Overview - Vedic Astrology

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Overview
अमे रका के हावड िव िव ालय से जुड़े भारतीय िव ानों ने िह दुपेिडया नाम का वेबसाइट अं ेजी म आरं भ िकया, िजसमे
' ोितष' पर आरं िभक लेख है :
Overview of Jyotisha , जो ुत वेबसाइट पर िहं दी और अं ेजी म नीचे िदया जा रहा है (िहं दी पा रण बाद म िकया गया, जो
अपडे ट होता रहता है , जबिक अं ेजी का लेख पुराना ही है ।):
English version is in the lower half of this webpage.
Fold
Table of Contents
ोितष की प रभाषा
उ ि
ऐितहािसक िवकास
वैिदक सािह म ोितष
लगध का वेदां ग ोितष
याजुष- ोितष (44 छं द, कुछ सं रणों म 49)
आच- ोितष (36 छं द)
आथव- ोितष (163 छं द)
पौरािणक और महाका सािह म ोितष
जैन सािह म ोितष
म युगीन ोितष
आधुिनक ोितष
उपल मौिलक
आधारभूत अवधारणाएँ और पा रभािषक श ावली
काल- णाली
काल- णाली के कार
युगच
काल के अवयव
ह और उनके ल ण
प ां ग
ितिथ
करण
रािश
न
वार
प ां ग के अ ा अवयव
प ां ग कैसे दे ख
प ां ग के िवषय और उपयोग
प ां ग बनाने की िविधयों की ब लता पर िववाद
अ मह पूण अवधारणाएँ और श ावली
ोितष के िवभाग
िस ा
िस ा
त
करण
ार क 18 िस ां त
वराहिमिहर की प िस ा का म पां च ाचीन िस ां त
पर रावादी पंचां गकारों ारा यु पां च आधुिनक िस ां त
सूयिस ां त की अ िस ां तों से तुलना
vedicastrology.wikidot.com/overview#toc36 1/22
सूयिस ां त बनाम किस ां त िववाद

बीज-सं ार
िस ां त की मृ ु : ह-लाघव और उ रवत काल
सूयिस ां त का सारां श
संिहता
मुख संिहता
मेिदनी ोितष
मु त
वा ु-शा
शकुन-शा
अ ा (वृ ,र ािद,पशु, आिद)
होरा
जातक : होरा-शा के मूलभूत िस ां त
न -जातक : िबना ज -काल और थान के कु ली बनाना
-माग
र-शा
सामुि क-शा
ह रे खा-शा
मुखाकृित-िव ान
अंग-ल णं
ह-शा
ी-जातक
ोितष म आधुिनक योग
ह की प रभाषा म प रवतन
अयनां श की दो प रभाषाएं
वैिदक ोितष की गिणत और फिलत शाखाओं म अ िववाद
ोितष का अ ापन और त ंबंधी िववाद
िव िव ालयों म ोितष की मा ता संबंधी िववाद
ोितष-अ ापन के मुख क
िव िव ालय और िव ापीठ
यंसेवी सं थाएं
इ रनेट ुप
गु -िश पर रा
बा भाव और उपयोग
Definition
Origins
Historical Evolution
Jyotiṣa in Vedic literature
Vedānga Jyotiṣa of Lagadha
Yājuṣa-Jyotiṣa (44 verses, some versions have 49)
Ārcha-Jyotiṣa (36 verses)
Atharva-Jyotiṣa (163 verses).
Jyotiṣa in Purānic and Epic literature
Jyotiṣa in Jain literature
Mediaeval Jyotiṣa Texts
Modern Jyotiṣa Texts
Extant Basic Texts
Key Concepts and Terms
Time System
Types of Time Systems
Yuga Cycles
Constituents of Time
Grahas and their Characteristics
PANCHĀNGA or Five Limbs
Tithi
Karana
Rāsi
Nakshatra
Vāra
Additional Elements of Panchānga
How to Read a Panchānga
Subject matter and Uses of a panchānga
Controversies about diversity of methods in making panchāngas

Other Key Concepts and Terms
Sub-divisions of Jyotiṣa
SIDDHĀNTA
Siddhānta
Tantra
Karana
Original 18 Siddhāntas
Archaic Five Siddhāntas in Varāha Mihira's Panchsiddhāntikā
Extant Five Siddhāntas used by modern traditional panchānga makers
Comparison of other Siddhāntas with Suryasiddhānta
Suryasiddhānta versus Drik-siddhānta controversy
Beeja Samskāra
Death of Siddhānta : Graha-lāghava and afterwards
Summary of Surya-Siddhānta
SAMHITĀ
Main Samhitā Texts
Medini Jyotiṣa
Muhurta
Vāstu Shāstra
Shakuna Shāstra
Misc (trees, minerals, animals, etc
HORĀ
Jātaka : Elements of Natal Horoscopy :
Naṣṭa-Jātaka : Casting Horoscope without Birthdata
Svara-shāstra
Prashna or Horary Astrology
Sāmudrika-shāstra
Hastarekhā-shāstra or Palmistry
Mukhākriti-vijnānam or study of facial features
Anga-lakshanam or astrological features of different parts of body
Graha-shānti or Propitiation of Planets
Stri-Jātaka or Feminine Horoscopy
MODERN INNOVATIONS in Jyotiṣa
Change in concept of Graha or planet
Two definitions of Ayanāmsha
Other controversies in Ganita and Phalita branches of Vedic Jyotiṣa
TEACHING of Jyotiṣa and controversies
Recognition of Jyotiṣa in universities and controversies
Chief centres of Jyotiṣa teaching
Universities and Vidyāpeethas
Voluntary Organizations and Institutions
Internet Groups
Ancient Guru-shiṣya tradition
External Influences & Uses
िहं दी
ोितष की प रभाषा
वैिदक-पुरािणक पर रा पर आधा रत भारतीय ए ोलॉजी को ोितष कहते ह, िजसमे पारं प रक ए ोनॉमी (खगोल िव ान) भी स िलत
है । ोितष वेद का एक अ (वेदां ग) माना जाता है , िजस कारण इसे मानने वाले इसे वैिदक- ोितष कहते ह, जबिक िवदे िशयों ारा इसे
िह दू या इं िडयन ए ोलॉजी कहा जाता है ।
ोितष की सव म और संि तम प रभाषा है : कम-फल-िवपाक-काल-िवधानं, अथात कम के फल प रप होने के काल का िवधान।

ोितष कम-फल के स भ म भा का अ यन करता है । कम का और अ फल कमफल कहलाता है । ोितष की भिव वािणयाँ
कमफलों को ही ितिब त करती ह। सभी कम के फल त ण ही फल नहीं दे ते। कुछ फल त ाल ही घिटत होते ह, जबिक अ फल
गहन और दू रगामी प रणाम दे ते ह, जो अ र अगले ज ों पर भी भाव डालते ह। ोितष ऐसे ही अ और अबूझ कमफलों का अ यन
करता है जो हम याद भी नहीं रहते। ार (भा ) िपछले कम के फलों का वह िह ा है जो भावी बन चुका है और िजसने गