a fiat to the Karma – Indriyas .The mind fulfils its thoughts with
the help of karma – Indriyas.

“Atma Manasa Samyujyate Mana Indriyena, Indriyam

Arthena”3 - This dictum of Varahamihira is the basis for this principle.
Jyothisha accepts pancha bootha siddhantha, Karma siddhantha and
Punar Janma Siddhanta. Karma siddhanta is more significant compared
to the other two.

“ Ayuh, Karmacha, Vithamcha, Vidya, Nidanameva cha,

Pancha Ethani cha siddhyante Garbhasthasya Eva dehinah” 4- This
doctrine explains the fundamentals of Karma Siddhanta.

The following are determined even when a human being is in the

womb – longevity, works, wealth or prosperity, Knowledge and death.

This doctrine of karma siddhanta is reinforced by Jyothisha. Long

Life, Short life amd Middle life are the three life spans explained in
Jyothisha text books .So also, Maharogi (Chronic sufferer), healthy man,
one who falls sick often, man with mental aberration – the Time of
appearance of diseases, its intensity and whether it is curable or incurable,
is explained by Jyothisha.

If a man is destined to die Alpayu, no treatment is required as

treatment is expected to be fruitless. If a man is expected to live long,
then he also requires no treatment. Thus, only some people require
 29

treatment - not all - and the entire section of society does not require
treatment. Thus how Karma Siddhanta is applicable is explained here.

An example is given of a bullock cart manufacturer who gave a

warranty of sixty years for a cart, provided a specific weight is loaded and
specific distance travelled in a day. A man overloaded the cart and it
broke down.

In the above example given in Charaka Samhita 5, the inference

to be drawn is that if a man is endowed with long life according to karma
siddhantha, the present actions in the form of a) Prajna Aparatha and b)
Apathya ahara / Vihara can make it into a short life. Thus long life is
possible only when the man is destined to live performs suitable actions
congenial to long life.

If a seed is supposed to germinate with in 60 days, then the

following factors should be simultaneously present a) Water, b) Air, c)
sunlight, d) Good soil and Manure. Thus the natural propensity of the
seed to germinate can be effected only with the support of the
abovementioned four factors. So also longevity can be supported only
with support from human actions.

Thus Jyothisha sastra suggests remedial measures if it comes

across obstacles to fulfilment of actions .For Adrada Phala (uncertain
destiny) Astrology accepts remedies to ward off evils. That which
weakens and makes infructuous Poorva Janma Karma is Parihara
(remedy). Those who are practitioners of Karma Siddhanta say that
Sanchita karma( Accumulated Karma) can be warded off by remedial
Measures.
 30

Agantu or Karma to be activated in future can be defeated by our

present efforts.

Prarabdha Karma has to be experienced.

For example let us assume that a man performs a karma and dies
subsequently without enjoying the fruits. Then in the next birth, the
karma of previous births gets transmitted in the form of latent vasanas.
When he performs karma in present birth, the accumulated karma also
yields results. This is owing to the law of karma.

One might be inclined to question, how karma gets attached to the

correct person. The answer may be furnished in the form of an example.
A calf is able to identify its mother- cow even though there may be
hundreds of cows present. This is because there is an internal memory
with the calf, which locates the cow correctly and is never misled. This “
internal – link ”is true of past karma also .Of the various types of karma
discussed above, only the experience of prarabdha karma is mandatory.
The other two, viz, sanchita and agami may not at Times, yield results.
The word “ Prarabdha ” means “ that which has become functional ” (i.e)
karma which has become functional like an arrow which has been
released from a bow. Time is that which enables us to know the outline of
karma, the good and evil contained therein, the consequences thereof and
the exact moment of experience. Agami is a bye – product of free – will.
Sanchita can be stopped even before it becomes operational.

6
“ Prarabdha Karmanaam Bhogadeva Kshayaha ” – This
means “ karma is never destroyed prior to experience ”. This is the
rule of dharma sastra. This adage is applicable only to prarabdha karma
(“ Prakrshtam Arabdham Swa Karya Jananaya Ithi Prarabdham”)7.
Jyothisha sastra – being the science of Time – enables one to decipher the
 31

karma of previous births, which is invisible. It also tells us about the pros
and cons, the gain or loss which may accrue to one on account of deeds of
previous births.

Upadanakarana is karma (material cause). Jyothisha is

Nimithakarana (efficient cause). In the pot example, clay is the
Upadanakarana, potter is the Nimithakarana. For conversion of clay into
pot, potter is the cause. So also for frutification of karma, Jyothisha is the
cause. So also for frutification of karma, Jyothisha is the cause. Jyothisha
converts the latent karma of previous birth into the patent experiences of
the present. Karma is lifeless (Achetana). Only when it gets connected to
life or consciousness (Chaithanya) it gets activated. So an unborn person
cannot experience the results of karma. The dormant karma when linked
to the person who is born in this world is ready to experience the fruits of
dormant or latent karma. Jyothisha acts as Nimithakarana and makes it
functional. In the world, both upadhana and nimitha are associated, in the
form of five elements.

In Ayurveda, Manasika roga which is on account of Poorva

Janma Karma finds expression in course of Time. Vata, Pitta and kapha
constitute the Upadanakarana. Seasons form the Nimithakarana. In
Ayurveda also it is said that seasons are also responsible for disease.

Grief is synonymous with disease. Ayurveda deals with disease.

Grief is dealt with by Jyothisha. “ Rujathi ithi Rogaha ” (That which
yields grief is disease 8). Therein, lies the confluence of Ayurveda and
Jyothisha – which look at the same subject from two different points of
view.

Ayurveda deals with the eight maharogas or eight major diseases.

These diseases may also occur on account of sins. Thus, sins of earlier
 32

births also constitute one of the causes for the disease which occur at the
present moment. The karma of previous births which is present in the
form of Sankalpas (or thoughts) in the mind (or as the mind) finds
expression in course of Time on account of wrong thoughts, wrong
actions, wrong routine and wrong food – habits, gets translated into major
diseases and become the cause for grief. The root cause is prarabdha
karma. It cannot be stopped. Hence the term “ Maha – roga ” is applied to
certain diseases. Time (Jyothisha) in its course, points out the Time of
occurrence, in the form of Dasas (periods) and Bhuktis (Sub – Periods).

One can make an inference of past karma by taking the movements

of planets into consideration. Karma theory says that a major disease can
only arise out of past karma. The three types of diseases mentioned in
Ayurveda are

(1) Sadhya, (2) Asadhya, and (3) Yapya.

Sadhya – Curable

Asadhya – Incurable

Yapya – Curable, if treatment is appropriate.

Jyothisha mentions of three types of karma

Drdha – Definite

Adrdha – Indefinite or uncertain

Drdhadrdha – partly uncertain

Drdha is that which is certain to take place. Adrdha is that which

expects a Nimitha to take place. In the absence of a particular factor, it
 33

may not take place. Drdhadrdha means that which may be partially
fulfilled.

Dasa effects are certain. Ashtavarga and Gochara are Adrdha.

Yoga refers to Drdhadrdha karma. From differences in Nimitha, one can
infer the differences in karma.

Drdha karma includes Nimitha, so it is definite.

Yoga is common to several persons born on the same day. For

example let us consider Gaja Kesari Yoga, which is a highly favourable
astrological combination which gives rise to fame, wealth and fortune.
This yoga is caused by the square aspect or conjunction or oppostion
between Moon and Jupiter.

On a particular day there are born several persons and all of them
will have the same planetary combination. Thus, this yoga has no nexus
with Lagna. Let us assume that one such person has this yoga but from
Lagna point of view, there are unfavourable factors. Then, chances are
that this yoga may not fructify at all. By this logic we can clearly
establish that yoga is an uncertain phenomenon.

Let us consider as an example, a horoscope where there are

combinations for marriage, children and simultaneously there is a
combination for Alpayu (short Life). Suppose the boy dies at the age of
fifteen prior to marriage. Then the Vivaha (Marriage) and Santana
(Progeny) yogas could be said be rendered infructuos. Thus all yogas
could be said to be uncertain.

The cause for uncertainty is that yogas are caused by the overall
planetary position at one point of time which is unconnected to Lagna,
 34

thereby meaning it does not take into account, the Poorva Janma Karma
of each individual.

To give another example, the conjunction of an exalted planet with

a debilitated planet gives rise to neehabhanga rajayoga. The conjunction
of Sun and Saturn in Aries or Libra, Mars and Jupiter in Cancer or
Capricorn, Venus and Mercury in Virgo or Pisces are the examples of the
above mentioned yoga. Here again one is not concerned with Lagna.

Again it is Astronomy that decides Pancha Maha Purusha Yoga or

Nabhasa yoga. These yogas are unrelated to an individual’s sanchita or
prarabdha Karma. The movements of planets of zodiac follow a pattern
which is already explained by astronomy. The nine planets are the main
factors in astrology. The Dasas and Bhuktis follow a fixed pattern. Thus
the planetary transits, planets and the periods are fixed. What is fixed
cannot be the consequences of individual karma which is a variable thing.
Thus the overall rules of astrology are not linked to an individual’s
karma.

But the Lagna which is the time of entry of an individual into this
world is totally linked to his Poorva Janma Karma. For instance, we
know that Mercury and Venus are benefics. This is a general rule of
astrology unlinked to individual karma. If that individual were to be born
in vrischika (Scorpio) Lagna, then for that person, Mercury and Venus
become functional malefics.

Lagna is that point in time marking the commencement of

functioning of prarabdha karma which has its orgin in karma performed
by an individual in his pervious birth, or in all the previous births, taken
as a whole. If we say that “ Saturn is a malefic ” then that is only a
general maxim. The portfolio of Saturn is subject to modification when
 35

we take the Lagna as starting point. A malefic Saturn in general parlance

may even turn out to be a functional benefic for an individual. Thus
Jyothisha indicates the specific quality of a planet when reckoned from an
individual’s standpoint.

The characteristics of each planet cannot be applied to an

individual on a general basis or rather it would be pertinent to say, that a
broad generalisation on the application of planetary characteristics cannot
be applied to an individual. The Lagna or ascendent is the basis for

a. Kendras or Quadrants

b. Trikonas or trines.

c. Badhaka houses: By this we mean the 11th house for movable signs,
9th house for fixed signs and 7th house for common signs.

d. Upachaya houses: This refers to houses 3,6,10 and 11.

e. Anupachaya houses: This refers to houses other than 3,6,10, and11.

The general effects of planets have to be applied to individual

horoscopes by applying the aforesaid five factors and thereby coming to
certain broad conclusions. The planets do not yield results directly to an
individual by their inherent qualities. They attain modification on account
of Rasi, Nakshatra etc and this modified result is what an individual has
to experience. For instance, we attribute certain results to sun in
astronomy but the sun may turn out to be either a benefic or a malefic for
individual.

The planetary strengths (based on shadvargas) are applicable to an

individual, they are not the general features of a planet. The strength of a
planet for doing some specific good or bad is directly attributable to its
 36

strength in the six-fold division of the zodiac. This has no relevance to

astronomy. It is directly concerned with astrology.

Astronomy has nothing to do with an individual`s experiences.

However astronomy forms the basis for the predictions made through
astrology.

Astronomy is the science, which deals with the motion of celestial

bodies. Astrology is the science, which deals with effect of astronomy in
terrestrial matters.

The experiences of an individual are based on Dasa– Bhukti. This

Dasa– Bhukti is based on a fixed pattern that is directly linked to the
nakshatra prevailing at the Time of birth. This nakshatra, which is linked
to Time of births is also linked to an individual`s Poorva Janma Karma.
Thus it is through astrology an individual`s future can be predicted.
Astronomy, which deals with the movements of planets, has nothing to
do with an individual’s Poorva Janma Karma.

Nakshatra is based on the position of the moon. The moon

represents the mind, which is nothing but a bundle of sankalpas (or rather,
wishes or thoughts). These thoughts are direct consequences of Poorva
Janma Karma, which explains the Dasa– Bhukti sequence.

The Lagna is directly linked to place of birth and Time of birth.

This can be found out through the medium of astronomy. Nakshatra
enables us to know Poorva Punya. Thus based on Dasa/Bhukti the results
vary from person to person.

Upadanakarana is Astrology and Nimithakarana is Astronomy.

This is our Conclusion.
 37

NOTES AND REFERENCES: -

1) NijaAgantu Vibhagena Tatra Rogaa dwida smrtaha ( Ashtanga

Hrdayam, Sutrasthanam, Ch I, Ve 20)
2) Asatmaindriyarthe Samyogaha, Prajna aparadaha parinameschethi
Trayastrividha Vikalpa Hetavo Vikaranam Samayoga Yuktastu Prakrti
Hetavo Bhavanti (Charaka Samhita, Page 226, Ve 43)
3) Atma Manasa Samyujyate Mana Indriyena, Indriyam Arthena
(Varahamihira Horasastram, Page 100)
4) Ayuh, Karmacha, Vithamcha, Vidya, Nidanameva cha, Pancha Ethani
cha siddhyante Garbhasthasya Eva dehinah (Panchatantram 2.85,
Subhashita Ratna Bhandakaram 162/428)
5) Charaka Samhita, Vimanasthanam, Page 964.
6) Prarabdha Karmanaam Bhogadeva Kshayaha
(Sanatana Dharma Page 74)
7) Prakrshtam Arabdham Swa Karya Jananaya Ithi Prarabdham ( Shabda
Kalpadruma, Vol III, Page 364)
8) Rujathi ithi Rogaha (Ashtanga Hridayam, Page 1)
 38

CHAPTER – 4

Present view of ancient concepts

Karma Vipaka

Shanti Ratnakara

Purushartha Chinthamani

These books deal with remedial measures in vedas for diseases, which
have their origin in malefic planetary positions. They deal with
propitiation of devas for cure of diseases. They deal with the method by
which (1) diseases that have their origin in Poorva Janma Karma can be
warded off and (2), which seek a cure for the ills of present birth.

In Atharvana Veda, for diseases, Mani (gems), Mantra (Sacred

hymns or Incantations), oushada (Medicinal herbs) are the basis for
treatment. Treatment through mantras, Tantras, herbs and wearing of
gems are the four methods by which treatment can be given. In Atharvana
Veda, both curative and preventive forms of medicine are dealt with.

Bali (Sacrifice), devata Aradhana (Pooja of Devas), for cure of

diseases, pacification of planets to ward off obstacles due to planets in
malefic places; mantras addressed to devas, have to be adopted for
physical happiness (Atharvana Veda).

In Athavana Veda, manyu shamanam, unmatha nasanam,

duswapna nasanam, Manidharanam, are the rules prescribed. Charaka,
Samhita, Sushruta Samhita, Kashyapa Samhita, Harita Samhita,
Chakradutta, Astanga Hridayam, Rasa Ratna Sumuchayam, Yoga
Ratnakaram, Bhela samhita, Madhava Nidanam are the Ayurveda books
 39

which give remedies in the form of gems, mantras and herbs for cure.
Ramayana, Mahabharata and Bhagavata give reasons for mental diseases
and their cure. In Kavyas and Natakas also, causes for manoroga and
treatment for the same is given. In Sanskrit literature, these have their
origin in Vedas, Jyothisha and Ayurveda or rather they are examples for
these rules. In Yuddha Khanda of Ramayana, Lakshmana`s vishalyee
karanam, Vishapanam of Pandavas in Mahabharata, Dundukharee`s preta
vimochanam in Bhagavata are the examples. Rama`s exile in Ramayana,
Yudhistira`s game of dice, Syamantaka Mani episode involving Lord
Krishna are examples of planetary transits resulting in untoward
incidents.

The cause for separation of Nala and Damayanti –as due to Saturn -
is explained in that story itself. Thus this episode has its origin in
Jyothisha sastra and illustrates the fact that in the periods and subperiods
of Saturn one becomes prone to sorrow.

The exploits of mahatmas (Mahatma Sahasa Karma Karanam) are

due to their merits of previous births. Examples of miracles found in
puranas are given below: -

(1) Lord Krishna killing the demoness putana even as a child.

(2) Dhruva performing tapas at the age of five.

(3) The curse of sage Durvasa instilling fear amidst one and all

(4) Sage Kapila opening his eye and destroying 60,000 people in the
episode involving Bhageeratha and the Ganges.

(5) Sage Vasishta preventing missiles from coming near him in his tryst
with King Vishwamitra
 40

In Jyothisha the planets, through the science of astrology indicate

the manner in which a person has to undergo the effects of Poorva Janma
Karma, while the motion of planets is indicated by astronomy. The evil
karma of past births is said to exist in a dormant form when in a person’s
horoscope the Lagna is tenanted by a malefic in conjunction with Guliga.
A malefic in a particular Bhava, indicates the sorrow that a person is
bound to face in his life through the propensity of that Bhava; the
presence of benefics in a Bhava indicates that the person will get
fulfilment of wishes through the propensity of that Bhava. Just as heat
and cold are present alternatively in the world, Poorva Janma Karma is
also found to exist in the form of sins (papa) and merits (Punya).

Poorva Janma Karma is not patent but is inferred from the location
of planets in a given horoscope. We, at times, infer the cause from the
result. In this case, the cause is supposed to give rise to certain results.
For example, the presence of smoke may be inferred as due to fire. So
also cold is supposed to emanate from water, movements from Vayu, etc.
Likewise the presence of certain planets in certain positions enables us to
ascertain Poorva Janma Karma.

In a given horoscope, the 5th house determines a person’s thoughts.

If a natural malefic or a functional malefic or a malefic by virtue of
conjunction or aspect or a weak malefic or a planet with the above
qualities were to occupy the 5th, it can be inferred that the thoughts of the
person will eventually lead to grief and despair. A natural benefic or a
strong benefic or a planet with similar qualities in the 5th house will
eventually lead to happiness. This is indicative of merits earned in
previous birth.
 41

A solitary Bhava in astrology is never indicative of results. It gives

results only in tandem with the remaining eleven Bhavas. To measure the
propensity of a planet one has to judge the Sixteen Vargas
(ShodasaVargas). The Sixteen Vargas enable us to judge the link between
twelve Bhavas, thus providing the answer 1. For Mesha (Aries), the
house link is with Mars (Kshetra). The Hora link is with Sun and Moon.
The Drekkana link is with lords of 1,5,9 viz; Mars, Sun, and Jupiter and
the navamsa link is with the lords of nine houses. In Dwadasamsa the link
with twelve houses is provided. In trimsamsa, the link between the
planets is provided.

When these Vargas are analysed, we come to know the inter-

linking of all the twelve Bhavas. The human body functions through all
its organs; similarly astrology functions with the planets and Bhavas in
toto. A single organ in the human body cannot function independently; so
also a single Bhava without the influence of another Bhava cannot be said
to be indicative of results. This is an important underlying principle in
astrology.

The Zodiac can be compared to the human body 2. The houses can
be compared to the human organs. A man must exist for an organ to
function, so also the link with houses must exist for a planet to give
results. The word “Rasi ” itself exists to underline this fact.

“Agneyair vidavastha rasi Sahithai misraihi punarbhoo

bhavet”3

This verse shows that three malefics in the seventh house will
confer widowhood. However if they were to be conjunct a benefic, then
the results are modified and the lady becomes a remarried widow. The
 42

independent results of a benefic (happy conjugal life) and the independent

results of a malefic (widowhood) are both negated and a third new result
surfaces viz; a widow remarried (punarbhoo).

Astrology is that science which pronounces results in the backdrop

of culture and tradition. Independent of culture and tradition one should
never indulge in predictive astrology.

For instance, if a person born in China, Britain or Russia were to

inquire about results in astrology, then suitable to his civilisation, values
and his rules and regulations of life one has to study the planetary
positions and furnish appropriate answers. Let us now see a few concepts,
which have now undergone a transformation.

1. FOREIGN TRAVEL
(VIDESA GAMANAM)

Voyage to foreign countries was prohibited in ancient times. This

was associated with grief and misery. People performed remedial
measures to ward off the evil effects of planets which were responsible
for making persons go into exile. But today foreign travel is eagerly
looked forward to by many persons. Today foreign travel is related to
worldly happiness. Hence people today want to go abroad in order to lead
a life of comfort and affluence.

2. VAIDHAVYAM
(WIDOWHOOD)
 43

Widowhood was considered a source of grief and misery in olden

Times. One loses a guardian or the bread winner and also loses social
status in widowhood. But today as a result of reforms relating to widow
remarriage, there is no grief associated with widowhood as was the case
in ancient civilisation.

3. DIVORCE

This was considered a great source of grief in ancient times. But

today the concept has undergone a change and the rigour associated with
separation no longer exists today.

4. BIRTH CONTROL

Brunahati (killing of foetus) was considered as major sin in ancient

Times but today people are happy to practice the same in the name of
birth control.

5. VAMSA VICHHEDA
(TERMINATION OF FAMILY TREE)

This was considered as a sin in ancient times. A large family with

numerous children was considered a good augury in ancient times but
today couples consider a small family as a blessing which enables them to
lead a life of ease and comfort. Birth of grand children nowadays is
seldom looked forward to whereas in olden times people were anxious to
see their grand children.
 44

The advice of rishis is applicable only to certain people and should

not be construed as a guideline for one and all. Hence the ten agreements
in astrology (Dasa Porutham) is applied differently for different classes
of people.

Dina porutham is applicable to mainly Brahmins. Gana porutham

is mainly to vaisyas.

Similarly Vastu sastra does not give a general advice to one and all.
Keeping the background of each man it prescribes different types of
houses for different categories of people.

The dharma sastras, traditions and culture play a major role in

modifying the results of predictive astrology.

The science of astrology, has its roots in kala (Time) desa (place)
and vyakthi (individual). Kala refers to the Time, which is responsible for
modification seen in the individual who is born in some place, which is
called the “place of birth”. The place is the basis. The swabhava
(characteristic) refers to the individual. Kala (Time) is the Nimithakarana
(efficient cause) for swabhava vikara (modifications). Time has no
beginning or end and is related to all things found on earth. Time is
explained by astronomy. The science relating to swabhava vikara is
astrology. Astrology explains the swabhava vikara in things giving rise to
grief and happiness through Time as Nimithakarana. Astrology was
created for an individual with a mission who conducted his life in
accordance with a set of rules and regulations and the aforesaid qualities
of joy and grief are to be inferred from the standpoint of such an
individual.
 45

The whole of astrology is the word of rishis. It is applicable only

for certain culture. When a new culture sets in, the science will lose its
relevance. Adultery results in grief – This adage is applicable to one who
has culture. But to a person who seldom discriminates between good and
evil these words have no meaning.

Astrology tells that servitude is sin for a Brahmin. But in an alien

culture, servitude is never associated with grief. One culture says that
Himsa or violence is grief. But an alien culture will say that himsa is
happiness.

The concept of horoscope matching is intended for a person who

has faith in Grihasthashramadharma. Horoscope matching does not
benefit one who has no such goal. One who feels that happiness arises out
of sense organs will find no utility in horoscope matching. Mind is ever
seeking new pastures for certain persons who have no goal in life.
Horoscope matching will not benefit such persons.

One who has a fixed goal in life and who has certain fixed rules
and regulations in life will find astrology a sagacious advisor to ward off
obstacles in life.

Ayurveda says that one must live with a fixed aim in life. One
must live with certain dietary regulations. One who lives in such a way
remains free of disease. Ayurveda tells of treatment in conformity with
the Vedic teachings. All the teachings of Vedas show the means to
happiness and for elimination or mitigation of sorrow.
 46

Vedas provide the means for healthy upkeep of mind and its
thoughts. Ayurveda provides for healthy upkeep of body thereby
regulating the mind. Thus the two operate at two different levels and their
fields are also different, though the aim is one and the same.

The aim of Samskaras is to suppress the mischief created by evil

thoughts and to augment good thoughts thereby benefiting both the
individual and society. The aim of Ayurveda is to strengthen the good
things, which can be induced only by intake of good food and inflow of
good thoughts.

Time is invisible and indeterminate. It has no beginning or end.

Concepts like Anno Domini (A.D) or before Christ (B.C) are man-made.
Time is the basis of astrology. When the sun shines, it produces
modification in all things in the world. This modification requires a
certain period. This period is referred to as “Time”. This Time is
measured by keeping the motion of the sun, itself as a yardstick. All
things in the world are capable of being created or destroyed. But Time
can neither be created nor be destroyed. Whether this “ Time” will bring
about sorrow or happiness, is told to us in advance by Jyothisha sastra.
Just as a lamp enables us to know an object, which is hidden by darkness,
the fruits of Poorva Janma Karma and the Time of fructification, is
explained by Astrology.

In the backdrop of Vedas, both Ayurveda and Jyothisha,

substantiate their viewpoints. Over a period of time, what is manifested is
the intrinsic quality of the seed. Time has no qualities. Hence it does not
add any new quality to the seed. Thus, it is important to realise the fact
that only when a fixed set of rules and regulations are followed by a
 47

person, the rules of astrology can be correctly spelt out; else it would be
an exercise in futility. For achievement of the goal whether Time is
favourable or adverse is explained by astrology. It will tell whether the
mind, under the influence of Time, will give rise to favourable thoughts.
Thus a man with a definite aim in life requires the support of astrology.
Poorva Janma Karma can bring out modifications. But Astrology will tell
us only about such modifications, which occur in relation to Time. This is
backed by the authority of the Vedas.

“ Jyothisha” refers to sun, moon, and stars. Thus this Vedic view
informs us that for measuring Time one has to consider only the sun, the
moon and the stars.

For a day to be measured, we look at the sun. By looking at the

moon transits, we judge the length of the season. Time in association in
sun, brings about modifications. Hence astrology refers to the sun as the “
king of solar system”. It is also referred to as the “ soul of the universe”.
The Vedas proclaim the sun as the Atma of the universe.

By way of conclusion, it may be said that Ayurveda tells us about

the onset of disease. Astrology tells us about the Time of onset of
disease. This inter-relationship between Ayurveda and Astrology is
essential for understanding the cause of diseases. For Pitta rogas, the
relationships with Sun, for Kapha rogas the relationship with moon, for
vata rogas the relationship with Saturn is mentioned in Astrology. Hence
for diseases on account of Vata, Pitta and Kapha there is a link with
planets. For modification in mind and body, these three (in Ayurveda)
constitute the cause. Sun, Moon and Saturn (in Astrology) constitute the
 48

cause. The Qualities of Vata, Pitta, and Kapha are attributable to the
Qualities of the related planets.
 49

Notes and References

1) Varahamihira’s Brihat jataka
- Notes on ch I , St 6 Page 43
- Tr B.S.Rao
2) Kalagni varangamana namuro Hrtkrodavaso Brto
Vastir Vyanjana Murujanu yugale Jange tatongridwayam
Meshaswi Pratama Navarksha Charanaagcha krasthitha rasayo
Rasi kshetra grharksha bani Bhavanam chaikartha sampratyayaha ||
(Brihat Jataka Ch-I, stanza 4)
3) Agneyair vidavastha rasi
Sahithai misraihi punarbhoo bhavet
(Brihat Jataka, Ch-24, Stanza 9)
 50

CHAPTER – 5

Role of stage of life

There is a description of both sun and the moon in Yajur Veda,

where in it is stated that the sun travels on a mythological chariot drawn
by seven horses. The “ horses” denote the rays of the sun. Of the seven
rays, one is permanent and the other six are responsible for all
modifications, for which they are the root cause. The moon is a watery
planet. Only in combination with cold, heat can perform its work in
making modifications (Vikara). This cold is activated when the sun’s rays
fall on the moon. The moon, in turn, is responsible for inducing the six
seasons. This is the fundamental principle underlying Astronomy.

By taking the qualities of the planet into consideration and how

they produce modifications, the planets and their transits along with
effects are described in Astrology.

The motion of celestial bodies affects the heat – cold balance in an

individual and when his mind is affected his actions undergo a
consequential change, which bring about disease.

Astronomy is the science, which helps to determine Time. But

Astrology is that science, which deals with the onset of joy or sorrow in
an individual corresponding to the motion of celestial bodies and their
impact on an individual’s mind and body.

The human body is made up of the five elements. An individual’s

thinking brings about joy or sorrow. When there is harmony in thinking,
 51

the five elements function in tandem, bring about joy. When the thinking
faculty gets vitiated the balance of the five elements gets disturbed
resulting in sorrow. This is the Ayurvedic view.

According to Jyothisha, the motion of celestial bodies creates good

or evil in a man’s mind. This in turn augments or disturbs the stability of
the elements and thereby the individual experiences joy or sorrow.

In creation, starting from sky, until man, the sequence is as follows

(1) Ether (2) Air (3) Fire (4) Water (5) Earth (6) Herbs or food (7) Man.

In Ayurveda, this is indicated by vata, kapha and pitta. This is

contained in the three planets sun, moon and saturn. In other words they
indicate heat, cold and air. The planets have the following elements as
corresponding to their nature 1.

Jupiter - Ether
Saturn - Air
Mars - Fire
Venus - Water
Mercury - Earth

Cold produces germination, heat produces modifications and air

may cause disintegration. In creation, for man to function cold, heat and
air are required.

Man’s thinking influences the course of events. Thinking is based

on poorva punya. Thus poorva punya by influencing the course of
thoughts indirectly influences the course of events. The nature of planets
 52

as indicated above enables us to know the nature of thoughts thereby

enabling us to know the future course of events.

The general indications of a planet cannot be applied in toto in

respect of a man’s horoscope. When we judge an individual’s horoscope,
we have to go by the specific indications of a man’s horoscope.

If the planetary position is indicative of evil in respect of poorva

punya, then the man’s past karma is supposed to be bad. The evil past
karma gives rise to an evil planetary position, which forebodes evil. It
should not be misconstrued to imply that the planets forebode evil. It is
the evil past karma that results in the evil of the present and future. The
planets are merely the indicators of past karma. For instance, the
thermometer is merely an indicator of rise in temperature but does not
cause fever. Similarly the planets indicate the evil in past karma but are
not responsible for that karma.

The nine planets are made up of the five elements 2. The human
body is also made up of the five elements. Thus the planets and the
human body have a direct link. Thus the transit of planets is capable of
influencing human destiny. Water possesses the power of cooling. It is
capable of putting out fire. But when water is boiled, fire enters water
and produces heating effects. When boiled water is poured over a person,
the person gets scars on the body. So water which is cooling produces
opposite effects when heated. However water or boiled water when
thrown over fire puts it out. There the effects remain unchanged in spite
of boiling. This is the comparative result of water and boiled water which
is the result of interaction between fire and water. In Astrology,
 53

depending upon past karma, one has to interpret conjunctions of two

planets.

In puranas we have instances like Kamsa’s father who was a king

who was incarcerated and Salivahana who was in jail, who became a
king.

If Poorva Janma Karma has both good and evil, one does not
cancel the other. Both are experienced separately.

Arundhati, consort of safe Vasishta came from humble beginnings.

She rose to a high level of stature by getting married to Vasishta.

Dasaratha, in spite of marrying thrice, had a good name. Sri

Krishna had a good name, though he had 16008 wives and also attempted
to marry Jambavati and succeeded in his mission. But Indra lost his name
while trying to approach Ahalya with an amorous mind. This is due to
Poorva Janma Karma.

The action of a person gets recognition in one place. The same

action is censured in another place. How can the same action be censured
in one place and praised in another? The obvious answer would be that
the person’s past karma gives rise to this anomaly.
Some examples of this anomaly are given below:
Educated men behaving like fools.
A chaste woman steeped in sorrow.
A woman of evil ways experiencing happiness.
 54

We sometimes ask: How is this person, of good nature, suffering so

much? How is this evil-minded person blessed with so much joy? The
invisible cause is karma. Since planets are the indicators of poorva
punya, judgment of poorva punya is one of the main goals of astrology.

We sometimes find a person continuously experiencing happiness

suffering in between. The converse is also true. A person continuously
suffering has intermittent spells of joy.

There is a Malayalam commentary on Brihat parasara Hora Sastra

that gives an interesting viewpoint. The conjunction of two planets
having contrary indications can give contrary results. For instance Rama
married Sita. This was due to poorva punya. Subsequently both had to go
into exile. Then both experienced great sorrow. Fate, in the form of
prarabdha karma was such that the sins of previous births were
immediately activated when both of them got married.

In transits we sometimes find Saturn in the eighth and Jupiter in the

ninth. These are times when prarabdha karma gets activated to give joy
and sorrow, both at the same time.

In Ayurveda, we find that all things in the world have got both
gunas and doshas. Thus life is an admixture of good and evil.

In horoscopes, Dasa, Bhukti, Anthara etc., benefics and malefics

and their strenghths and their position in Gochara have to be analyzed. If
we find two powerful planets in action, one benefic and the other malefic
then both the effects are experienced at the same time.
 55

If one planet is strong and the other weak, in the above example
and both are contrary in giving results, then the opposite results accrue,
one strong and the other weak.

A small cause in Dasa, Bhukti or chhidra can sometimes yield great

results. If the Antara lord is highly favouable, then it can over come even
the adverse Dasa/Bhukti lords and if Gochara is favourable, then great
results are obtained beneficially, provided the person is destined for that
experience.

Strength or weakness of the Dasalord is established by two major

factors (1) Its strength in Shadvargas (2) Its strength in occupying a
favourable house from Lagna. If the Dasalord occupies a weak house in a
majority of the divisional charts its power to do good is reduced. So also
if the Dasalord occupies a house of evil like 6,8, 12, then also its benefic
propensity is reduced. The same principle applies to Bhukti and Chhidra
lords also. The position of these lords in Gochara is also important for
judging events.

For instance, let us assume that a strong Jupiter is placed in the

10th. It is in conjunction with an evil lord, say lord of 6,8 or 12. Then let
us further assume that both these planets are equally strong. Then, one
planet’s effect does not cancel the other. Both the effects are perceived.
If Jupiter is stronger, then the person gains in occupation. If the malefic
is stronger, then, a fall in position can be expected.

If Dasa lord or Bhukti lord or chhidra lord is the lord of the 3rd, 5th
or 7th star, then the evil effects have to be predicted even though they may
have other benefic propensities.
 56

An example needs to be cited here. Let us assume that the Dasalord

is Jupiter as lord of 5th house. He is both a natural and functional benefic.
He owns the adverse 5th star. Then he has propensity for little amount of
evil. When the Bhukti or chhidra lord is evil, then the Dasalord allows the
evil Bhukti or chhidra lord to perform evil without any interference. This
is how lordship over 3,5, or 7 stars works in giving results in Dasas and
Bhuktis.

The lords of Bhukti / chhidra are sub-ordinate to Dasalord. They

cannot give independent results by - passing the Dasalord. Whatever
results are caused are due to the Bhukti and chhidra lords interacting with
Dasalords.

These planets are supposed to give rise to two types of effects (1)
Material (2) Spiritual. These effects are to be forecast depending upon
the state of a person’s mind as also his stage in life like infancy, middle
age and old age. If a boy, who is eight years old, is asked to go on a
pilgrimage, then one can say that the effects of pilgrimage will not
directly benefit him, as he is too young to realise the benefits of
spiritualism. If the boy runs a Dasa of a planet, which can give conjugal
happiness, even then one should not predict such results, as they are
inappropriate for his age. If a planet is capable of giving rise in
employment, then such effects should not be predicted in the case of an
old man.

Moreover planets influence the mind, which gives rise to thoughts

which dictate future course of events. Man is a thinking animal. Hence
planets influence man. A cow gives birth to a calf and in certain cases,
the calf may be running the Dasa of a yogakaraka. But one should not
 57

predict that the animal would become a king in such times, because
astrology never applies to animals in the same manner it applies to man.

Influx of wealth and position should be related to job, education

and stature. Let us assume that a person get a favourable venus dasa. If
that person is a priest he may get a “Dampati Pooja” as engagement
leading to sudden influx of income. A politician in the above case
becomes a minister. By looking into a priest’s horoscope one should not
say Venus Dasa will make him a minister. One’s age, stature, education
and employment acts as a ceiling and provides the limit for the benefits
accruing to one in a favourable dasa.

Thus stage of life is an integral part of the principles governing predictive

astrology.

What is the Ayurvedic viewpoint of stage of life?

We say that a newborn child should not be given solid food. It is

fed on a liquid diet. As it grows, the food intake gets augmented and
finally reaches saturation point. When old age sets in, once again the
trend gets reversed and food intake is gradually reduced. Thus stage of
life is an integral part of Ayurvedic food regimen.

In Astrology we find that Balarishta (infantile suffering) will not

apply to an old man, conjugal happiness and spiritualism will not apply to
an infant. Planets give results appropriate to stage of life.

For instance, Mars is in the 7th. Then we have to predict an evil

result in respect of married life. For that particular person, Mars may be a
 58

yogakaraka. He may also represent valour and adventurism. But he will

start giving results denoted by the 7th house in tune with his intrinsic
qualities. Here, in the above case, Mars in the 7th will give a spouse who
is short-tempered, easily irritated and impulsive. Again in the above case,
Mars will have ownership of two Bhavas and may also be indicative of
several other Bhavas. But in preference to all those qualities, it will give
the results of his occupation of the 7th Bhava. This is true of all planets.

The Dasas and Bhuktis have to be applied in conformity with stage

of life. It is the stage of life, which determines the probable effects of
planets. The planets never determine the stage of life. The effects of
Dasas and Bhuktis undergo suitable modification in accordance with
stage of life.

Animals live is tune with Nature. When they feel hungry, they eat
something. Everything they do is by sheer instinct. Their deeds are
neither benevolent nor malevolent in a karmic sense. Their deeds yield
neither merit nor sin. The law of karma giving effects to poorva punya is
not applicable to inanimate things or animals since their acts are purely
guided by Nature and nothing else. A man’s actions are the logical
consequence of his thoughts. These thoughts originate from his past
karma. This process is facilitated by the rotation of planets. But in the
animal kingdom, "thought process” is non-existent and therefore
Jyothisha never applies to them.

Planets do not give effects based on their own volition. An

example could be cited here. Let us for instance, think of a horoscope
having Balarishta and Neechabhanga Rajayoga 3. Initially it is the
Balarishta effect which is felt .To be precise, when the child is born, then
 59

the prarabdha karma of the child gets activated and gives effects of
Balarishta. This evil effect is felt prior to the other rajayogas present in
the horoscope. Balarishta gains precedence over the Rajayogas. But no
individual can have a Rajayoga activated and subsequently feel effects of
Balarishta.

4 a
Thus prarabdha karma is the basis of effects felt during Dasas
4 b
and Bhuktis . But Dasas and Bhuktis never override the effects of
prarabdha karma.

We say that Balarishta is felt in infancy, Rajayogas in middle age

and Tattwa - Jnana or spiritual knowledge in old age. If planets are
capable of giving rise to balarishta, or rajayoga, then are they not capable
of giving at any point of life of a person? The answer is in the negative.

To enjoy Rajayoga, a person must have fully developed sense –

organs, which can never be the case with an infant. One should have
experienced all worldly affairs to gain Atma – Jnana and tattwa – Jnana,
which is possible only in an aged person. Hence stage of life is essential
for certain peculiar planetary effects.

Karma is of two types:

Pariharyam – or that which can be nullified by remedial
measures.
Apariharyam – that which cannot be nullified by remedial
measures.
 60

Devakopa (or Divine anger) is remediable. Manushya kopa (or

human anger) is irremediable. There are certain types of Karma, which
will take effect only if possibility exists.

Apariharya belongs to the category of Drdha Karma (definite

results). Pariharya belongs to the Adrdha (indefinite) category. There may
be a case where a person may have Alpayu or short life but Raja yogas
may be present. In such cases the Raja yogas belongs to that category of
Karma which will yield result wherever the possibility exists
(Drdhadrdha Karma). If longevity is there Raja Yoga will occur. If
Alpayu prevails Raja yoga will fail.

Planets will yield results only acccording to Avasta (Stage of Life).

This is because it is Time which causes stage of life. In prasna, we are
advised to predict results by looking at the planetary position and also the
omens prevailing at that time. The omens are comparable to stage of life.
If planets foretell good and auspicious omens are seen, good will occur.
Likewise if the planetary periods are good and stage of life (Avasta) is
suitable, beneficial results are to be predicted.

In literature also we find one word, giving rise to two meanings.

The word “ Saindhava” means salt and also horse. When the guest sits
for lunch, the query about “Saindhava” refer to “salt”, but when the guest
is about to leave that refers to “horse”. Thus Avasta determines the
implications.

In a running bus, the whistle sound makes it stop. The same whistle
when blown again causes the bus to run. So, in daily parlance also we
 61

find that based on Avastas, the same sound can denote two different
implications.

If Jupiter is lord of 7 in own house, lot of benefits can be obtained

5 a
in middle age . But the same in old age becomes a maraka or killer
planet. Here again Avasta becomes important 5 b.

Dasa has to be judged in such a way that whatever be the fruits

applicable to that Dasalord in that particular stage of life have to be
inferred.

Dasabhuktis cannot yield results independent of planetary transits.

If they were independent there won’t be any necessity for consulting an
almanac for looking at transits. Transits don’t yield results independent of
position of planets in the natal chart. If transits were to yield results, then
all people born in a particular Rasi all over the world will experience the
very same joys and sufferings. The Dasabhuktis and position of planets in
Gochara yield results while working in tandem and when they are in
harmony with each other. In other words, neither of them yields results of
their own accord. So also the Dasa sequence will not yield independent
results. They will yield results based on Lagna. For instance a planet in
11 and a planet in 12 in two different horoscopes may yield different
results. Suppose that planet were to be sun, then sun in 11 will yield good
results whereas sun in 12 will yield bad results. Thus the Dasa is
dependent on Lagna for yielding results in acccordance with poorva
punya. Hence poorva Karma is the basis of all results. The Dasa sequence
will yield the results. The Time is indicated by Gochara. The horoscope
shows the extent to which he will reap the consequences of Karma.
 62

NOTES AND REFERENCES: -

1) Viyat kshomi tejaha pavana paya sameva patayaha
Suracharya jnara dyumani suta devari sachivaha
(Jataka parijatham, Ch II, Ve 27 latter half)
2) Dyumanir amaramantri bhusutaha soma sowmyow
Gururina tanayarow bhargavo Bhanu putraha
(Jataka Parijatham, Ch II, Ve 51, first Half)
3) Neechasthitho janmani yo grahaha syat tad rasi natho api tad ucha
nataha sa chandra Lagnadyadi kendravarthi rajabhaved dharmika
Chakravarti (Phaladeepika, Ch VII, Ve 26)
4) a) Agneyaditara pathayo Ravi chandra bhowa sarpa maredyasani
chandraja ketu sukraha
Tena nadaha saNijaya chadu danya sowmyasthane nakha
nigadithaha saradastu tesham
(Reckoning from krittika divide the 27 nakshatras in groups of
nine. The sun, moon, mars, rahu, jupiter, saturn, mercury, ketu, and
venus give 6, 10, 7, 18, 16, 19, 17, 7, 20 year respectively as ruling
years in their Dasas) (Phaladeepika, Ch 19, Ve 2)
4) b) Pakeshabdahata daseswarasama Netranka bhaktaha samaha shishta
rupahata Naranga vihrtha masa nagirvasaraha
Multiply the years of planets mahaDasaby the years of the planet
whose Bhukti is sought. Divide this product by 120. The quotient
will denote the ruling years of each Bhukti
(Phaladeepika, Ch 21, Ve 2)
5) a) Sapatni sutavanmade Atisubhagastha tadudaro adiko dino jivati
sevaya kalusha bhagdirgayurijgesh tame.
(Phaladeepika, Ch 8, Ve 15)
5) b) Dwavartha kamaviha Marakayow Tadiswarastatra gatho baladyaha
(Phaladeepika, Ch 20, Ve 40)
 63

CHAPTER – 6

Cause of disease

Ayurveda tells of Prachina Karma ( Past Deeds ) as the Cause of

disease .
“Papam Karmethi Dasada 1” is the ayurvedic maxim. This implies evil
Karma is the seed of diseases. The causes of diseases are 2
Apathya Ahara Viharam : wrong food Habits and Wrong routine.
Prajna Aparatham : wrong thoughts spoil the mind. When mind is
perverted, evil deeds accrue.
Parinamam : Change of Seasons.

One of the three factors mentioned supra is the cause for almost all
diseases. If a disease is seen in the absence of the three factors mentioned
above, then the definite cause is Prachina Karma. The Vedas proclaim
Poorvajanma Karma as the cause of disease. This is the source for the
knowledge of the above belief.

The maxim is “Poorva Janma Krtam Papam Vyadhi roopena

Badhate 3”. For an effect there ought to be cause. Where there is some
effect for which the cause is not known then it implies that the cause is
not discernible to the mind but does not imply that the cause is non –
existent. This is known as “Adhrishta” (unknown cause). This view of
Dharma Sastras has been followed by the founders of Ayurveda.

“ Adrishtam ” or “Daivam” loosely translated as fortune or destiny

really refers to Poorva Janma Karma. The efforts of the present birth is
termed as “Prayatnam” or “Purusha Karam” in Ayurveda.Astrologer is
 64

referred to as “ Daivajna” (one who knows destiny). This in fact refers to

Poorva Janma Karma. In Ayurveda there is no method by which Poorva
Janma Karma can be inferred. By the medium of planets, Jyothisha refers
to Poorva Janma Karma.

This explains why Ayurveda should be studied in an inter-

disciplinary manner with Jyothisha. One complements the other. This
thought originally occurs in Atharvana Veda.

Atharvana Veda talks of “shantikam” and “Poushtikam”.

“Shantikam” refers to remedial measures for warding off evils while
“Poushtikam” refers to nurturing our growth. In Jyothisha, we find that
what is referred to, as “Shantikam” is in practice the daily worship of
Navagrahas done by people. How is it a remedy for troubles? It purifies
the mind. The mind becomes clear. A clear mind desists from wrong
actions, which could possibly lead to future problems.“Poushtikam”
refers to the Karmas which actually strenghten the mind and body. This
means doing karma like Navagraha Homam and meditation on the nine
planets (Navagraha Upasana).

Remedial Measures are undertaken using a combination of:

Gems,
Herbs and,
Hymns or Incantations (Mantras)

Gems have their origin in astrology. Herbs are prescribed in

Ayurveda. Mantras are found in vedas. When these three are combined,
what we really do is to fuse the principles of Jyothisha, Ayurveda and the
 65

vedas. Each one complements the other two disciplines. Hence the need
for fusion of these three disciplines.

To nullify the effects of Poorva Janma Karma, in the present birth

we perform the Homam, to ward off the invisible cause, while the intake
of herbs in the Ayurvedic viewpoint nullifies the visible cause that is at
the root of every disease.

In Atharva Veda, Ayurveda and Jyothisha are the two sciences,

which is supposed to be blended along with the vedas as the remedy for
human grief. Hence the vedas recommended a fusion which is taken up as
the present dissertation.

In conclusion, it may be said that the success of this dissertation

lies in the fact that though Ayurveda and Jyothisha exist as two
independent sciences for study, we derive the total benefit of their
existence only when they are read in tandem. Honey and Ghee are
separate products. They work in unison and nurture the human body. This
example may not be out of place, to mention at this juncture.
 66

NOTES AND REFERENCES: -

1) Papam karmethi dasadha
(Ashtanga hrdayam, Sustrasthanam, Ch II, Ve 22)
2) Asatmaindriyarthe Samyogaha, Prajna aparadaha parinameschethi
Trayastrividha Vikalpa Hetavo Vikaranam Samayoga Yuktastu Prakrti
Hetavo Bhavanti (Charaka Samhita, Page 226, Ve 43)
3) Poorva Janma Krtam papam Vyadhi roopena Badhate
(Veerasimhavalokanam, Ch I, page 2)
 67

CHAPTER - 7

Astronomy and Astrology

Stars have a major role to play in Jyothisha sastra. There are

twenty-seven stars in Jyothisha – this is known from vedas. For each star
there is a corresponding devata. There is a particular yoga associated with
each star. The qualities of stars are also explained by vedas. In each of the
four-vedanga Jyothishas - Rig, Yajur, Sama and Atharva- the divisions
and numbers of Stars is mentioned. Janma, sampat, vipat, Kshema,
Pratyaram, Sadhako, Vada, Maitra, Paramamaitra are the nine stars
counted from a person’s Janma Nakshatra (Birth star) 1. This counting
system was later on developed in textbooks on Muhurtha and adopted for
matching of horoscopes.

There are countless numbers of stars in the universe. But in the

four vedas - more paricularly Atharvana veda- only twenty-seven are
taken into reckoning for the remedial measures to be undertaken by an
individual. This is an astronomical principle, which later on came to be
applied in astrology. These twenty-seven stars are divided into three
categories. First category starts from Janma and ends with Parama Maitra.
The second and third start with Anujanma and Trijanma respectively.
This is the point of intersection betweeen astronomy and astrology.

Atharvana Veda deals mainly with remedial measures for an

individual man - not for the world as a whole. The stars have a direct link
with the deity taken up for propitiation. The stars have a major role in
astrology. Thus astrology imbibed these principles from Atharvana Veda.
 68

In this world we come across several natural events. Some of them

are given here as follows: -
Excess rainfall - (Ativrishti)
Drought - (Anavrishti)
Sankramika roga - (Epidemic)
Trouble from Mooshikas - (Plague)
Trouble from pests - (Salaba Peeda)
Earth quake - (Bookambam)
Volcanoes - (Agni Parvatam)
Thunder - (Asani Padam)
High tides - (Samudra Kopam)

These phenomena trouble all living beings in our planets - not

merely man. Kala vidanam or astronomy brings all these about. The
source for the above is the transits of planets.

For living beings other than man, the impact of these changes need
not be mentioned as they live in harmony with Nature, since they do not
have sixth sense. But man does not live in harmony with Nature. He
functions sometimes against the trend of Nature. Thus Rishis did not
bother to explain the impact of astronomy on living beings other than
man. But Rishis discussed the impact of planetary movements on Man
and his future elaborately. This science came to be known as Astrology.

Living beings, other than Man, undergo birth, modifications and

death. Thus their lives are largely governed by nature. They have no
intelligence. Hence they never go against Nature. Hence their entire life is
dictated by nature according to a pre - determined plan. These beings live
and die according to the dictates of Nature.
 69

But Man, in general, attempts to change Nature according to his

plan of life. The plan of Nature at times goes against his nature, which is
dictated by his mind. Man’s mind gives him ideas .He attempts to
implement his ideas even at the cost of going against Nature. Drought is a
natural phenomenon. This is known as "Anavarishti". It is on account of
certain planetary movements. This is explained in Astronomy. Vedas
prescribe "Kariraishti" as a remedy for drought. This is as example of the
link between astronomy and vedas.

We find certain couples who are childless. The vedas prescribe

"Putra Kameshti Yaga" as a remedy for childlessness. If this ritual is
prescribed for a couple who have crossed the age of fifty, then by that
time both of them would have become incapable of giving birth to
children. This ritual will then become an exercise in futility. To discover
that couples would have difficulty in conception, we need astrology. This
is an example of the link between astrology and the vedas.

There is a limit to the feelings of animals. When they do not find

water, they migrate to places where there is water. Similarly we find birds
that migrate to countries more favourable to their survival. The instinct of
birds is governed by Nature. Thus Astronomy controls the lives of
animals and birds. They are not relatable to Astrology.

The functioning of man is such that he does not hesitate to destroy

dharma for his selfish purposes. To cure this rishis propagated Astrology.

To ward off disease and death, it is necessary to know the time of

advent of these events before hand. For this astrology is required.
 70

Astrology is subservient to culture and environment. Thus Indian

Astrology will apply to other countries subject to certain modifications.
Concepts like vaidavyam and Kalatra Dosham are familiar to India. But
in countries where these concepts are non-existent, the principles of
astrology ought to be applied, keeping in mind the modifications required

The Phalabhaga (Fruits of astrology) deal with the results of

planetary positions and these are works of Rishis. It is a bye - product of
Vedic thought. The day - to - day lives of Bharatiyas (Indians) have their
foundation in Vedic thought. The thoughts of man lead to either joy or
sorrow. The thoughts of individuals were in harmony with Vedic thought.
The end of human thought is either joy or sorrow. What Rishis
proclaimed in Phalabhaga is what is perceived as joy or sorrow from an
individual’s perspective.

Widowhood, Marital doshas, inter- caste marriage, childlessness,

santhana Arishta, Atma Vidya Prapti, Pravrajya Yoga, roga samprapti,
Asalipatha Maranam (Death due to lighting strikes), visha prayogam,
Atma Hatya, Daridryam, Chowryam (theft), Manusha vikrayam, Matr
Pitr thyagam, Brunahatya are some examples of good and evil concepts
which have their origin in vedic thought.

The chathurvidha Purusharthas (four ends of life) are Dharma,

Artha, Kama and Moksha. This concept is peculiar to vedas. The
Bharatiyas lead their life in accordance with this dictum. The obstacles to
the attainment of these four objects can be found out through astrology
and also the way of removal. Hence, astrology applies in toto to the
Bharatiyas.
 71

Again the following categories of people, will not be able to

experience the results of astrology.

Athiest
One has adandoned Karma
One who has no rules or regulations in life.
One who has only, Artha and Kama as the objectives of life.
One who lives in animal instincts.
One who does not accept the views of vedas, shastras Puranas and
Ithihasas.

The above groups of people do not derive any benefit out of astrology.
Astrology is beneficial only to those people who have firm belief in
the rules and regulations of life. The job of astrology is inference of
future. To think in pursuit of potential good things to occur in future and
to avoid the pitfalls of future is the prime benefit of astrological
principles. In that way it is highly useful to a person who leads a
principled life.

Longevity and modifications on account of growth are determined

by astronomy. The joys and sorrows on account of an individual’s
thought are determined by astrology.

Ayurveda deals with two types of diseases viz. physical and

mental. "Roga" means disease, which is synonymous with grief. "Roga
nivrirti" or cure of disease is synonymous with happiness. Indigenous
herbs and indigenous food regimen are capable of curing diseases better
than alien food regimen. People of south India are comfortable with rice
while people of north India are comfortable with wheat. Similarly
 72

mustard oil is conductive to health and used in North India extensively,

while the same is formative of disease in south India. Thus, Ayurveda has
to be applied using the principle of "Desasadhyam" (conducive to a
particular place) and "Desacharam"(habits of people of particular place).
Thus geography is relevant to both Ayurveda and astrology.

Both Jyothisha and Ayurveda are subject to the four principal

objects of life viz. Dharma, Artha, Kama and Moksha. Both these
sciences prescribe Sattwic mode of life. Both Ayurveda and Jyothisha
have a common aim - to promote happiness and to prevent sorrow.

An important area where Ayurveda supports astrology is with

regard to birth of children. Santana Arishta, Santana Abhava and birth of
handicapped children can be foretold by astrology. If the remedies
suggested by Ayurveda are faithfully implemented, then the evil forecast
by Astrology can be successfully warded off. For every modification
there must be a cause. For every result forecast in astrology, there must
be a Nimithakarana. When that Nimithakarana is absent there would be
no adverse results. Even in astronomy Nimithakarana’s absence can foil
the result. There may be heavy clouds. But in the absence of wind there
will be no rain at a particular place. Cause leads to effect.
Samavayakarana (direct cause), Asamavayakarana (indirect cause) and
Nimithakarana (efficient cause) are all needed to produce results. Even
when Samavaya and Asamavayakarana are present, absence of
Nimithakarana foils the result. For instance, seed is the Samavayakarana,
earth is the Asamavayakarana and rain is the Nimithakarana. Thus widow
hood cannot result in a woman if the husband has longevity according to
his horoscope, which is a Nimithakarana for widowhood.
 73

There may be combinations for progeny in both the horoscopes but

performance of sexual intercourse is the Nimithakarana. Dhana Yoga
may be present in a horoscope but will not fructify in the absence of
suitable efforts. A horoscope may show that a person will get a high post
and thereby become famous but here again the pre- requsite for the
attainment of this objective is hard work and untiring efforts. In a kitchen,
there may be vegetables and all other materials required for cooking but if
the cook is absent, the food will never get ready.

There is power that is required to activate things (chaithanya) and it

is that which we are now discussing it under the banner of
"Nimithakarana" and its absence will ensure work undone even if all
other things required for that work are available.

If a person is destined to be childless, then that person will function

in such a way that he will avoid getting a child. A man destined to go to
jail will commit an offence. The deed produces the effect. For the
performance of a deed the seed is thought. If that thought, could be
neutralized then the resultant effects could be nullified. This art of
performing remedial measures for neutralizing the potential evil is known
as "Pariharas". When the Pariharas are performed the man’s intelligence
undergoes a transformation. Thus he either performs or abstains from
performance, certain actions .He performs desirable deeds and abstains
from performing undesirable deeds. This is the science behind remedial
measures. The "Nimithakarana" which eventually leads to the effect is
either created or avoided to yield the final result. This is an instance of
free will modifying the effects of destiny.
 74

In Jyothisha the Upadanakarana is poorvapunya. Time or

astronomy is the Sahakari Karana. Nimitha Karana is purusha prayatna
(human efforts). If one of the above factors is absent, the object will not
be achieved.

The most important factor discussed above is human effort, which

constitutes Nimitha Karana. Between destiny and free will, the stronger
of the two will decide the course of events. The invisible destiny, if both
evil as well as weak in nature, can be overcome by a strong effort. In
Puranas we find an example of this principle. Savithri was able to
overcome the fate of her husband Satyavan by performance of vows.
Markandeya was destined to die at the age of sixteen. By devotion to
Lord Siva, he was able to overcome an adverse weak destiny.

Where destiny is powerful and adverse, it will prevail irrespective

of whether efforts are strong or weak. Despite Rama asking Lakshmana
to stand security for Sita, Ravana abducted her. In Srimad Bhagvata, we
find that Parikshit made great efforts but finally failed to overcome death.
Viswamitra tried to create to another Indra but failed.

Dasaratha got four children through the performance of Putra

Kameshti Yaga. This is an example of a powerful human effort
overcoming destiny.

Where human effort is powerful but destiny is very powerful and

also more powerful than human effort, then destiny will prevail. Kamsa
imprisoned Devaki and also wanted to kill her child even when born, but
still Sri Krishna was born and was also able to defeat the nefarious plan
of Kamsa.
 75

When a man performs his Karma diligently, then the planets, which
are capable of doing evil, become incapacitated. Thus human efforts can
overcome destiny which is adverse to him. We find an instance in
Puranas of wrong efforts inducing evil. King Nala did not wash his feet
properly and Lord Saturn was able to enter his body an accoount of this
defect. Since the deed was defective, adverse destiny gained access.

Hence one need not know about fate or destiny and should always
take maximum efforts. Efforts are always capable of subduing and
nullifying the effects of an adverse destiny. But the existence of adverse
destiny need not demoralise a man and on this account, he should not
desist from performing actions.

Lord Krishna gives the following advice in Bhagwad Gita

“You have a right to perform your prescribed duty but you are
not entitled to the fruits of action. Never consider yourself the cause of
the results of activities and never be attached to not doing your duty”
(Bhagwad Gita, Chapter 2 Verse 47)

The advice given is to take all efforts without bothering to know whether
it will be fruitful or not.

The Time of birth of a child is reckoned in the following ways 2: -

Adhana Kala : Time when the sperm unites with the egg.
Chit Pravesa : Time when the soul pervades the child in
the womb.
 76

Jala sravam : Time when there is secretion of water

prior to delivery.
Siro Darshanam : Appearance of the head.
Bhoo Sparsam : Time when the child touches the earth.

The Lagna can be fixed in keeping with the time of any one of the above
stages of birth.

“Ayuh Karmacha vithamcha vidya Nidanameva Cha” “Pancha

etani cha Sidhyante Garbasthasyeiva Dehinaha 3”
“Longevity, Karma, wealth, Education and death are decided
even in the womb”.

A tree bears flowers and fruits. But the substance required for all
these is contained in the seed. Simililarly what the abovementioned verse
explains to us is that features like a man’s future knowledge, wealth,
work, death are all pre- determined even when that person is at a
formative stage in the foetus.

What is latent as the seed is made patent after that person is born
and starts growing up. It is only when a person is born that he gets
influenced by the planets. Thus “Bhoosparsam” is reckoned as Time of
birth. When in the womb, the child is no different from its mother. For its
physical and mental growth, the cause is the mother. It gets nourishment
only through the mother. The child gets separated from its mother when
the umbilical cord gets snapped.
 77

An effect of astrology can be predicted only when a person gets

connected to Time. The unborn child is not related to the planets in any
way. When a child is born it gets into contact with earth .It automatically
gets connected with the five elements. Thus “Bhoosparsam” is the Time
denoting the “Lagna” of an individual.

When we compute the sistha Dasa (Dasa remaining at the Time of

birth) we ignore the portion of Dasa which has expired when the child is
in the womb. What is taken up for analysis is the unexpired Dasa at the
time of birth. This shows that astrology has no relevance for an unborn
child.

A person’s birth star is the star at the time of “Bhoosparsam”. The

other four stages of birth may have occurred at the time of different stars.
But these are not considered. There is a sequence of planets governing the
embryo from conception till birth. But this sequence is changed at the
time of birth and from then on the person gets into Vimshottari dasa.

It is the karma of previous births that determines the planetary

position at the time of birth reflected in the horoscope. But the horoscope
does not influence your past karma. The planets are common to one and
all. But the individual horoscope is unique to that individual.

Astronomy is a science. It is common in application to the whole

world. We always have drought in one place like Rajasthan whereas in a
place like Cherrapunji in Assam, there is excess rainfull. Like this
varying from place to place, the Lagna differs.
 78

By reading the horoscope one can forecast the individual’s future.

Thus it is with reference to an individual’s horoscope, the influence is
inferred, not with reference to astronomy, which applies to the world as a
whole.

There may be number of persons born in the months of April and

May. All of them will have Sun in the Aries in exaltation. When we look
at astronomy, we find the sun similarly placed. But when we look at
astrology we fnd that the persons would have been born in twelve
different Lagnas. Hence effects vary from person to person.

Time is important since the seed is able to manifest its potential

only in conjunction with Time. This is the work of Dasas and Bhuktis. To
describe the effects of Dasas and Bhuktis, we have to reckon how the
planets are placed in an individual horoscope along with how planets are
placed in transit.

Thus all horoscopes deal only with an individual’s destiny. The

planets influence a man’s intelligence, which in turn influences his
thoughts and actions, which lead to the future course of events.

The sun rises in the east and sets in the west. Again the next day it
rises in the east. This is proof that planets travel in the same orbit again
and again. The planets are nine in number. They travel in the respective
orbits. Time is reckoned only with reference to the nine planets. There
cannot be a tenth planet. Only the nine planets in the respective spheres
can occupy the space in orbit. A new planet cannot come into being
through creation.
 79

All the nine planets have a role to play in shaping a man’s

intelligence. Planets have no individual effects. Only the planets indicate
the fruits of karmas.

A planet in a particular Bhava gives the effects of that Bhava in

accordance with the poorva Karma of that man and the propensity of that
planet. The attributes of planets should not be applied in an individual’s
horoscope without appropriate modifications. Jupiter, who can give
marital bliss, can also cause death of spouse in certain places. The giver
of grief, Saturn can also confer great happiness.

The individual qualifications of planets are mentioned in textbooks.

They differ while differences in Lagna come into force. It is on account
of the differences in Lagna, planets behave differently. Planets are
disqualified from giving effect to their individual qualities. They give the
effect based on their position in an individual’s horoscope. For an
experience to occur, we require astronomy, astrology and the individual.
Reasons like Sahakarikarana and Nimithakarana are also required.

Textbooks on astrology talk about whether a planet in its Dasa will

be a benefic or a malefic. But to what extent an individual will experience
the effects will vary from one horoscope to other. When it will be
experienced can be judged from Gochara and the extent from the analysis
of Shadvargas.

In conclusion astrology is a subject which deals with a individual’s

destiny and is different from astronomy which is common to all living
beings on earth.
 80

Astrology is the work of Rishis, who by the their intelligence

taught the world, the effects of motion of celestial bodies, which is found
in astronomy. The effects of planets are not uniform to all people, but
varies on account of Poorva punya. The laws of astrology cannot
transgress the law of Karma. When the body and mind are kept healthy,
the effects of adverse planetary transits can be overcome. Astrology is the
science that helps us in that direction. The remedial measures prescribed
in Dharma Sastras also help us in this task. When the remedial measures
are performed the mind and intelligence undergo a change for the better
and the adverse results are mitigated.

Astrology has its origin in vedas. What Rishis have done is to make
the Science clear to laymen by their teachings. Upadanakarana for
Jyothisha Sastra are Grahas, Nakshatras, Poorva Punya of individual,
time of occurrence. Astronomy in the form of Gochara (transits of
planets) is Nimithakarana. .

From the above discussion it becomes clear that the past Karma of
individuals which may be good or evil, manifest themselves as the effects
of planetary positions in a given horoscope and astrology is the science,
promulgated by Rishis, which deal with the effects of planets and
determine the Time of occurrence of events and the impact they have on
an individual.

Let us consider the example of a student who wishes to pursue

education. His intelligence is the Upadanakarana. The school textbooks
and other accessories constitute Sahakarikarana. The Guru is the
Nimithakarana.
 81

If a person is endowed with Poorva punya then we may say that the
Upadanakarana is in good condition. But if the Sahakarikarana (Dasa and
Gochara) and Nimithakarana (efforts) are weak or deficient, then the
effects will undergo a modification and the results may not be fully
manifested.

As efforts constitute Nimithakarana, what is potentially evil can be

mitigated and what is indicative of good can be agumented. Remedial
measures ensure that we either avoid evil, which is likely to occur in
future and augment good events to occur in future.

Prajna Aparatha is cause of disease (wrong thoughts can create

disease). Wrong thoughts are caused by wrong (Past) Karma. To change
the courses of thoughts, one has to change the food habits and attitude.
Thus the reformed mind and diet help us to avoid future problems.

Body and mind are the field for disease. Thoughts occur in mind as
a consequence of past Karma. Ahara and Vihara are the Nimithakarana.
Environment and Time are the Sahakarikarana. When Nimithakarana is
favourably altered by our efforts, the Upadanakarana is forcibly rendered
non-functional. Human effort is common to both Ayurveda and
Jyothisha.

Ayurveda and Jyothisha are linked to each other and therefore an

interdisciplinary study would be fruitful. A comparative study of
Jyothisha and Ayurveda is feasible, as the outlook and goal of both
sciences are similar to each other.
 82

NOTES AND REFERENCES: -

1) Janma Sampat vipat kshebaya pratvaraha sadhakasthatha | Naidano
Mitra vargascha paramo maitra eva cha || (Bharatiya Jyothisha Sastra,
Page 99)
2) Adhane Janmaniva Prasnaiva Dwadasamsake Chandraha Yasmin
Avastithasyat lagnam Va Tatsamam satwam ( Saravali, Ch 8, Ve 3)
3) “Ayuh karmacha vithamcha vidya nidanamava cha”
“Pancha etani cha sidhyante Garbasthasyeiva Dehinaha” ( Pancha
tantram, 2.85, Subhashita Ratna Bhandakaram, 162/428)
 83

CHAPTER – 8

Effects of Time

Ayurveda is not a creation of Man 1. It already exists in Nature.

For all modifications we find in Nature, heat, cold and wind form the
cause. Depending on geography and natural causes, seasons may be four,
five or six in number.

In continents like North America there are only four seasons. In

continents like Asia there are six seasons. The number of seasons varies
with average temperature of that place. In some countries of Asia, like
China and Mongolia there are five seasons. In summer there is extreme
heat. In rainy season there is extreme cold. The other seasons are
combinations of heat and cold.

The world is functioning on account of the change of seasons.

Creation, sustenance and destruction are going on ceaselessly in Nature.
Insects are created on account of extreme humidity. For creation, water is
needed. For further modifications, heat is required.

Wind assists both heat and cold and enables that to perform its
task. It helps to spread the potency of that element. Heat spreads on
account of wind. So also, cold spreads on account of wind. Thus wind is
required for creation, sustenance and destruction.

The five elements are earth, fire, wind, water and ether. The earth
is the basis for creation. Fire is required for modifications. Water is
required for creation. Space is required for these to take place. Space is
 84

represented by the element, “ether”. Wind is required for spreading or

circulating the other elements. For instance, fire spreads on account of
wind.

Water already existed in nature. The five elements are known as

“pancha bhootas”. They constitute the root cause for all things that we
see in this world. The things in the world are all combinations of the five
elements.

Every living being has within itself heat, cold and wind. Even if
one of the three is absent, then it dies. Thus heat, cold and wind as Agni,
Jala and Vayu run the cosmos. Whatever is seen in Brahmanda (cosmos)
is also seen in pindanda (individual body). The three elements Agni, Jala
and Vayu are present in human body as Pitta, Kapha and Vata
respectively.

Treatment in Ayurveda involves adding the humor that is deficient

and expelling the humor, which is in excess.

Disease is a condition in which there is disequilibrium of the three

humors.

Some herbs have more of chillness within them while others are
hot in potency. To offset the inequilibrium, treatment is given with the
use of herbs.

Good health is a state when vata, pitta and kapha are in a state of
equilibrium.
 85

Treatment is required to restore vata, pitta and kapha to their

normal conditions. Excess treatment is therefore harmful. What is in
excess alone should be expelled. What is deficient should be
compensated to that extent. If the treatment is in excess of that
requirement then treatment becomes harmful.

Leprosy or eczema is the disease. Skin disfiguration and itch is the

resultant condition. Rheumatism is the disease. The difficulty in joint
movements is the condition. Excess of pitta is the disease. Mouth ulcer
is the resultant condition. Excess kapha is the disease. Running nose is
the resultant condition. Sometimes we mistake the condition for the
disease.

Thus equilibrium of humors is health and disequilibrium is disease.

Wrong food habits result in disequilibrium of humors. So also wrong
actions. When mind gets corrupted it induces wrong actions and allows
intake of wrong food items.

“Prajna” refers to working of man’s intelligence. “Aparatha” refers

to error of perception. When the thought that arises in mind functions
through the intellect, an error of perception that occurs is known as
“prajna aparatha”. It is the basis of all sufferring. Mind is the cause of
bondage and liberation 2. So goes the vedantic maxim. This view is
accepted by all the darsanas, excepting atheism. The different schools of
thought use different terms to explain this view. In Astrology, before we
look into a person’s horoscope, we should know certain concepts. The
karaka of mind is moon. Moon, when not related to other planets, is
neither exclusively good nor evil. It waxes and wanes. It is inert. It has
no light of its own. It is related to water. Mind functions but has no
 86

consciousness of its own .So also Moon functions but on its own, is inert.
This is the reason for the similarity between moon and mind. “Manas
thuhinagu” is the astrological dictum.

The karaka of the soul is sun. Atma has chaithanya but is non-
functional. This view is accepted by all schools of thought. “Atma
Dinakrit 3”-is the Jyothisha view point (sun is Atma). While discussing
the actions of man, Varahamihira says that Atma functions through the
mind, mind through the sense organs, the sense organs through the
objects 4 and thus mind perceives joy and grief.

Only in places where sun has relationship with moon, we can say
that the mind functions. Bereft of harmonious relationship with sun and
moon, the planets cannot yield any benefit to man. The good and evil
that planets do to man, and the extent, is determined by its relationship
with sun and moon.

In Astronomy, seasons are determined by the influence of sun and

moon. “Rajanow Ravi Shitagu 5 ” – ("sun and moon are the kings among
planets”) – is the Jyothisha viewpoint. Since a unique position is given to
sun and moon in astronomy, a similar position is given to them in
astrology also. Hora is an astrological term where sun and moon are the
only planets given lordship.

In Ayurveda also we say that sense organs cannot function when

mind and soul are absent.
 87

Mars, Mercury, Venus, Jupiter and Saturn function only when they
are related to sun and moon. Uttarayana and Dakshinayana are formed
only because of the Sun-Moon relationship. The relationship between
Atma and Manas is the basis for the function of sense organs. Just as
sense organs cannot function when the mind - soul basis is absent, the
Tara grahas cannot function when the sun-moon basis is absent. This is
the reason for the opinion expressed by Prithuyasas in Hora Sara wherein
he states that the effects of planets are felt when they are in harmony with
the sun and moon and the effects are not felt when that link is absent.

For all joys and sorrows, to be experienced by an individual,

chandra bala or strength of the moon is important. Tara bala (strength of
star) and chandra bala (strength of moon) are recommendatory for all our
activities. So also vidya bala refers to poorva punya and daiva bala is a
Sahakarikarana and support of these two are necessary for all our
activities.

For health and karma, sun and moon are essential. Astronomy has a
wider field compared to Astrology or Dharma sastras. Astrology and
Dharma Sastras restrict their field to human activity. But astronomy
extends its field to the entire cosmos.

Karma cannot be understood by scientific analysis. Basis of

astrology is Poorva Janma Karma. This karma gives rise to
poorvapunya. This poorvapunya can be inferred by astrology. The
science of astrology is expounded by the rishis. Thus, Poorva Janma
Karma cannot be explained through any science other than astrology.
Today, research is going on in astronomy. This has led to several
findings, which are new to that science. However, no original research
 88

can be done on astrology, because today there is no human being

endowed with an intellect on a par with the Rishis. Thus a research
giving rise to a new theory cannot be done in astrology.

Astrology accepts Karma theory. Likewise Ayurveda accepts

Karma theory. This Karma theory cannot be understood by science.
Astronomy is the basis. Explanation of a man’s karma on that basis is
astrology.

Medical astrology is therefore a justifiable doctrine and a

comparative study is both desirable as well as feasible.

The motion of sun and moon induces several changes in objects in

the course of terrestrial life. Living beings exhibit different behavioural
patterns as a result of the influences of sun and moon. The Rishis
observed that these changes correspond to the differences in individual
tendencies. Thus it is the individual tendency that determines the nature
of changes. In man, the changes correspond to his Karma. This is the
basis of astrology. For any change to be made in astrology there has to be
a corresponding change in astronomy. Hence, the change of house
effected by planets like Jupiter or Saturn induces change in an
individual's life, which is explained by astrology. Planet induces change;
extent of change is due to individual karma. Karma is the basis of
astrology.

Ayurveda is the science of Nature. Heat and cold are renamed as

vata, Pitta and kapha but the subject matter is the same.
 89

Time influences the motion of planets. This is the science of

astronomy. Time influences the health of human beings. This gives rise
to disease as well as health of human beings. This is the science of
Ayurveda. Time influences the mind of human beings leading to joy and
grief. This is the science of Astrology.

Time is the Nimithakarana – not an Upadanakarana – for all the

three sciences.

Time gives expression to the health of human beings. This is

Ayurveda. Time gives expression to the qualities of human beings,
depending upon his Poorva Janma Karma, Poorva Punya and other basic
qualities. This is Astrology. Thus Time does not induce any change in
the individual. In that sense, it is not an Upadanakarana. By bringing
about modifications, it acts as a Nimithakarana. Time does not create
anything. All things created are fusion of the five elements. But it brings
about modifications based on individual qualities. The qualities of
individuals are influence by Time.

The three causes of disease according to Ayurveda are wrong food

habits, (Apathya Ahara Vihara), aberration of mind (Prajna Aparadha)
and Time (Kala). For the functioning of the world, Time is the cause.

“Kala Srijathi Bhoothani Kala Samharathe Prajaha Kala

Supthesha Jagrati Kalothi Durathikramaha 6” is the maxim. This verse
is also found in Surya Siddhanta.

“Time creates beings, It is also responsible for destruction;

It is awake when others sleep;
 90

It is all powerful;”

Jyothisha (Astrology) is kala vidana sastra (the science which explains

Time).
According to Prasna Marga,

“Yadupachitham Anya Janmani

Karmanaha Shubhasubam Pakthim Vyanchayathi Sastram Etat
Tamasi Dravyani Deepam Eva 7”

“The Time of fructification of karma of previous births - good and

evil – is explained by Jyothisha Sastra like a lamp which enables us to see
the existence of objects in darkness”.

Thus it is clear that Time is only a Nimithakarana. It cannot give

fruits of its own accord. Based on the nature of an individual’s Poorva
Janma Karma it gives effects. Time is not independent. It is dependent
on Poorva Janma Karma for giving rise to modifications.

Thus the transits of Jupiter or Saturn do not give effects of their

own. Jupiter in a good sign is a symptom of some good to take place for
an individual. An individual may face difficulties if Saturn transits an
evil sign according to his horoscope. However, both these events are
based on the individual's karma.

In conclusion, it may be said that Ayurveda, Astrology and

Astronomy look at Time from a similar perspective.
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NOTES AND REFERENCES: -

1) Brahma smrtva ayusho vedam prajapati majigrahat
(Ashtanga hridayam, Ch I, Ve 2)
2) Manasa Kalpyathe bandho Mokshasthenaiva Kalpyathe ( Viveka
Cudamani, Ve 172)
3) Kala atma Dinakrit –
(Brihat Jataka, Ch II, Ve 1)
4) Atma Manasa Samyujyate Mana Indriyena, Indriyam Arthena
( Varahamihira Horasastram, page 100)
5) Rajanow Ravi Shitagu
(Brihat Jataka, Ch II, Ve 1)
6) Kala Srijathi Bhoothani Kala Samharate prajaha Kala Supteshu
Jagrati Kalothi Durathikramaha (Vridda Trayi, Page 391)
7) “Yadupachitham Anya Janmani Shubasubam tasya Karmanaha
Pakthim vyanchayathi sastram etat tamasi dravyani dipa eva”
(Prasna marga, Ch I, Ve 36)
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CHAPTER – 9

Need for Multidisciplinary Approach

Both Ayurveda and Jyothisha are independent sciences, which

have their origin in different schools of thought and do not depend upon
another science for their fulfilment. They have established rules in their
own respective fields. Though they have Dharma, Artha, Karma and
Moksha as their four ends, these sciences are useful in day-to-day life,
more than any other science. It also helps other disciplines and augments
their potential. (Purva mimamsa, Uttara Mimamsa, Nyaya, Vaisheshika,
Samkya, Yoga are the six disciplines which are benefited by Jyothisha
and Ayurveda; Uttara Mimamsa is also termed as Vedanta). These six
disciplines are known as shad darsanas. Ayurveda and Jyothisa are
sciences that are capable of being proved by empirical evidence. In other
words they are capable of being verified by studies .We see the sun and
moon with our own eyes. So also the treatments suggested by Ayurveda
offer instant remedies for our ills.

“Siksha Vyakaranam Chandaho Niruktam Jyothisham Tatha

Kalpascha Ithi Shadangani.Vedas yahur manishinaha 1” The above verse
suggests that Jyothisha is a limb of the Vedas.

“Angani Vedaha Chatvarah Mimamsa Nyaya Vistaraha Puranam

Dharma Sastramcha Vidyahi Ethaha Chathurdasha 2” Ayurvedamcha
Gandarvam Dhanurvedam Atharthikam Ithi Ashtadasha Vidyasthanam”

The sciences are eighteen in number. They are

 93

1. Siksha
2. Vyakarana
3. Chandas
4. Niruktam
5. Kalpas
6. Jyothisha
7. Rig Veda
8. Yajur Veda
9. Sama Veda
10. Atharva Veda
11. Mimamsa
12. Nyaya
13. Dharma Sastras
14. Puranas
15. Ayurveda
16. Gandharvam
17. Dhanur Veda
18. Artha Sastra

From the above verses, one can infer the independence of astrology
and Ayurveda. Each of the above mentioned eighteen disciplines are
independent and have the vedas their source. These sciences derive their
fundamentals from Vedic truths. Though these sciences have vedas as
their origin, they are products of human intellect. In that sense, these
sciences are different from vedas. But they do not express any concept
contrary to the message of the vedas.

During the course of Avani Avittam, we say “Puranam Tharpayami,

Ithihasam Thapayami etc”. By Ithihasas we don’t mean Ramayana or
 94

Mahabharata. By puranas we do not mean the eighteen puranas we

actually mean those puranas and ithihasas found in the vedas.

Concepts like varsha, masa, vara, nakshatra, thithi yoga and karana,
which are in reality measurements of Time, have their origin in Vedas.

Vedas prescribe remedies for drought as well as for floods. These are
all intended for the upliftment of man. Thus Astrology came into focus.
By recommending, the do’s and don’t for our diet regimen, vedas
constitute the base for Ayurveda. In Rudram Chamakam, we find a list of
items like rice, wheat, black gram, green gram which are suggested as
edible items.

In the history of Sanskrit literature, we find copious references to

Ayurveda and Jyothisha. In the weddings and coronations referred to in
puranas and ithihasas we find glimpses of muhurtha sastra. Similarly we
find Asva Vaidya (treatment of elephants) and Ayurvedic references in
the description of battles in ancient Sanskrit lore.

Charaka is considered as the exponent of Ayurveda. For treatment of

horses, Nakula (one of the 5 pandavas) is considered as the best. So also,
Palakapya rishi is the exponent of Hasti Ayurveda (treatment of
elephants) Sahadeva, one of the five pandavas, is considered as an
exponent of astrology.

For journeys, hunting expeditions and preparations for warfare,

nimitha sastra or the science of omens was useful. In Ramayana, as
Rama prepares to go into exile, there was mild drizzle. This was
perceived as a good omen, indicating his future success.
 95

In kavyas like Katha Sarit sagara and Brihat katha manjari, there are
several instances of such omens. These epics have used astrology and
Ayurveda, wherever there is a need for them.

In conclusion it may be said that these two sciences, Ayurveda and

Jyothisha, have been used in Sanskrit literature in a widespread manner.
 96

NOTES AND REFERENCES: -

1) Siksha Vyakaranam Chandaho Niruktam Jyothisham Tatha Kalpascha
Ithi Shadangani.Vedas yahur manishinaha (Shabda Kalpadruma, Vol
4, Page 501)
2) Angani Vedaha Chatvarah Mimamsa Nyaya Vistaraha Puranam
Dharma Sastramcha Vidyahi Ethaha Chathurdasha ( Vriddha Trayi,
Page 242)
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CHAPTER – 10

Effects of Heat and Cold

Astronomy is the science of Time. It tells us about the motions of

celestial bodies. Ganitha, Hora and Nimitha are three different concepts.
Ganitha is mathematics. Hora refers to horoscope and nimitha plays a
supporting role to both ganitha and hora. Ganitha explains the transits of
planets. For an individual when we cast the horoscope, the different
planets show varied distances from Lagna and consequently the effects
they show are different. Time is common to all living beings on earth.
But what links Time in the form of planets, to an individual, is the Lagna.
With this there is no further link with the Time. All else is decided in
astrology on account of Poorva Janma Karma of the individual. Thus
Astrology is that science which takes into account the motion of the
celestial bodies for determination of the Poorva Janma Karma of the
individual. Sameepya (Proximity) and Asameepya (Lack of proximity)
and the degree occupied by a planet in a particular sign of the Zodiac are
the factors influencing the results. The strength and weakness of planets
and their individual characteristics are the key to inference of destiny.
Just as the change of seasons influence behaviour of living beings as a
whole, the age factor combined with planetary influence decide patterns
of human behaviour. Change of seasons combined with individual
characteristics decides behaviour modifications. Fruits are decided
through inference not empirical evidence. Inference has Time as its
basis. Rishis have the power to comprehend what is not realisable to an
ordinary man. Rishis through their works have explained how poorva
punya works and how it is to be interpreted from the motion of celestial
bodies.
 98

Let us take the example of a crop that is ready for harvest in 60

days. Here we make the assumption that there will be no hindrance on
account of rains. If there were to be rains not all crops will be suitable for
harvest. This is in view of the fact that the portion of rain received by
each seed differs. If there are plants on a raised land, the water will flow
down and there will be no residual water. Crops on a lower place will
receive more water. Like wise the extent of planetary influence gives rise
to different results. The planetary influence at the Time of birth, the
influences of planets at the Time of growth, based on proximity of planets
modifies the ultimate result.

A newborn child is indifferent to pleasure and pain. Middle age

makes one sensitive to sensual experiences. The changes in the mind -
body phenomenon in tandem with planetary influences is responsible for
the results. Thus the individual experiences differ in the backdrop of their
own past karma, which we term as “poorva punya”. The avasta or stage
of life of a man is important for judging his experience on the basis of
planetary influences. We cannot explain the impact of planetary influence
without taking into account the stage of life of a person. An example of
this principle is “Balarishtam”. This applies only to children in their
infancy. It ceases to have any impact once the child grows up. This
concept called “Balarishtam” is directly linked to stage of life. Even the
concepts like “Janma”, “Sampat”, “Vipat”, “Kshema” are all linked to
stage of life.

If the first Dasa of a man's life (Janma Dasa) belongs to the 7th lord,
still it will not give him marriage. On the other hand, when the boy attains
marriageable age, the period of a planet, which is most conducive to
 99

marriage, will get him married. Thus stage of life determines the effect of
planetary influences.

The Dasa sequence is not based on Lagna. It is based on the star

occupied by moon at the Time of birth. Thus astronomy does not
influence astrology. It is the individual's birth Time that influences his
destiny in the form of Dasa sequence.

It is not the Bhava lord, which gives him the effects. It is the Dasa
sequence, which has its origin in a person’s Time of birth that determines
the course of life’s experiences.

Diseases are capable of being experienced from birth till death.

Similarly grief or happiness can be experienced once a person becomes a
little boy until his death. Thus stage of life has no application for these
concepts. However marriage, birth of children and employment are linked
to stage of life. A new born child cannot marry or have children.
Similarly an old man cannot be employed.

The human body is made up of the five elements. Out of these five
elements, fire and water are responsible for all modifications. Air and
ether are responsible for spreading and space respectively. Prithivi or
earth is the basis for all the above actions to take place. Thus it is the
basic quality of a thing that is responsible for modifications. Hence it is
only appropriate that stage of life determines extent of planetary
influences.

Great heat destroys tall trees. Excess of rain destroys small planets.
Thus heat or cold is destructive depending upon the age of the plant. So
 100

also Dasas of planets influence man based on the Avasta of individuals,

which is again based on poorva punya which varies from person to
person. Avasta is based on evolutionary sequence. Thus it is not dasa,
Bhukti or Anthara which is the basis of all events. It is the Avasta of a
person that decides occurrence of events. When the Avasta favours an
event, dasa/ Bhukti or Anthara activates and performs it.

In some cases a person with all qualifications does not get a job.
Another person with no qualifications gets a job. A man with good
qualities does not get married despite all efforts. Another man with no
efforts gets married. So also we find wealth coming to some people with
no effort. Some people get married twice while some live as bachelors.
Some people frequently meet with accidents but don’t die. Some people
with safe mode of living die. These are all due to poorva punya. Such
occurrences cannot be due to Time alone. It is the karma of the individual
that is responsible but it is activated by Time.

In the evolutionary sequence the sense organs get activated at

different times. Only during such times, the planetary influences
appropriate to the stage of life step in and do their job.

In Jyothisha there are 3 points to the taken into account. (1)

Astrology, (2) Astronomy, (3) Application of concepts. Astronomy is an
independent science conferring uniform results for all living beings.
Astrology is applicable to individuals and linked to time of birth and the
planetary influences prevailing at that time which is reflected in analysis
from Lagna view point, shadvarga strengths of planets and is intimately
connected to his life. It is also independent but is delimited by the
individual’s life in the form of Lagna. Zodiac has only twelve signs and
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therefore twleve Lagnas and is delimited by the nine planets and from the
relationships obtained therefrom all results are also discussed by this
science. The state of mind, body and thought sequence will decide the
outcome of these planetary influences and so we conclude that these
planetary influences are incapable of yielding results in an individual
independent of the mind – body situation. The effects of planetary
influences are discussed by the Rishis in accordance with the individual’s
destiny and Karma.

If a disease related to semen (sukrasmari) were to come to a

individual owing to a particular planet whose Dasa or Bhukti is in
operation and if it is a small child, then that disease will not come when
the child is yet to reach that age, where the possibility of that disease
exists. Similarly if a two-year old female child were to run a period
capable of giving marriage, then the results will not fructify. So also an
old man may not get results pertaining to Dhana Sampadhana yoga
(wealth conferring yoga) or vivaha yoga (Yoga for marriage) as these are
not suitable to stage of life.

Poorva punya leads to thoughts and these thoughts in association

with planetary position may lead to results. Thus poorva punya is the
prime cause of all events. Time or astrology is not independent. So also,
Ayurveda has three disease factors:

(1) Wrong food habits

(2) Wrong thoughts
(3) Time
The first two factors pertain to an individual. More than Time in
the form of seasons, the first two factors are powerful. They owe their
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presence to poorva punya. Thus poorva punya is common to Astrology

and Ayurveda. Since we find a fusion of principles in both these sciences,
Medical Astrology is a science fit to be comprehended by intellectuals.

Agni refers to heat. Soma refers to cold. Both Agni and Soma are
devatas in Hindu teachings. In Ayurveda, health is based on the
equilibrium of vata, pitta and kapha. Pitta and Kapha refers to heat and
cold respectively.

Time is for performance of Vedic rites. This is the Vedic view

point. Time is Iswara (God) according to Astrology. According to
Ayurveda, Time is representative of modifications (Parinama). Thus
Time is looked at from different angles by these three doctrines.

TIME
|-----------------------------------|-------------------------------------|
Relate to Vedic rites Astronomy Causes
the six
(Supporting Factor) | seasons
| | |
Vedic View Related to Astrology Influences Vata,
(Sanatana dharma) Pitta andKapha
|
Related to Ayurveda

Ayurveda and Jyothisha have Time as Nimithakarana. In other

words, these doctrines require Time for making it a complete science. In
Astrology, we find that sun is strong in the waning phase (Krishna
Paksha) of the moon, while the moon progresses in strength in its waxing
 103

phase (Sukla Paksha). The moon nourishes the herbs 1. This is on account
of the fact that the water in the moon is vitalised by the rays of the sun
and that water is capable of nourishing the herbs. The sun provides the
chaithanya by providing its rays to the moon and the moon in turn
influences these beings. Thus the Sun indirectly influences these beings.

Lagna is a direct bye-product of time of sunrise. Thus it is related

to sun. Chandra Lagna is related to the position of the moon in a
particular sign of the Zodiac.

The pre-eminence of the sun and moon can be understood from the
following doctrines:

1. If a particular Bhava from Lagna (which is based on Time of sunrise)

is weak and that Bhava reckoned from moon is strong, then that Bhava
is supposed to exist. In other words, the stronger of the two, will
prevail.
2. In Hora (a divisional chart) sun and moon own all houses.
3. The moon has dominion over all Bhavas from Aquarius to Cancer.
The sun has dominion over all Bhavas from Capricorn to Leo, counted
anti clockwise. All planets have one house related to the sun and
another house related to moon.

Saturn Jupiter Mars Venus Mercury

| | | | |
Aquarius Pisces Aries Taurus Gemini
| | | | |
Capricorn Saggittarius Scorpio Libra Virgo
 104

All planets under the first sequence of houses are related to the moon and
under the second sequence are related to the sun.

4. In Astrology, sun is pitr-Karaka (Karaka or representative of Father)

and moon is matr-karaka (Karaka of Mother). Thus they are both
related.
5. The soul is represented by the sun and the mind is represented by the
moon.2

From the above discussion it becomes clear to us that Ayurveda and

Jyothisha are related sciences.
 105

NOTES AND REFERENCES: -

1) Gam Avisya ca Bhutani dharayamy aham ojasa pusnami causadhih
saravah somo bhutva rasatmakah
(Bhagwad Gita, Ch 15, Ve 13)
2) Kalatma Dinakrit Manas Thuhinaguhu (Brihat Jataka, Chap II, Ve 1)
 106

CHAPTER – 11

Link between Jyothisha, Ayurveda and

Karma Kanda

In Ayurveda to be healthy or otherwise, two factors are considered.

A healthy person is one who has (1) Equilibrium of vata, Pitta and Kapha
and (2) Equilibrium (of mind) in the form of Sattwa, Rajas and Tamas.

If the above qualities are maintained, that person is considered as

healthy. If the planets in a horoscope are harmoniously placed, then they
are indicative of the equilibrium that exists between Vata, Pitta and
Kapha in the body and Sattwa, Rajas and Tamas in the mind.

For diseases of the mind, disturbances of the gunas, sattwa, rajas

and tamas is the causative factor (Ayurveda). Jyothisha also supports the
view that disturbances of the mind occur due to certain planetary
positions and this is causative of diseases. According to Jyothisha sastra,
Poorva Janma Karma is the cause for person’s gunas. By gunas, we
mean the character of a person, which is due to the existence of Sattwa,
Rajas and Tamo gunas in a certain proportion. This character determines
his behaviour. Ayurveda proclaims that the imbalance of Sattwa, Rajas
and Tamas is the cause of disease. Some of the diseases, which cannot be
cured, are said to be Maharogas (Great diseases) “Papam Karmethi
dasada”1 – “Sin is the cause of disease” is the view expressed by
Vagbhata in Ashtanga Hridayam.

“Drishta Apacharajaha”, “Adrishta Apacharajaha”, “Ubaya

2
Apacharajaha”, are the three causes of diseases with “Known Cause”,
“Unknown Cause” and “Partly Known Cause”. Known cause comprises
 107

of wrong food habits and thoughts. Unknown cause is deemed to be on

account of sin. The third category comprises both the above-mentioned
factors.

When disease is due to a Known cause, intake of medicines will

effect the cure. Remedial measures can cure diseases of unknown origin.
A combination of both medicine intake and remedial measures
(Pariharas) will cure diseases of “Ubaya Apacharajaha” category. This is
more comprehensively dealt with by Veerasimha in his treatise Known as
“Veerasimhavalokanam”. This book takes the principles of Ayurveda into
account for finding out the cause of diseases of unknown origin.

“Boothavidya”, is a doctrine adopted as a remedial measure.

“Boothavidya” refers to remedial measures prescribed by Karma Kanda
for psycho-somatic diseases.

Both Jyothisha and Ayurveda are complementary subjects with one

helping the other and each one expecting some help from the other to
make it complete.

For instance, when we perform “Ayushya Homam” on a person’s

birthday we do the Homam on the basis of rules and regulations
prescribed by vedas. The homam is performed on the day when the
person’s janma masa and janma nakshatra are in operation. This
establishes the Jyothisha link. The intake of “Havis” (Consecrated food)
at the end of the function is one form of medicine. This is the Ayurvedic
link. Thus Karma Kanda, Jyothisha and Ayurveda are linked to our day-
to-day life.
 108

NOTES AND REFERENCES: -

1) Papam Karamethi dasada
(Ashtanga hrdayam, Ch II, Ve 22)
2) Drishtapacharajaha Kaschit Kaschit purvaparadajaha | Tat Sankarad
Bhavat Anyo Vyadi revam Tridha Smrthaha (Ashtanga hrdayam, Ch
XII, Ve 57)
 109

CHAPTER – 12

Role of Dharma Sastra

Jyothisha or Astrology has three divisions. All the studies about

the science of Time are general in outlook and independent in character.
The studies relating to a man’s relationship with Time of birth is also
independent. The works of Rishis which explain the effects of planetary
portions in a person’s horoscope is also independent. The fruits are
dependent on the man and Time of birth. The fruits of planetary position
constitute the works of Rishis and are dependent on other factors – rather
it is not independent, we might as well say. The “Phala Pravachana”
(results of horoscopic studies) should not run contrary to Dharma Sastras.
The Rishis never proclaim anything that is contrary to the message of
Dharma Sastras. It is in conformity with Indian culture and in stark
contrast to alien cultures. Widowhood (vaidhavya) is considered as a
Dosha as it impedes Dharma. Santhana Abhava (barrenness) is
considered as a defect because it is an obstacle to pitr karma (works
relating to propitiation of manes). Longevity, Income, Occupation,
worldly ties, friendship and enmity, lending or borrowing, alliances,
thoughts, dealings and such other things are common to all people all
over the world. Horoscope matching, widowhood (vaidhavya), adultery
(para sthri/purusha gamanam), Punarbhoo dosha (widow remarriage),
Kanya dhanam (wedding of a maiden), Dwitiya Vivaham (second
marriage, Santhana Arishtam (doshas relating to children), Datta Putra
Yogam (Adoption), Sannyasa Yogam (Asceticism), Niyoga (Insemination
with the help of a Rishi) are all concepts familiar to Bharatiyas (people of
India) and alien to all other cultures and civilisations. The mission of a
person born in India is to attain the Chathur Vidha purusharthas-
 110

dharma, artha, kama and moksha (four ends of life viz dharma, wealth,
happiness and liberation). Dharma relates to his duties. Artha relates to
income not contrary to Dharma, Karma refers to means of pleasure or
happiness not contrary to Dharma, Moksha relates to attainment of unity
with the cosmic soul by the Jeevatma or Individual soul. Kalam (Time),
Desam (country), Avasta (stage of life), Dharma, thoughts, lifestyle,
history – all these influence the fruits of planetary positions.

In books dealing with Dharma sastra, Nitya Karma, Naimittika

Karma and kamya karma are explained and the Time of performance is
explained by Jyothisha Sastra. Likewise, in mundane matters, the digging
of wells, tanks, installation of deity, Bhoomi Sangrahana (choosing a
plot), determination of residence, determination of Time of cooking new
rice (Navanna Prasanam), vastra – alankara dharanam (wearing of new
clothes/ornaments, Kshoura karma (shaving), prayanam (journeys),
Bandu darsanam (meeting of friends), Noothana patra upayogam (using
new vessels), lending and borrowing money are all matters where
Jyothisha sastra is used. It becomes clear that Astrology is applied by us
in all matters pertaining to our day-to-day life. Yagadi Kala Nirnayam
(Time of performance of yagas), Sandhya Vandanadi nitya kala nirnayam
(Time of performance of daily rites), Garbhadanadi Naimittika Kala
nirnayam (Time for nuptials), putra kameshtiyadi Kamya Karma Kala
Nirnayam (Time for putra kameshti yaga), Naimittika punya kala
nirnayam (Time for certain special occasions like punya kala), vrtadi
kamya karma nirnayam (Time for vows). Utpadadi kalam (Time of
earthquakes, cyclones etc.) are all based on Jyothisha sastra. This shows
the dependence of Dharma Sastra on Astrology.
 111

CHAPTER - 13

HOROSCOPES
PRACTICAL EXAMPLES
BIRTH OF ADI SANKARACHARYA:

Kaliyuga started in 3102 B.C. Yudhistira's coronation took place

37 years prior to that year. Yudhistira Vijaya was celebrated in that year.
Saka varsha started (B.C.3139) in that year. In Yudhistirasaka 2631
(2593 kali varsha) i.e., 509 B.C, Sankara Bhagavatpada was born in
Nandana Varsha, Vaisaka month, sukla paksha, panchami thithi, Sunday,
punarvasu star, noon , abhijit Muhurtha, kataka Lagna,in cycle no.31, in
the nandana varsha in the 60 year cycle (Abhijin => Divide day into 2 =>
junction of purvardha and Uttarardha is called sandhi => Abhijit
Muhurtha).

Guru, Sani, Kuja, Ravi, Sukra are all exalted in the horoscope of Adi
Sankaracharya

Features of Sankara’s horoscope:

* Budha with Ravi

* Chandra in kendra (punarvasu 4th pada)
* All planets in kendras (sukra in pisces). Lagna aspected by benefic.

Thus "Sankara Vijaya" fulfils the rules of Jyothisha Sastra.

(Vide Sri Sankara Vijaya Makaranda, compiled by Vaidya
S.V.Radhakrishna Sastri, 1978, Sri Vani Vilas Press, Sriangam, Trichy-6)
The horoscope of Sankara tallies with his achievements.
 112

Effects of planets in Sankara's horoscope:

Birth in Nandana year

The person born in Nandana year will delight everybody, enjoys

the favour of kings and will be conversant with the meaning of sacred
hymns in scripture.

Punarvasu Star:

A person born in punarvasu star will be learned and also famous.

Effects of exalted planets:

Sun : Will possess wealth and command an army.

Mars : Will be valiant.
Mercury : Will raise the status of family, will be talented, will win
over enemies and will live in happiness.
Jupiter : Will be the founder of a long enduring family, will possess
moral worth, will be learned and in royal favour.
Venus : Will be fond of music.
Saturn : Will have jurisdiction over some region.

We find many points described above applicable to Sankara's horoscope.

(The nodes are ignored by those astrologers who go by the Sapta-graha

Siddhantha.)
 113

Horoscope of Sri Rama

Sri Rama was born in cancer Lagna, Punarvasu star, Navami thithi,
with five planets in exaltation in the month of chaithra 1.

The above deals with the planetary positions as dealt with in

astronomy at the Time of Sri Rama's birth. Rishis like Parasara while
dealing with Phalabhaga (fruits of astrology), have dealt with strength of
Lagna, rasi, exaltation, Bhava, star, pada of stars, etc; The results of
planetary positions as discussed in astrology are found to be correct when
we compare them with the life of Sri Rama as described in Ramayana.
Five planets in exaltation indicate birth of a divine being 2.

In the two illustrative horoscopes (of Sri Rama and Sri Adi
Sankaracharya) the cancer Lagna has conjunction of Moon and Jupiter
and sun is exalted. This is a Mahapurusha Yoga.

When the Bhava lord (Moon) with Pakshabala occupies his own
Bhava in conjunction with the benefic Jupiter it renders the Lagna strong
and in a flourishing condition. The Lagna karaka, sun is in a quadrant
from Lagna and moon is indicative of strength of Lagna.

According to Horasara (of Prithuyashas) when sun and moon are

strong, all the other planets derive strength and those Bhavas which they
own are all rendered strong 3. The converse is also true. When sun and
moon are weak, the remaining planets, even though they be endowed
with strength, will be deprived of their strength and those Bhavas which
they own, will fail to give good results. Moon derives strength mainly
through pakshabala, more than sthanabala.
 114

Thus, when we analyse their characters we find that they were

spiritual stalwarts. By his qualities, Rama was a king. Sankara was a
king among ascetics. Thus both of them had royal qualities. They were
Mahasattwa purusha (pure), dayalu (compassionate), gambhira (having
aristocratic qualities).

Features of Ravana’s horoscope

* Sani, Kuja, Ravi, Sukra, Guru are all exalted

* Budha – Neecha or debilitated
* Revati - Nakshatra
* Thula - Lagna

The presence of the lord of 9 (which denotes divine grace) in an evil

house eventually brought about the downfall of Ravana.
 115

NOTES AND REFERENCES: -

1) Birth of Sri Rama
Dwadase mase Chaithre navamike thithow Nakshatre Aditi Daivatye
sochcha samstheshu panchasu graheshu karakada Lagne vakapatha
vinduna saha prochcha mane jagannatham sarvaloka namaskrtam
kausalya janayadramam divya lakshana samyutham.
(Valmiki Ramayanam, Balakandam, 18. 8. 9)
2) Atha param Divyaha ( Varahamihira Horasastram, Page 59)
3) Chandrarkow balayuktuw kujadayaha prokta marga balahinaha |
Shuba phala daste sarve Dasasu yogeshu sanchintyaha ||
(Horasara, Ch III, Ve 34)
 116

CHAPTER-14

Role of Jyothisha in the lives of

Avatara Purushas

Astrology has six limbs (1) Jataka (2) Gola (3) Nimitha (4) Prasna
(5) Muhurtha (6) Ganitha. These references are widely found in
literature. References in Jataka pertain to the works of Rishis like
Parasara. Studies pertaining to natural phenomena like eclipses are dealt
with in Dharma Sastra. Studies of eclipses are also found in epics like
Mahabharata and in dramas lika Mudrarakshasa of Visakadutta.

Example: The eclipse caused by ketu is prevented on account of

the conjunction with Budha (Mercury). (Visakadutta in Mudrarakshasa) 1.

In Dharma sastras, the effect of eclipses from Dhanu to Mesha are

dealt with in fourteen verses. Likewise commencement, middle and
conclusion of eclipse and related studies, sparsam, (touch) unmilinam
(eclipse), Nimilanam (opening), Mukti (conclusion of eclipse) are all
dealt with.

At the beginning of eclipse one should take bath. In the middle

one should perform Homa. At the Time of Nimilana one should give
gifts. At the Time of Mukti one should take bath 2.

Any study of medical astrology would be incomplete without a

study of human mind. The mind is a powerful determinant of events
pertaining to the mundane world. The mind is the storehouse of
impressions generated by Poorva Janma Karma. All Sankalpas
 117

(thoughts) are on account of Poorva Janma Karma. Thoughts blossom in

the mind. The nature of thoughts dictates the future course of events.
Thoughts get converted into ideas. Ideas get converted into actions.
Actions are performed by the Karmendriyas (organs of action). The mind
gives an order to the intellect, which readily conveys the message to the
organs of action, and the idea gets implemented. Both Ayurveda and
astrology attach great deal of importance to human mind.

Once there was a conflict between mind and speech. Both went to
Prajapati. By "Swaha" being uttered, speech said that it was having an
independent rule in yagas. But Prajapati said that speech is sub-ordinate
to mind. Speech said that in view of Prajapati's adverse judgement, in
future no one should speak while yaga is done for prajapati. Hence we
simply meditate on prajapati while doing yaga. The word "Swaha" is not
uttered.

In purchase and sale of commodities, in wars and in marital

relationships between husband and wife, mind is utmost importance.

Both pravritti (involvement) and Nivritti (lack of involvement) is

based on mind. Friendship, Enmity, desire, family relationships, anger,
business transactions are all based on mind.

Knowledge of the world and knowledge of individual are required

to understand the tenets of Ayurveda. To understand one science,
knowledge of several sciences is required.
 118

Mere knowledge of one science will not enable you to understand

that science. Hence one should study many sciences. This is the view of
Charaka.

Purification of the mind is accepted by different schools of thought.

Karma is performed for the sake of mind To perform karma correctly,
knowledge of the sciences and knowledge of the world are required.

All things in Brahmanda (macrocasm) have a parallel with

Pindanda (Microcasm). The sun and the moon dictate all things in nature.
So also the soul and mind are important for all events in a man's life.

According to Ayurveda, malfunctioning of mind gives rise to

wrong thoughts, which lead to diseases. Poorva Janma Karma influences
this mind. According to Jyothisha, mind is responsible for the future
course of events. Both the sciences admit that Poorva Janma Karma is
responsible for the functioning of mind. Both the sciences contain
elaborate reasoning for establishing this proposition.
Drishtabacharacham, Adrishtabacharacham, ubayabacharacham are the
doctrines in Ayurveda which support this view. The verse quoted by us
("Yadupachit Anya Janma Karmani ...3") proves the view right from a
Jyothisha viewpoint. The view of Ashtanga Hridayam ("Papam Karmethi
dasada” 4) which states that sin is cause of disease and listing the eight
major diseases (Maha Rogas) is proof of this ideology. The chapter
dealing with Bhootha Vidya discusses this concept.

The relationship of soul with body is the essence of human birth.

Why is a person born? It is to experience the fruits of Poorva Janma
Karma. An individual experiences both joy and sorrow due to his Poorva
 119

Janma Karma. It is not someone else who created their experience. It is

one's own past karma that results in birth and cause for the attendant joys
and sorrows is with the individual and the result is also experienced by
the individual. Cause is hidden, it cannot be seen; it is not visible. It can
be understood only by inference (Anumana). "Buddhi Karmanu sarini"
is the dictum of seers. This means, "one's intellect functions in the
manner dictated by one past karma". The functioning of the intellect
(Buddhi) is not pratyaksha. The result of actions, whose root cause is
Buddhi, is pratyaksha. These results are foretold by the planetary
positions at the time of birth. The planets do not indicate how the
intellect will function. But they indicate what will be the results of
actions which have their origin in the functioning of Buddhi (intellect).
The planetary positions in a given horoscope enable us to infer Poorva
Janma Karma. Birth and death constitute an endless cycle. It is
applicable to mankind only. The births of Avatara purushas, who take
birth on account of their own will, (voluntary birth) is not consistent with
the rules of astrology. Avatara purshas have no necessities. Their births
have nothing to do with karma. How can one attribute karma phala to a
person's birth, which has nothing to do with karma? Hence the study of
horoscopes is not correct in the case of such births. In a drama there are
persons acting as Rama, Ravana, Krishna or Mandodari. These dramas
are staged everyday. The actor has no real sense of identification with the
characters he seeks to portray. Hence they face no joy or sorrow in a
drama, which is attributable to their roles in the drama. Similarly Avatara
purushas have no sense of identifiation with the roles they play in real
life. Hence the study of astrology is inappropriate in their cases. Hence
5
Varahamihira uses the phrase, "Athaparam Divyaha" to describe
Avataras as people from the "deva plane"(inferred from the presence of
five planets in exaltation.) Thus what is applicable to man is not
 120

applicable to devas. Thus, when Vishnu incarnated as Rama, His consort

Lakshmi incarnated as Sita. This is a case of voluntary birth taken by
Vishnu and Lakshmi together. But in the case of men, wife in one birth
need not be born in a similar way or one's spouse may differ in
subsequent births. Horoscopes describe past births, present births and
future births. But this is not true of devas. Thus sastras say that at the
time of birth, the planets arrange themselves in such a way that they are
placed in the best possible houses. For instance, at the time of Sri Rama's
birth, five planets are in exaltation. The Avataras are Swatantra
(independent) in outlook and in their cases the planets are para tantra
(dependent). In the case of human births, man is para tantra (dependent)
and the planets are Swatantra (independent). Human beings are born out
of the contact between the sperm and the ovum. Sri Rama was born out
of the payasam (pudding) which arose out of the putra kameshti yaga
performed by sage Rishyasringa. Hence Adhana Lagna can never be
fixed for Sri Rama’s birth. Astrology is meant for one who is liable to
birth and birth is for one who suffers the consequences of karma. As
devas are not liable to birth and death, karma siddhanta is not applicable
to them. However horoscopes of Avatara purushas arise on account of
their relationship with Time and to elucidate the rules of astrology, these
are described.
 121

NOTES AND REFERENCES: -

1) Rakshatyenam tu budhayogaha
(Mudrarakshesa, Ch I, Prastavana, Vidhushaka vachanam)
2) Purushartha Chinthamani, Page 433)
3) “Yadupachitham Anya Janmani Shubasubam tasya Karmanaha
Pakthim vyanchayathi sastram etat tamasi dravyani dipa eva”
(Prasna marga, Ch I, Ve 36)
4) Papam karamethi dasada (Asthanga Hrdayam, Sutrasthanam, Ch II,
Ve 22)
5) Athaparam divyaha (Varahamihira Horasastram, Page 59)
 122

CHAPTER – 15

Daily regimen and seasonal regimen

Muhurtha sastra is applicable not only for deciding the time of

samskaras but for all mundane masters.

Nitya Karma, (routine work) and Rtucharya (seasonal regimen)

when correctly performed lead to good health.

The Ayurvedic texts explain the modifications in a man's body and

mind at each stage of life (boyhood, youth, old age etc.) keeping in mind,
the impact of nature on his body and mind. Since the intake of medicines
ought to be done at a certain prescribed time at a certain age, it becomes
clear that Ayurveda is intimately connected to astrology. For instance
Jatakarma, prescribes administration of ghee and honey to a new born
child. Time for Jatakarma is suggested by astrology. What is suggested
above is to preserve the physical health of an individual.

These sciences also deal with preservation of mental health.

Ayurveda prescribes Dinacharya (daily regimen) and Rtucharya (seasonal
regimen). Thus Ayurveda describes what ought to be done and what
ought not to be done. Astrology describes all those actions which we
ordinarily perform in our day-to-day life and when to perform them. The
science of Ayurveda is, both for preserving health and for curing
diseases. It does not prescribe Time of its own accord but works in
tandem with Jyothisha, by adopting the latter's rules and regulations.
Thus Ayurveda does not exist as an isolated science. It requires
 123

Astrology to complement its views and thereby achieve fulfilment. For

instance, Dharma Sastras proclaim that food ought not to be taken at
night on a full moon day. But when does the full moon day occur?
Jyothisha provides this information. The above is an example of the
inter-dependence of Jyothisha and Dharma Sastras.

Dina charya or daily regimen explains to us what should be done in

the course of a day. Rtucharya tell us what should be our seasonal
behaviour. The sun causes “Dina” or day. “Rtu” or season caused by the
Moon. The sun and the moon play a pivotal role in astrology. This is yet
another link between Ayurveda and Jyothisha.

Thus medical astrology has time as a common factor which blends

the two sciences into one.
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CHAPTER – 16

Impact of Sun and Moon in different

Schools of Thought

Astrology is the science of Time. The causes of disease in

Ayurveda are mainly wrong food habits and wrong thoughts. But without
knowledge of the season in which the diseases occur it would not be
possible to administer the proper medicine. Seasons are nothing but a
manifestation of changing times. In Astrology the root cause of all events
is past karma. These get activated and yield fruits at the appropriate time.
Again to judge the future course of events one should be conversant with
astrology which is nothing but the science of Time. Time is the common
factor, which blends the two sciences viz., Ayurveda and Jyothisha.

Wrong food habits pertain to the experiences of sense organs.

These belong to the domain of worldly matters. Wrong thoughts belong
to the mind. Thus material objects and the mind are the causes of joy or
sorrow in Ayurveda. In Jyothisha sastra, two types of experiences are
described - one belongs to the domain of experiences, which have their
origin in sense objects. The other is relatable to the mind. In this context
we find another line of similarity between the two sciences.

When the power of the soul (Atmabala) and the power of the mind
(Manobala) start functioning in a man, he will be able to persist in his
work and attain his objective even if the remaining planets are weak. The
person who has a strong sun and moon will be able to persist with his
work until the goal is reached on account of his single-minded effort.
 125

In Ayurveda, the mind in responsible for thoughts. Cold generates

thoughts and heat translates the thoughts into action. Moon represents
cold and sun represents heat. Kapha is indicative of cold and pitta is
representative of heat. Both kapha and pitta are able to co-exist in
equilibrium depending upon the onset of seasons and our own suitable
adjustments. Here again, we find Time in the form of sun and moon
influences the two sciences. Here again we find that underlying unity
behind the two sciences. The sun and moon give effect to the fruits of
astrology. In astrology we find one rule which states that three fiery
(agneya) planets in seventh house will give rise to widowhood, but if
benefics join them, the lady becomes a widow remarried. Thus heat and
cold influence the results that we find in astrology.

In Ayurveda both diseases and medicines involve the interaction

between heat and cold. Thus heat-cold principle is essential to Ayurveda.
This is another common principle behind Jyothisha and Ayurveda, which
we now understand is suitable for an inter-disciplinary study.

In Ayurveda, we find that there are heating herbs and cooling

herbs. The herbs alter the heat-cold balance in the body. In Astrology
remedial measures involve alteration of the state of mind and soul. In
both sciences, all remedies involve influencing the heat-cold balance.

Soul represents consciousness. It represents heat. Mind is the

cause of all thoughts. It represents cold. All actions require heat. So the
mind which is cold gives rise to ideas. This is a parallel idea to the
Ayurvedic theory of growth. Heat converts the ideas into actions. This is
similar to the Ayurvedic concept of modifications. These concepts are
not creations. They already exist in Nature. Both sciences derive this
 126

concept from Nature. This concept is common to both Ayurveda and

Jyothisha.

For fulfilment of the science, both Ayurveda and Jyothisha take

into account the modifications, which occur in nature. They both become
complete in one sense only after incorporating the rules of Nature.

To maintain good health till the last breath and to show the path for
attainment for Mukti, which is the fourth and final purushartha of life are
the aims of Ayurveda. Jyothisha gives us Kalaswaroopa gnana
(knowledge of the science of Time) and through this knowledge, man
attains Moksha. While dealing with the fruits of knowledge, all the
exponents of various darsanas accept the fact that the ultimate aim of life
is attainment of Moksha. This is equally true of Ayurveda and Jyothisha.

The impact of sun and moon is felt in all schools of thought: -

Jyothisha:

This describes two phases of moon-suklapaksha where moon is

predominant and krishnapaksha where sun is predominant.

Ayurveda:

This describes Adhanakala and visarga kala. Adhana kala refers to

the period where sun draws water from earth and visarga kala is that
cooling period where the moon helps bring water back to the earth
through rainfall.
 127

Mimamsa:

This describes Darsapoorna masa yaga. Darsa and Poorna Masa

refer to the relative positions of sun and moon.

Tantra Sastra:

This describes the Shodashakshari which refers to Goddess Parvati

compared to the moon whose sixteen kalas are the phases giving rise to
the two pakshas.

Yoga Sastra:

This describes "Chitta Vritti Nirodha" 1. This is possible

through pranayama. The breathing though right nose is associated with
the sun and the left nose is associated with the moon. Right nose
breathing is heating and left nose breathing is cooling.

Advaita:

According to Advaita, Moksha Prapti (Attainment of Moksha)

involves passing through Suryaloka and Chandraloka.

Sahitya:
All descriptions in Sanskrit literature involving valour involve sun
and about fame involve the moon. All worldly matters take plane in time,
which is ultimately based on the positions of moon and sun.

Agama Sastra:
 128

All festivals in temples are based on days, which again are related
to position of sun and moon. For instance ekadasi refers to the eleventh
day from pournami or amavasya.

Pujas and Vows:

These involve workship of deities. For Vishnu sun and the moon
are the two eyes. For Lord Siva, moon adorns the head. Ganesa is
referred to pala chandra or one whose forehead is adorned by moon.
Moon adorns the head of Devi.

Herbs derive their potency through their interaction with sun and
moon. Somalata or Guduci is a medicinal herb. The word "Somalatha"
shows that the cooling effect is produced by moon. Fire is produced
through certain plants (eg. Karunkali in Tamil, Vahni tree - Botanical
name Acacia Sundra).

Heat and cold are found simultaneously in the human body. This
heat does not dispel the cold. The cold does not displace the heat. Both
heat and cold coexist. If they do not coexist, then life will be put out.
Likewise the world functions on account of the coexistence of sun and
moon. References to this effect are found in vedas.
 129

NOTES AND REFERENCES: -

1) Yogaschitta Vritti Nirodha
(Patanjali Yoga sutras, Ch I, Ve 2)
 130

CHAPTER-17

Role of Computer

People who pursue the Indian way of life look at certain events as
constituting joy and certain events as sorrowful and have their own
concepts about, the means and ends of life. Keeping this in mind, the
rishis have written about the "phalabhaga" or fruits of astrology.

People in their boyhood pursue education, wordly pleasures in

youth and Atma vidya in old age in India. Marriage, progeny, acquisition
of wealth, domestic well-being, relationships, unity, inheritance, karma,
vamsa parampara (hereditary relationship) are all concepts dealt with in
an unique fashion in India. Those who fashion their lives on the basis of
Dharma, Artha, Kama and Moksha, acquire fulfilment through this
mindset. Adultery, lack of issues, death of spouse, death of children,
parental curse, Disharmony at home, poverty, notoriety, punishment,
atheism, grief are all deplorable concepts to an Indian mind.

The first group discussed above is conducive to dharma and second

group is conducive to spread of Adharma.

The Indian mind wishes to spread dharma and annihilate adharma.

With this in mind, the phalabhaga of Rishis have to be studied to know
beforehand, the potential of a horoscope. The gains and losses can be
known beforehand from an individual's horoscope.

Vedic astrology is common to the whole world. But it gives prime

importance to the Indian mindset of establishing dharma and elimination
 131

of Adharma.There are two categories of results in astrology. Some things

are acquired with effort like fame, goodwill and education. Some things
like inheritance of wealth accrue without any effort on our part. These
events are also indicated by astrology.

To impart meaning to the planetary positions, mere mathematical

knowledge is insufficient. It requires a broad perspective of all shastras.
Thus a computer cannot interpret a horoscope. Planets do not pinpoint
poorva punya. Poorva punya has to be understood from a man's
horoscope by understanding the various branches of knowledge.

The present age is yet to see a device, which is capable of

understanding and determining an abstract concept like Poorvapunya.
Astrology combines predictive portion with Gochara and omens. It is
difficult to feed omens into a computer, especially when we do not know
what are the omens we are likely to encounter in future. Moreover it is
difficult to mix Dasa/ Bhukti results with Gochara into the computer and
derive the results. Moreover concepts like foreign travel are looked at
from different angles and a computer cannot probe into its merits and
demerits. Concepts like acquisition of wealth and acquisition of peace of
mind or happiness are not identical and these cannot be determined by the
computer. If the mind of a Rishi can be imported into a computer, it will
certainly become an all-knowing device but this is certainly a utopian
concept as of today.
 132

CHAPTER – 18

An overview of Jyothisha

In his introductory note to the book SRI RUDRA GHANAM, the

Author Sri.K.Suresh has given his views on astrology. These views are
briefly summarized in this chapter.

Astronomy (Science of Stars and Planets) is very helpful to

determine the Time for performing any rituals or functions and further, to
predict the future of any person. The Time was calculated as
1. Pararddhakalam (life of Brahma),
2. Manvantaram,
3. Yuga,
4. Year,
5. Ayana,
6. Rtu,
7. Month,
8. Paksha (Fortnight),
9. Week,
10. Day,
11. Muhurtham,
12. Nazhigai (24 Minutes), and
13. Seconds.

Jyothisa could be classifed as

1. Mathematics,
2. Jataka (Horoscopes) and,
3. Samhita (Details).
 133

In Jyotisha, Mathematics is very important. Even in krsna Yajur

Veda, (in 5th and 7th kanda) the maths table from 1 to 10 was explained
in ashwameda recitals.

Time could be determined as manusyamanam, devamanam

manvantaram, and Life of Brahma. Our 12 months (1year) is equivalent
to 1 day for Devas. Hence our 360 years equals to 1 year for Devas.

When we want to calculate the Yuga in years:

Yuga Man years Deva years

Krta/satya Yuga 17,28,000 4,800
Treta Yuga 12,96,000 3,600
Dvapara Yuga 8,64,000 2,400
Kali Yuga 4,32,000 1,200
Total 43,20,000 12,000

Hence catur yuga or maha yuga (4 Yugas) equals to 43,20,000

years of ours. At the end of a maha yuga (after 43,20,000 years) there
will a universal disaster, where everything will be destroyed by the
cosmic fire. Then, new krta/satya yuga will emerge out of the old kali
yuga. The ratios between the Yugas are 4:3:2:1 in terms of duration.
With the beginning of a new satya yuga, the original state of purity is
restored, and the cycle begins again with full righteousness, which
decreases by one-fourth in treta yuga, by one-half in dvapara yuga and by
three-fourth in the kali yuga.
 134

Hindu concept of Time is cyclical and is reckoned as the

continuum of the day and night of Brahma, the creator; the day is kalpa
(creation) and the night is pralaya (deluge). One day (kalpa) of brahma is
further subdivided into 1000 maha yugas or 14 manvantaras (or the
periods of Manu), and each manvantara comprises 71 maha yagas.

One Kalpa coincides with one Day of Brahma's life, and when the
night comes, the Universe will be reabsorbed (Pralaya) in his divine sleep
for equal period (another kalpa). At that Time, all the Veda Mantras
(Sound) will go back to the Universe and hidden.

Every Kalpa has 1000 cycles of the four Yuga (maha yuga).
43,20,000 X 1,000 = 4,320,000,000 years
Like this, 71 catur yugas (maha yuga) makes 1 Manvantara. 14
Manvantaras makes 1 Kalpa (one day or one night) for brahma.
43,20,000 X 71 X 14 = 4,29,40,80,000 years
The last six (1000-71x14) catur yugas (maha yuga) are necessary to
make a kalpa (to have 1000 maha yuga) are distributed among the
different Manvantara. Now we attempt to calculate the age of brahma:
(all figures are human years)

Catur yuga 4320000

X 71
Manvantaram 306720000
X14
4294080000
Add: 6 catur yugas 25,920,000
Kalpam (day) 4,320,000,000
 135

Add: Kalpam (Night) 4,320,000,000

Full Day 8,640,000,000
x360
One Year 3,110,400,000,000
x100
Age of Brahma (100 311,040,000,000,000
years)

The present kali yuga started 3102 years before the birth of Christ
on February 20th at 14hrs 27 minutes and 30 seconds. At that period also
all the planets were housed in one zodiac sign. In this connection
Europe's famous astronomer Belly observes this:

"According to astronomical calculations of the Hindus, the present

period of the world, Kaliyuga, commenced 3102 years before the Christ
on 20th February, at 2 hours 27 minutes and 30 seconds. They say
conjunction of planets took place and their table show this conjunction.
It was natural to say that a conjunction of planets then took place. This
calculation of Vedas Pundits is so exactly confirmed by our own
astronomical tables that nothing but actual observation could have given
so correspondent a result." (Theology of Hindus by Count Bjornstjerna,
page 32).

Note that the 'Kali Yuga', although taken to have an aeonic impact
upon people's way of life, is nevertheless a fiction used for astrological
computation. At the beginning of the Kali epoch the mean places of the 7
planets are assumed to be at the beginning of the sidereal sphere at 0
degrees Aries. By calculating from this epoch the mean positions of Sun,
Moon and planets are obtained.
 136

Diurnal motion - daily rising/setting of Sun, Moon, planets stars; due to

daily rotation of Earth from west to east. Movement of Sun eastward by
1 per day relative to background stars, i.e., seasonal change of
constellations; due to annual revolution of Earth about Sun;

In surya siddhanta, Bhaskaraccarya calculates the Time taken for

the earth to orbit the sun to 9 decimal places. Bhaskaraccarya =
365.258756484 days. Astronomer W.M. Smart = 365.2564 days.
Modern accepted measurement - 365.2596 days. Between
bhaskaraccaryas ancient measurement 1500years ago and the modern
measurement the difference is only 0.00085days. (only 0.0002%)
Source: http://nimbus.temple.edu/-svargh01/science.html

In a catur yugas (maha yuga) the revolutions of the Sun are 4,320,000, of
the Moon 57,753,336, of the Earth eastward 1,582,237,500, of Saturn
146,564, of Jupiter 364,224, of Mars 2,296,824 etc. This is an extremely
accurate ratio (1,582,237,500 / 57,753,336 = 27,3964693572) of Moon
revolution about the Earth from the following table:

ASTRONOMIC Aryabhata Surya

AUTHORITY (from Clarke and Siddanta
Kay)
Years in Yuga 4,320,000 4,320,000
Rotations 1,582,237,500 1,582,237,828
Days 1,577,917,5001 577,917,828
Lunar Orbits 57,753,336* 57,753,336
Synodic Months 53,433,33653 433,336
Mercury 17,937,920 17,937,060
 137

Venus 7,022,388 7,022,376

Mars 2,296,824 2,296,832
Jupiter 364,224 364,220
Saturn 146,564 146,568

* Shri.Kay notes 57,753,339 lunar orbits rather than 57,753,336 per

Shri.Clarke.

In addition to the reckoning of Time by yugas, we have in use two

eras used to reckon historical periods; Vikrama Era starting in 57 BCE; It
is on this day 1924 years ago, King Salivahana of Ujjaini after killing the
invading Saka tribe beyond the river Sindhu, returned successfully to
Ujjaini (by early morning hours). Hence the Salivahana Era (not saka
Era). The Vikrama Era (also called Malava Era) begins on Kaarthika
Shukla prathama (around October-November). It was started by King
Salivahana's grandfather King Vikramaditya who too defeated the
invading saka tribe 2058 years ago and returned to his capital in Time for
the Deepaavali celebrations. We can see these particulars in our
Alamanac or Panchanga.

"In surya siddhanta all the calculations are in terms of positive

integers. The unit of angle, its smallest unit used in this integer
environment, is one minute of an are of which there are 21,600 in a full
circle. If a Time frame of 21,600 years is selected, then the accuracy of
the mean motion of the planets, could be one minute of an arc per year if
the period of rotation is specified in terms of the number of rotations
made in a Time frame.
 138

Relating our own body to cosmology, the earth, our physical or

planetary body, is sustained by food, our emotional center (Soul) is
sustained by breath and our intellectual center (Moon) is sustained by
impressions. A respiration consists of two halves, an inhalation and an
exhalation. Speech is breath modulated by the physical organism in
various ways (depth of breathing, muscle tension, shape of mouth, shape
of mental impressions.) The Indian measure is that 10 long syllables
make 1 breath. There are smaller subdivisions of Time ending with the
paramanu (this is related to the Time taken to sense an impression).
Consistent with this view is the concept that people are, like the real solar
system, subject to fluctuations, perturbations and inequalities. The
periods are based on the numbers 27,108,360 and 21600.

Breath: 21600 breaths per full day (24 hours) 10800 = solar(day), 10800
= lunar(night) hence, 1 breath = 4 seconds (86400 seconds per day/21600
breaths per day = 4 seconds per breath)

Time: 1 nazhigai equals to 24 minutes = 1440 seconds = 360 breaths. 1

solar year = 360 days = 8640 hours. 60 nazhigai = 1 day.

In a horoscope, the placement of Planets, Yoga, Kendra or Square,

Trine or Triangle and other issues are derived on this basis, could be
established from the following table:

Porportion Arc Degrees Aspect/

sectors Mintues Division
21600/108 200 3d 20m Navamsha
21600/27 800 13d 20m Nakshatra
 139

21600/12 1200 30d Raasi

21600/4 5400 90d Square
21600/3 7200 120d Triangle
21600/2 10800 180d Opposition
21600/1 21600 360d Conjunction

Futher, Books written 1. By Sri varahamihira like 'brhadjatakam,

parasarahora sastram, daivajna vallabha, 2. By gargaccariya, 'garga hora'
3. By mantresvara, 'phalatipika', 4. By venkatesa daivankar, 'sarvartta
sintamani', 5. By satya carya, 'satya jatakam', 6. By sukar rasi 'sukar nadi',
7. By kaliDasa'utra kalamrtam, jataka cantrikai', 8. By maha rasi Jaimini's
'Jaimini sutra', 9. Vaidyanata diksatar, 'jataka parijatam', 10. By
mahadeva, 'jataka tatvam', 11. By accudar native of Kerala 'Deva
Keralam known as candra kala nadi, 12, by kumara svami Dev' kumara
svamyam’, 13. By Sapta rasies namely, atri, agastiya, jaimini, konginar,
narada, vasistha, visvamitra, - 'sapta rasi nadi', 14. Dr.B.V.Raman's
various books, 15. Rasi 'pulippani's various books, 17. The Discoverer of
krsnamurtti Paddhadi Sri.K.S.krsnamurtti's various books, 18. Sri.C.G.
rajan's various books, 19. Parasara rasi's, books like 'hora, Samhita and
many other books will help us to enhance our knowledge in the field of
mathematics and astrology. There is no doubt about this.

Veda vyasa explains Arithmetic (Ganita) such as addition,

subtraction, multiplication, fractions, squares, cubes and roots as
enumerated in the Narada Visnu purana. The sulba sutras of Bodhayana
and Apastamba sutras explains the geometric knowledge (rekha-ganita)
which describe the techniques for the construction of ritual altars in use
during various prayoga (the yajna.)
 140

Philosophical formulations concerning sunya - i.e. emptiness

facilitated by introducing the concept of zero. While the zero (bindu) in
the place-value numeral system appears much earlier, algebraic
definitions of the zero and it's relationship to mathematical functions
appear in the mathematical treatises of Brahmagupta during 7th Century.

In the Western world, the cumbersome Roman numeral system

posed as a major obstacle, and in China the pictorial script posed as a
hindrance. But in India, almost everything was in vogue including
decimal numbers.

Virtually every Indian state produced great mathematicians who

wrote commentaries on the works of other mathematicians (who may
have lived and worked in a different part of India many centuries earlier).
Sanskrit served as the common medium of scientific communication.

One of the greatest scientists of the Gupta period - Aryabhatta

(born in 476 AD, Kusumpura, Bihar) correctly posited the axial rotation
of the earth, and inferred correctly that the orbits of the planets were
ellipses. He also correctly deduced that the moon and the planets shined
by reflected sunlight and provided a valid explanation for the solar and
lunar eclipses which was appreciated by Bhaskara I (born Saurashtra, 6th
Century, and the follower of the Asmaka school of science, Nizamabad,
Andhra). In the course of developing a precise mapping of the lunar
eclipse, Aryabhatta was obliged to introduce the concept of infinitesimals
- i.e. tatkalika gati to designate the infinitesimal, or near instantaneous
motion of the moon, and express it in the form of a basic differential
equation, Aryabhatta's equations were elaborated on by Manjula (10th
 141

Century) and Bhaskaraccarya (12th Century) who derived the differential

of the sine function.

Mathematics played a vital role in Aryabhatta's revolutionary

understanding of the solar system. His calculations on pi, (or 22/7) the
circumference of the earth (62832 miles) and the length of the solar year
were remarkable. In making such calculations, he had to solve several
mathematical problems that had not been addressed before including
problems in algebra (bijganita) and trigonometry (trikonmiti).

Bhaskara I expanded on the trigonometric equations and pi (or

22/7) provided by Aryabhatta, and contributed 1, the important formula
for calculating the sine function 2. Work on indeterminate equations and
3 quadrilaterals with all the four sides unequal and none of the opposite
sides parallel.

Another important astronomer/mathematician was Varahamihira

(6th Century, Ujjaini) who compiled previously written texts on
astronomy and made important addition to Aryabhatta's trigonometric
formula. His works on permutation and combinations complemented
what had been previously achieved by Jain mathematicians and provided
a method of calculation of nCr that closely resembles the much more
recent Pascal's Triangle.

Developments also took place in applied mathematics such as in

creation of trigonometric tables and measurement units. Yativrsabha's
(6th Century) work Tiloyapannatti gives various units for measuring
distances and Time and also describes the system of infinite Time
measures.
 142

In the 9th Century, Mahaviraccarya (Mysore) wrote Ganita

sarasan graha, where he described the currently used method of
calculating the Least Common Multiple (LCM) of given numbers. He
also derived formulae to calculate the area of an ellipse and a
quadrilateral inscribed within a circle (something that had also been
looked at by Brahmagupta)

The leading light of 12th Century Indian mathematics was

Bhaskaraccarya who was the head of the astronomical observatory at
Ujjaini. He left several important mathematical texts including the
lilavati, Bijaganita and the siddhanta siromani, (an astronomical text). He
was the first to recognize that certain types of quadratic equations could
have two solutions. His Chakrawaat method of solving indeterminate
solutions preceded European solutions by several centuries, and in his
siddhanta siromani he postulated that the Earth and gravitational force,
and mentioned for the first Time the fields of infinitesimal calculation
and integration. In the second part of this treatise, there are several
chapters relating to the study of the sphere and its properties and
applications to geography, planetary mean motion, eccentric epicyclical
model of the planets, first visibility of the planets, the seasons, the lunar
crescent etc. He also discussed astronomical instruments and spherical
trigonometry and also explains his trigonometric equations: sin (a+b) =
sin a cos b + cos a sin b; sin (a-b) = sin a cos b - cos a sin b;

Now, we can understand, the above mathematical knowledge is

necessary to produce an Almanac (Panchanga) which we are using now
or to cast a Horoscope.
 143

To render/do the remedy (Pariharam), and to worship the Deity,

Planets, Stars to get our desire, Veda, jyotisa provide details on
everything (like Deity, Planets, Stones). Even in taittiriya Samhita, 4th,
Prasna, 10th anuvaka gives particulars about Stars and its respective
Deities and 11th anuvaka gives particulars about Month, ratu etc.
(explained in the Table given below)

Stars Star's Deity Planet Planet's Deity Stones

Aswini Aswini Ketu Ganesha Lapis
Lazuli
Bharani Yama Venus Lakshmi,indra Diamond
Kritika Agni Sun Shiva Carbuncle
Rohini Prajapati Moon Paarvati Pearl
Mragasira Soma Mars Subramanya Coral
Arudra Rudra Rahu Durga, Kali Sardonyx
Punarvasu Adhiti Jupiter Dakshinamoorti, Topaz
Brahma
Pushya Brahaspati Saturn Sasta, Yama Sapphire
Aslesha Snake(Sarpa) Mercury Vishnu Emerlad
Magha Fore fathers Ketu Ganesha Lapis
(Pitru`s) Lazuli
Poorvaphalguni Aryama Venus Lakshmi,Indra Diamond
Uthtara Bhaga Sun Shiva Carbuncle
Hastha Savita Moon Paarvati Pearl
Chithira Indra Mars Subramanya Coral
Swathi Vayu Rahu Durga,Kali Sardonyx
Visakha Indra, agni Jupiter Dakshinamoorti, Topaz
 144

Brahma
Anuradha Mitra Saturn Sasta, Yama Sapphire
Jyestha Indra Mercury Vishnu Emerald
Moola Fore fathers Ketu Ganesha Lapis
( Pitru`s) Lazuli
Poorvashadha Varuna Venus Lakshmi,Indra Diamond
Uthrdashadha Vishveeda sun Shiva Carbuncle
Abhijit * Brahma
Sravana Vishnu Moon Paarvati Pearl
Dhanishta Vasu Mars Subramanya Coral
Sathabishak Indra Rahu Durga, Kali Sardonyx
Poorvabhadra One foot goat Jupiter Dakshinamoorti, Topaz
Brahma
Utrabhadra Adisesham Saturn Sasta Yama Sapphire
Revati Poosha Mercury Vishnu Emerald

* Abhijit Star is mentioned in Veda, but not practised in Astrology.

 145

CHAPTER – 19

Role of Muhurtha Sastra

The following are some of the muhurthas, which merit a discussion in

astrology.

1)
a) Uttaraphalguni – Sunday
b) Rohini or Moola – Monday
c) Kritika or Magha – Tuesday
d) Abhijit – Wednesday
e) Poorvashada or Moola – Thursday
f) Rohini or Magha – Friday
g) Ardra or Ashlesha – Saturday

Auspicious deeds should not be performed in the above muhurthas.

2) The presence of a planet in any one of the following pairs of
nakshatras give rise to vedha in the other
Rohini – Abhijit
Bharani – Anuradha
Uttarashada – Mrigashirsha
Sravana – Magha
Hasta – Uttarabhadrapadha
Swati – Satabisha
Moola – Punarvasu
Uttaraphalguni – Revati
 146

Celebration of marriage is auspicious in the nakshatras of

mrigashirsha, Hasta, Moola, Anuradha, Magha, Rohini, Revati,
Uttarapahalguni, Uttarashada, Uttarashada, Uttarabhadrapada, Swati.
It should be performed on Thithis other than Riktha Thithis and
auspicious day’s (i.e) Monday, Wednesday, Thursday, and Friday.

3) The married woman gets different effects according to the planet by

which the nakshatra of marriage has been subjected to vedha. This is
mentioned in the book entitled “ Vivaha Patala”.
Sun – will be widowed
Mars – Grief due to death of son
Mercury – Sterility
Jupiter – will become a saint
Venus – only female issues.
Saturn – will become a maidservant.
The vedha dosha, according to Varahamihira is considered only in
vindhya region.
The vedha nakshatra is rendered insignificant in the combinations.
1. The Lagna or Ascendant at the marriage Time is occupied by some
benefic planet.
2. The ascendant lord is in the 11th house and is in conjunction with
or aspected by benefics.
3. The marriage is in the “ Kala hora” of a benefic planet.
4. The moon is endowed with strength.

4) Latta dosha
Planet Affected Star (Counted backwards)
(i) Mercury 7
(ii) Rahu 9
 147

(iii) Full moon 22

(iv) Venus 5
(v) Sun 12
(vi) Saturn 8
(vii) Jupiter 6
(viii) Mars 3
The effect of the Latta dosha is given below.

Caused by sun – Loss of Money

Caused by Moon – Total destruction
Caused by Mars – death
Caused by Mercury – destruction
Caused by Jupiter – Destruction of relatives
Caused by Venus – Loss of work
Caused by Saturn – Destruction of family
Caused by Rahu – Death.

5) PAATA DOSHA 1:
The nakshatra at the Time of marriage which is there at the end of the
yogas of Harshana, Vaidriti, Sadhya, Vyatipata, Ganda and Shoola is
affected by Paata dosha.

6) MAHA PAATA DOSHA :

The sun and the moon should not occupy the following pairs of
houses.
Leo – Aries
Taurus – Capricorn
Libra – Aquarius
Virgo – Pisces
 148

Cancer – Scorpio
Sagittarius – Gemini

7) EKARGALA DOSHA 2:
This dosha is caused when moon is in an odd – numbered star from
sun provided the yoga belongs to Vyaghaata, Ganda, Vyatipaata,
Shoola, Vishkamba, Vaidhriti, Vajra, Parigha or Atiganda.

8) UPAGRAHA DOSHA 3:
The upagraha dosha is caused when moon is situated in the following
numbered nakshatra from sun.
5, 8, 10, 14, 7, 19, 15, 18, 21, 22, 23, 24, 25.

9) Only that quarter of a nakshtra which suffers from patta, Upagraha and
Latta Doshas should be rejected.

10) The following Muhurthas are known as “Kulika Muhurthas” which

are to be rejected.

DAY NIGHT ARDHA

YAMAS
SUNDAY 14 13 4
MONDAY 12 11 7
TUESDAY 10 9 2
WEDNESDAY 8 7 5
THURSDAY 6 5 8
FRIDAY 4 3 3
SATURDAY 2 1,15 6
The Ardha Yamas are also considered inauspicious.
 149

11) Dagdha thithi is considered as an inauspicious thithi 4.

SUN IS IN THITHI No.

SAGG / PISCES 2
TAU / AQUARIUS 4
CANCER / ARIES 6
VIRGO / GEMINI 8
LEO / SCORPIO 10
CAPRICORN / LIBRA 12

12) Marriage is not auspicious when there is jamitra dosha 5.

(i) if in the 7th sign from Lagna or moon there is some planet or
(ii) if a planet is situated in the 55th navamsa from Lagna, this dosha
is caused.
13) If the sun and the moon are strongly placed in the ascendant, the
doshas due to Ekargala, Upagraha, Paata, Latta, Jamitra, etc are
destroyed.

14) SURYA SANKRANTI DOSHAS 6:

(i) The day prior to Sankranti, the sankranti day and the next days-
these three days for Mesha, Thula, Makara and Kataka
Sankrantis and
(ii) The 16 ghatis before and the 16 ghatis after the sanakranti are
considered inauspicious.

Note : The movement of planet from one sign to another is referred to

as the sankranti (ingress) of that planet. When a planet moves from
 150

one sign into another, the ghatis before and the ghatis after this
movement, both together have been referred to as the sankranti ghatis
of that planet.

The sankranti ghatis of each planet are as follows:

Planet No.of.Ghatis
SUN 33
MOON 2
MARS 9
MERCURY 6
JUPITER 88
VENUS 9
SATURN 160
The sankranti of the sun is more inauspicious than other planets.

15) GODHULI LAGNA :

In the godhuli Lagna, no special dosha of nakshatra, thithi, Karana,
Lagna, day, navamsa, Muhurtha, yoga and the stituation of planets in
8th house, jamitra etc is to be considered. It is recommended for all
auspicious deeds.
a) On Thursday Godhuli Lagna is auspicious only after sunset. On
Saturday, Godhuli Lagna is auspicious before sunset 7.
b) Moon in Lagna 6 or 8 causes death of bride even in Godhuli Lagna.
Mars in 1, 7, or 8 causes death of bridegroom. Moon in 2,3 or 11 is
conducive of happiness to the couple 8.

16)
a) On shasti oiling of hair is prohibited. However oiling of hair may
be done if shasti falls on a Saturday 9.
 151

b) With the exception of Durgashtami (which falls on the ashtami in

the month of Ashwina), flesh eating is prohibited on Ashtami
day10.
c) Shaving is prohibited on chaturdasi thithi. However places of
pilgrimage are exempt from this rule 11.
d) Sexual intercourse with one’s wife should not be performed on
Amavasya. However this rule need not be followed on the
Amavasya of Deepavali 12.

17) Consideration of Venus 13:

When longitude of Venus is more than that of sun, then Venus rises in
the morning in the east. In this Time, journey towards east and north is
prohibited. When Venus is behind the sun, journey to south and west
is prohibited during the Time Venus rises.

18) Consideration of Shoola 14:

Direction EAST SOUTH WEST NORTH
Vaar Shoola Monday Thursday Sunday Tuesday
Saturday Friday Wednesday
Nakshatra Jyeshta Poorva Rohini Uttaraphalguni
Shoola Bhadra
Pada

The work “Shoola” means intense pain. Therefore journeys on Shoola

days are prohibited in the directions specified in the table seen above.
However in Times of emergency, after taking the following items, one
may commence the journey
Sunday – ghee
Monday – Milk
 152

Tuesday – Jaggery
Wednesday – Til or Molasses
Thursday – Curd
Friday – Barley
Saturday – Urad (a pulse grain)
19) In the nakshatras of Anuradha, Hasta, Pushya and Ashwini
journeys in all directions are auspicious. The day of a retrograde
planet and the presence of retrograde planets in quadrants are
prohibited 15.

20) The 10th thithi of Sukla paksha in the month of Ashwina is known
as Vijayadasami. This Vijayadasami is the giver of success in all
matters and becomes extremely auspicious when Vijayadasami falls
on Shravana nakshatra 16.

21) Trinavami Dosha: One should not return home on the 9th thithi, 9th
nakshatra or 9th day after a journey 17.

22) Auspicious Time for commencement of house construction

Day Planetary placement
Thursday Jupiter in Pushya, Uttara,
Uttarashada, uttaraphalguni,
Mrgashika, Sharvana, Ashlesha,
Poorvashada
Friday Venus in Vishaka, Ashwini, chitra
Dhanishta, Satabhisha, Ardra
Wednesday Mercury in Rohini, Ashwini,
Uttaraphalguni, Chitra or Hasta.
 153

23) The following constellations are held to be inauspicious for the

first feeding of an infant. They are Bharani, Kritika, Ardra, Ashlesha,
Makha, Pubba, Visakha, Jyeshta, Moola, and Poorvashada 18.

24) Gandanthas are inauspicious periods 19.

Aswini, Makha and Moola – Ist Pada or Quarter

Ashlesha, Revati, Jyeshta – Last Quarter

25) Dosha due to “USHNA” arises for the following periods.

STAR GHATHIKAS
Ashwini, Rohini, Punarvasu, 71/2 to 15
Makha and Hasta
Baharani, Mrgashirsha, 55 to 60
Pushyami, Pubba,Chitra
Krittika, Ardra, Ashlesha, 21 to 30
Uttara, and Swati
Visaka, Moola, Sravana and 1 to 8
Poorvabhadrapada
Anuradha, poorvashada, 52 to 60
Dhanishta, Uttarabhadra
Jyeshta, Uttarashada, Satabisha 20 to 30
and Revati

26) Visha Dosha :

Four ghatis from certain limits (given below) for each of the 27 stars
gives rise to visha dosha.
 154

50,24,30,4,14, 11, 30, 20, 32, 30, 20, 18, 22, 20, 14, 14, 10, 14, 20, 24,
20, 20, 10, 10, 18, 16, 24, 30, for e.g., the 3rd star is Krittika. In the
above table, the third number is 30. Four ghatis from 30, i.e) 30-34
ghatis of Krittika suffers from visha 20.

27) Rikta thithis, Viz. 4,8,9 and 14 are considered inauspicious 21.

28) Vishti and Sthira are considered as inauspicious Karanas 22.

29) The sandhis or junctional points are considered as inauspicious 23.

a) The first and last ghati (24 minutes) of a lunar day and nakshatra.
b) The first and last five Vighatis (2 minutes) of sign.
c) The first and last Vighatika (2 seconds) of each navamsa.

30) Gulikodaya kala is considered as inauspicious. This is the Time

when the tertiary planet, Gulika rises.
DAY NIGHT
Sunday 26 10
Monday 22 6
Tuesday 18 2
Wednesday 14 26
Thursday 10 22
Friday 6 18
Saturday 2 14

From the above table, we can see one example.

On Monday, gulika rises 22 ghatis after sunrise. These ghatis hold

good provided the diurnal or nocturnal duration is 30 ghatis.
 155

Appropriate alterations may be made for either an increase or decrease

in the diurnal/nocturnal duration.

31) Vyathipatha is an evil yoga prohibited for all auspicious works.

Vyathipatha falls in the following Asterisms (roughly) in the
corresponding months 24.

Aries / libra : Makha and Satabhisha

Taurus/ Scorpio : Sravana and Pushyani
Gemini / Saggittarius : Poorvashadra and Ardra
Cancer / Capricorn : Rohini and Jyeshta
Leo / Aquarius : Bharani and Swati
Virgo / Pisces : Revati and Hasta

32) The latter half of Vyathipatha is known as Sarpasiras, an

inauspicious period 25.

33) Three days from the Time of commencement of an eclipse is an

evil period 26.

34) When the ascendant sign is occupied by Sun, Mars, Saturn or

Rahu, the period is held to be inauspicious 27.

35) The period of dusk i.e. just before and immediately after sunset is
known as pradosha. This period is not auspicious for certain activities.
Similarly the Time of midnight, Nishi is held to be inauspicious 28.
 156

NOTES AND REFERENCES: -

1) Harshana Vaidrithi sadhya Vyatipathaka ganda shoola yoganam |
Ante yannakshatram patena nipathitham tatsyat ||
(Muhurtha Chintamani, Ch 6, Ve 60)
2) Vyaghata ganda vyatipata poorva shoolanthya vajre parigathi gande |
Ekargalakye hyabijitsameto doshaha sasi ched visha markshago arkat||
(Ibid, Ch 6, Ve 62)
3) sarashtadikchaka nagatidrtya sthithir dritischa Prakrtescha pancha |
Upagrahaaha suryabathabja taraha shubana dese kurubahrilakanam ||
(Ibid, Ch 6, Ve 63)
4) Bhasa dagdancha tityo madya deshe vivarjithaha (G.C.Sharma’s
translation and Commentry on Muhurtha chintamani – page 201)
5) Jamitram syadashubha karmidam – Muhurtha
Chintamani, Ch 6, Ve 67
6) Vishuvayaneshu parapoorva madhyaman divasamstyejedi
tarasamkrameshu |
Gadikastu shodasha shubakriya vidow paratopi poorvamapi santyajet
budhaha | (Ibid, Ch 6, Ve 79)
7) G.C.Sharma – Translation and commentary on Muhurtha Chintamani
– Page 220
8) Meshadige arka ashtasara Nagakshaaha Sapteshavaha saptasara
Gajakashaaha |
Gokshaaha khatarkaha kurasa kutarkaha kwangani shashtir nava
pancha Bhuktihi ||
(Muhurtha Chintamani ,Ch 6, Ve 102)
9) Shasti sanasischare tailam mahashtamyam palani cha |
(G.C.Sharma – Translation and Commentary on Muhurtha
Chintamani, Page 9)
10) Ibid, Page 9
 157

11) Theertha Kshowram Chattur dasyam dipamalyam Cha Maithunam.

(G.C.Sharma, Translation and Commentary on Muhurtha
Chintamani, Page 9)
12) Ibid, page 10
13) Ibid page 228
14) Ibid page 241
15) Maitrarka pushyaswina bhair nirukta yatra shuba sarva dhishasu
Tajnaihi |
Vakri Grahaha kendra gato asya vargo Lagna dinam chasya game
nishiddam ||
(Muhurtha Chintamani, Ch 11, Ve 38)
16) Ishamasi Sita dasami vijaya shubakarmasu siddhikari Kathitha |
Sravanarksha yutha sutaram shubada nrupatesthu game
jayasandikari ||
(Ibid, Ch 11, Ve 77)
17) Praveshanthirgamam tasmat pravesham navame thithow |
Nakshatre cha thatta vare naiva kuryat kadachana ||
(Ibid, Ch 11, Ve 82)
18) B.V.Ramam – Commentary on prasna marga – page 41 – Note I
19) Ibid – Page 41 – Note II
20) Ibid – Page 42 – Note IV
21) Ibid – Page 42 – Note V
22) Ibid – Page 42 – Note VI
23) Ibid – Page 42 – Note VII
24) Ibid – Page 43 – Note IX
25) Ibid – Page 43 – Note XI
26) Ibid – Page 43 – Note X
27) Ibid – Page 44 – Note XIV
28) Ibid – Page 44 – Note XVI
 158

CHAPTER – 20

Conclusion

Astronomy and Ayurveda are sciences that exist in nature. Diseases

in Ayurveda are of two types (1) Sannihrashta (External or immediate
Cause), (2) Viprahrashta (Distant Cause). For instance, a person
consumes some food, which is unsuitable and thereby develops a stomach
problem. The immediate cause for the ailment is the food. The distant
cause is the chronic stomach ailment of the patient. Similarly in
Jyothisha, dasa- Bhukti is sannihrashta karana and Prarabhadha karana is
Viprahrashta karana.

Similarly another way of classifying diseases in Ayurveda is to

divide them into two broad categories (1) Nija or internal (2) Agantu or
External. For instance prameha (Diabetes) is a Nija yoga or internal
disease. Conjuntivitis, Malaria, typhoid are all examples of infections,
which have their origin in external causes (Agantu yoga). In Jyothisha
also we find people suffering from two types of problems

(1) Internal : When a person suffers from a problem, for which, he

himself is the cause, it falls into this category.

(2) External : In this Category, will fall problems arising to person from
an external source like wife, children, etc.,
 159

Food habits and thoughts result in either happiness or sorrow. This is

the Ayurvedic view. Poorva Janma Karma is the cause of happiness
and sorrow. This is the view of Jyothisha.

Happiness or sorrow at the mental level is discussed in Ayurveda

(Manasiga). It discusses the same at the physical (Sariraga) level. Thus
Ayurveda discusses happiness or sorrow at the two levels viz., physical
and Mental. Jyothisha refers to two aspects for each Bhava viz, Jivapara
(Pertaining to soul) and Vastupara (pertaining to matter or rather material
benefits).

Heat and Cold are the causes of growth and modifications in

human body. In Ayurveda, this is brought about by pitta and Kapha. Pitta
represents heat and kapha represents cold. In Jyothisha all planets are
divided into two categories – Agneya (Fiery) and Sowmya (Cold). The
Fiery planets represent Agni (fire). The Cold planets are representative of
Soma (Moon or Water). In Astronomy also we find that the earth
functions on account of the movements of sun and moon.

For all modifications, in Ayurveda the cause is the onset of

seasons, which comprise of heat and cold in varying degrees. In Jyothisha
also the conjunctions and interactions of Agneya and Sowmya Planets
give rise to varied results. In Astronomy also the traid of “ Soma – Surya-
Anila” (Moon- Sun- Wind) is responsible for all celestial influences.
When there is a formation of depression in the ocean, if heat is more, the
depression weakens and if heat is reduced, the depression intensifies and
becomes a cyclonic storm. The imbalance of heat and cold is responsible
for tornadoes, gales and Cyclones. In Ayurveda, these three (Moon, Sun
and Wind) function as Kapha, pitta and Vata. For all pschosomatic
 160

diseases, the root cause lies in the malfunctioning of the three Gunas,
Sattwa, Rajas and Tamas. This is the Ayurvedic Viewpoint.

In Jyothisha Sattwa, Rajas and Tamogunas are attributed to the

planets 1. The mind functions under the influences of planets.

Sattwa – Sun, Moon, Jupiter.

Rajas – Mercury, Venus.
Tamas – Saturn, Mars.

Some planets contain a mixture of gunas. Jupiter has more of

Sattwa and less of Rajas. Venus has more of Rajas and less of Sattwa.

Mars has more of Rajas and less of Tamas. Saturn has more of
Tamas and less of Rajas.

Both in theory and practice (Siddhanta and Prakriya), Ayurveda

and Jyothisha have the same goal. These are two sciences, which are
wedded to Nature.

On a perusal of the various sciences, we find that these two

sciences, Jyothisha and Ayurveda adopt a practical approach to life and
its problems and give us immediate solutions.
 161

NOTES AND REFERENCES: -

1) Chandrarkajiva jnasitow kujarki yatakramam sattwarajas tamamsi ||
(Brihat Jataka, Ch II, Ve 7)
CHAPTER – 18

The following are some of the muhurthas, which merit a discussion in astrology.

1)
h) Uttaraphalguni – Sunday
i) Rohini or Moola – Monday
j) Kritika or Magha – Tuesday
k) Abhijit – Wednesday
l) Poorvashada or Moola – Thursday
m) Rohini or Magha – Friday
n) Ardra or Ashlesha – Saturday

Auspicious deeds should not be performed in the above muhurthas.

36) The presence of a planet in any one of the following pairs of nakshatras give rise
to vedha in the other
Rohini – Abhijit
Bharani – Anuradha
Uttarashada – Mrigashirsha
Sravana – Magha
Hasta – Uttarabhadrapadha
Swati – Satabisha
Moola – Punarvasu
Uttaraphalguni – Revati
Celebration of marriage is auspicious in the nakshatras of mrigashirsha, Hasta,
Moola, Anuradha, Magha, Rohini, Revati, Uttarapahalguni, Uttarashada,
Uttarashada, Uttarabhadrapada, Swati. It should be performed on Thithis other
than Riktha Thithis and auspicious days (i.e) Monday, Wednesday, Thursday, and
Friday.
 162

37) The married woman gets different effects according to the planet by which the
nakshatra of marriage has been subjected to vedha. This is mentioned in the book
entitled “ Vivaha Patala”.
Sun – will be widowed
Mars – Grief due to death of son
Mercury – Sterlity
Jupiter – will become a saint
Venus – only female issues.
Saturn – will become a maid servant.
The vedha dosha , according to Varahamihira is considered only in vindhya
region.
The vedha nakshatra is rendered insignificant in the combinations.
5. The lagna or Ascendant at the marriage time is occupied by some benefic
planet.
6. The ascendant lord is in the 11th house and is in conjunction with or aspected
by benefics.
7. The marriage is in the “ Kala hora” of a benefic planet.
8. The moon is endowed with strength.

38) Latta dosha

Planet Affected Star( Counted backwards)
(ix) Mercury 7
(x) Rahu 9
(xi) Full moon 22
(xii) Venus 5
(xiii) Sun 12
(xiv) Saturn 8
(xv) Jupiter 6
(xvi) Mars 3
The effect of the Latta dosha is given below.
 163

Caused by sun – Loss of Money

Caused by Moon – Total destruction
Caused by Mars – death
Caused by Mercury – destruction
Caused by Jupiter – Destruction of relatives
Caused by Venus – Loss of work
Caused by Saturn – Destruction of family
Caused by Rahu – Death.

39) PAATA DOSHA :

The nakshatra at the time of marriage which is there at the end of the yogas of
Harshara, Vaidriti, Sadhya, Vyatipata, Ganda and Shoola is affected by Paata
dosha.

40) MAHA PAATA DOSHA :

The sun and the moon should not occupy the following pairs of houses.
Leo – Aries
Taurus – Capricorn
Libra – Aquarius
Virgo – Pisces
Cancer – Scorpio
Sagittarius – Gemini

41) EKARGALA DOSHA:

This dosha is caused when moon is in an odd – numbered star from sun provided
the yoga belongs to Vyaghaata, Ganda, Vyatipaata, Shoola, Vishkamba, Vaidhriti,
Vajra, Parigha or Atiganda.

42) UPAGRAHA DOSHA:

The upagraha dosha is caused when moon is situated in the following numbered
nakshatra from sun.
5, 8, 10, 14, 7, 19, 15, 18, 21, 22, 23, 24, 25.
43) Only that quarter of a nakshtra which suffers from patta, Upagraha and Latta
Doshas should be rejected.
 164

44) The following muhurtas are known as “Kulika Muhurtas” which are to be
rejected.
DAY NIGHT ARDHA YAMAS
SUNDAY 14 13 4
MONDAY 12 11 7
TUESDAY 10 9 2
WEDNESDAY 8 7 5
THURSDAY 6 5 8
FRIDAY 4 3 3
SATURDAY 2 1,15 6
The Ardha Yamas are also considered inauspicious.

45) Dagdha thithi is considered as an inauspicious thithi.

SUN IS IN THITHI No.
SAGG / PISCES 2
TAU / AQUARIUS 4
CANCER / ARIES 6
VIRGO / GEMINI 8
LEO / SCORPIO 10
CAPRICORN / LIBRA 12

46) Marriage is not auspicious when there is jamitra dosha.

(iii) if in the 7th sign from lagna or moon there is some planet or
(iv) if a planet is situated in the 55th navamsa from lagna,
this dosha is caused.

47) If the sun and the moon are strongly placed in the ascendant, the doshas due to
Ekargala, Upagraha, Paata, Latta, Jamitra, etc are destroyed.

48) SURYA SANKRANTI DOSHAS :

(iii) The day prior to Sankaranti, the sankaranti day & the next days- these
three days for Mesha, Thula, Makara and Kataka sankarantis and
 165

(iv) The 16 ghatis before & the 16 ghatis after the sanakaranti are considered
inauspicious.
Note : The movement of planet from one sign to another is referred to as the
sankaranti (ingress) of that planet. When a planet moves from one sign into
another, the ghatis before and the ghatis after this movement, both together have
been ghatis of that planet.
The sankaranti ghatis of each planet are as follows:
Planet No.of.Ghatis
SUN 33
MOON 2
MARS 9
MERCURY 6
JUPITER 88
VENUS 9
SATURN 160
The sankaranti of the sun is more inauspicious than other planets.

49) GODHULI LAGNA :

In the godhuli Lagna, no special dosha of nakshatra, thithi, Karana, Lagna, day,
navamsa, muhurta, yoga and the stituation of planets in 8th house, jamitra etc is to
be considered. It is recommended for all auspicious deeds.
c) On Thursday Godhuli lagna is auspicious only after sunset. On Saturday,
Godhuli lagna is auspicious before sunset.
d) Moon in lagna 6 or 8 causes death of bride even in Godhuli lagna. Mars in 1,
7, or 8 causes death of bridegroom. Moon in 2,3 or 11 is conducive of
happiness to the couple.

50)
e) On shasti oiling of hair is prohibited. However oiling of hair may be done if
shasti falls on a Saturday.
f) With the exception of Durgashtami ( which falls on the ashtami in the month
of Ashwina), flesh eating is prohibited on Ashtami day.
 166

g) Shaving is prohibited on chaturdasi thithi. However places of pilgrimage are

exempt from this rule.
h) Sexual intercourse with one’s wife should not be performed on Amavasya.
However this rule need not be followed this rule need not be followed on the
Amavasya of Deepavali.

51) Consideration of Venus:

When longitude of Venus is more than that of sun, then Venus rises in the
morning in the east. In this time, journey towards east & north is prohibited .
When Venus is behind the sun, journey to south & west is prohibited during the
time Venus rises.

52) Consideration of Shoola:

Direction EAST SOUTH WEST NORTH
Vaar Shoola Monday Thursday Sunday Tuesday
Saturday Friday Wednesday
Nakshatra Jyeshta Poorva Bhadra Rohini Uttaraphalguni
Shoola Pada

The work “Shoola” means intense pain. Therefore journeys on Shoola days are
prohibited in the table seen above.
However in times of emergency, after taking the following items, one may
commence the journey
Sunday- Ghee
Monday – Milk
Tuesday – Jaggery
Wednesday – Til or Molasses
Thursday – Curd
Friday – Barley
Saturday – Vrad ( a pulse grain)
 167

53) In the nakshatras of Anuradha, Hasta, Pushya & Ashwini journeys in all directions
are auspicious. The day of a retrograde planet and the presence of retrograde
planets in quadrants are prohibited.

54) The 10th thithi of Sukla paksha in the month of Ashwina is known as
Vijayadasami. This Vijayadasami is the giver of success in all matters and
becomes extremely auspicious when Vijayadasami falls on Shravana nakshatra.

55) Trinavami Dosha : One should not return home on the 9th thithi, 9th nakshatra or
9th day after a journey.

56) Auspicious time for commencement of house construction

Day Planetary placement
Thursday Jupiter in Pushya, Uttara, Uttarashada,
uttaraphalyuni, Mrgashika, Sharvana,
Ashlesha, Poorvashada
Friday Venus in Vishaka, Ashwini, chitram
Dhanishta, Satabhisha, Ardra
Wednesday Mercury in Rohini, Ashwini,
Uttaraphalyuni, Chitra or Hasta.

57) The following constellations are held to be inauspicious for the first feeding of an
infant. They are Bharani, Kritika, Ardra, Ashlesha, Makha, Pubba, Visakha,
Jyeshta, Moola, & Poorvashada.

58) Gandanthas are inauspicious periods.

Aswini, Makha & Moola – Ist Pada or Quarter
Ashlesha, Revati, Jyeshta – Last Quarter

59) Dosha due to “USHNA” arises for the following periods.

STAR GHATHIKAS
 168

Ashwini, Rohini, Punarvasu, Makha 71/2 to 15

& Hasta
Baharani, Mrgashirsha, Pushyami, 55 to 60
Pubba,Chitra
Krittika, Ardra, Ashlesha, Uttara, & 21 to 30
Swati
Visaka, Moola, Sravana & 1 to 8
Poorvabhadrapada
Anuradha, poorvashada, Dhanishta, 52 to 60
Uttarabhadra
Jyeshta, Uttarashada, Satabisha & 20 to 30
Revati

60) Visha Dosha:

Four ghatis from certain limits ( given below) for each of the 27 stars gives rise to
visha dosha.

50,24,30,4,14, 11, 30, 20, 32, 30, 20, 18, 22, 20, 14, 14, 10, 14, 20, 24, 20, 20, 10,
10, 18, 16, 24, 30, for e.g., the 3rd star is Krittika. In the above table, the third
number is 30. Four ghatis from 30, i.e) 30-34 ghatis of Krittika suffers from visha.

61) Rikta thithis, Viz. 4,8,9 & 14 are considered inauspicious.

62) Vishti & Sthira are considered as inauspicious Karanas.

63) The sandhis or junctional points are considered as inauspicious.

d) The first & last ghati (24 minutes) of a lunar day and nakshatra.
e) The first & last five Vighatis ( 2 minutes) of sign.
f) The first & last Vighatika (2 seconds) of each navamsa.

64) Gulikodaya kala is considered as inauspicious. This is the time when the tertiary
planet, Gulika rises.
 169

DAY NIGHT
Sunday 26 10
Monday 22 6
Tuesday 18 2
Wednesday 14 26
Thursday 10 22
Friday 6 18
Saturday 2 14

From the above table, we can see one example.

On Monday,gulika rises 22 ghatis after sunrise. These ghatis hold good provided
the diurnal or nocturnal duration is 30 ghatis. Appropriate alterations may be
made for either an increase or decrease in the diurnal/nocturnal duration.

65) Vyathipatha is an evil yoga prohibited for all auspicious works. Vyathipatha falls
in the following Asterisms (roughly) in the corresponding months.
Aries / libra : Makha & Satabhisha
Taurus/ Scorpio : Sravana & Pushyani
Gemini / Saggittarius : Poorvashadra & Ardra
Cancer / Capricorn : Rohini & Jyeshta
Leo / Aquarius : Bharani & Swati
Virgo / Pisces : Revati & Hasta

66) The latter half of Vyathipatha is Known as Sarpasiras, an inauspicious period.

67) Three days from the time of commencement of an eclipse is an evil period.

68) When the ascendant sign is occupied by Sun, Mars, Saturn or Rahu, the period is
held to be inauspicious.

69) The period of dusk i.e. just before & immediately after sunset is known as
pradosha. This period is not auspicious for certain activities. Similarly the time of
midnight, Nishi is held to be inauspicious.
 170

CONCLUSION
Astronomy & Ayurveda are sciences that exist in nature. Diseases in ayurveda
are of two types (1) Sannihrashta (External or immediate Cause), (2) Viprahrashta
(Distant Cause). For instance, a person consumes some food, which is unsuitable and
thereby develops a stomach problem. The immediate cause for the ailment is the
food.The distant cause is the chronic stomach ailment of the patient. Similarly in
Jyothisha, dasa- bhukti is sannihrashta karana and Prarabhadha karana is Viprahrashta
karana.
Similarly another way of classifying diseases in Ayurveda is to divide them
into two broad categories (1) Nija or internal (2) Agantu or External. For instance
prameha ( Diabetes) is a Nija yoga or internal disease. Conjuntivitis, Malaria, typhoid
are all examples of infections which have their origin in external causes ( Agantu
yoga). In Jyothisha also we find people suffering from two types of problems
 171

(3) Internal : When a person suffers from a problem, for which, he himself is the
cause, it falls into this category.
(4) External : In this Category, will fall problems arising to person from an external
source like wife, children, etc.,

Food habits and thoughts result in either happiness or sorrow. This is the
Ayurvedic view. Poorva Janma Karma is the cause of happiness & sorrow. This is
the view of Jyothisha.
Happiness or sorrow at the mental level is discussed in Ayurveda ( Manasiga).
It discusses the same at the physical ( Sariraga) level. Thus Ayurveda discusses
happiness or sorrow at the two level viz., physical & Mental. Jyothisha refers to two
aspects for each bhava viz, Jivapara ( Pertaining to soul) and Vastupara (pertaining to
matter or rather material benefits)
Heat & Cold are the causes of growth & modifications in human body. In
Ayurveda, this is brought about by pitta & Kapha .Pitta represents heat and kapha
represents cold. In Jyothisha all planets are divided into two categories – Agneya (
Fiery) and Sowmya ( Cold). The Fiery planets represent Agni (fire). The Cold planets
are representative of Soma ( Moon or Water). In Astronomy also we find that the
earth functions on account of the movements of sun and moon.

For all modifications, in Ayurveda the cause is the onset of seasons, which
comprise of heat & cold in varying degrees. In Jyothisha also the conjunctions &
interactions of Agneya & Sowmya Planets give rise to varied results. In Astronomy
also the traid of “ Soma – Surya- Anila” (Moon- Sun- Wind) is responsible for all
celestial influences. When there is a formation of depression in the ocean, if heat is
more, the depression weakens and if heat is reduced, the depression intensifies and
becomes a cyclonic storm. The imbalance of heat & cold is responsible for tornadoes,
gales & Cyclones. In Ayurveda, these three ( Moon, Sun & Wind) function as Kapha,
pitta & Vata. For all Pschosomatic diseases, the root cause lies in the malfunctioning
of the three Gunas, Sattwa, Rajas & Tamas. This is the Ayurvedic Viewpoint.
In Jyothisha Sattwa, Rajas & Tamogunas are attributed to the planets . The
mind functions under the influences of planets.
Sattwa – Sun, Moon, Jupiter.
Rajas – Mars, Mercury, Venus.
 172

Tamas – Rahu, Ketu, Saturn

Some planets contain a mixture of gunas. Jupiter has more of sattwa & less of
Rajas. Venus has more of Rajas & less of Sattwa.
Mars has more of Rajas & less of Tamas. Saturn has more of Tamas & less of
Rajas.

Prithuyashas makes the following observation in his treatise Horasara.

“Pratyaksham Jyothisham Sastram Chandrarkow yatra Sakshinow”
“Jyothisha is a visible science. The sun & moon bear witness to this truth”.
In other words, as we are able to see the sun & moon with our eyes and as
these two planets play a major role in Jyothisha, we are able to understand the
existence of Jyothisha.

Both in theory & practice ( Siddhanta & Prakriya), Ayurveda & Jyothisha have the
same goal. These are two sciences, which are wedded to Nature.
On a perusal of the various sciences, we find that these two sciences, Jyothisha
& Ayurveda adopt a practical Approach to life and its problems and gives us
immediate solutions.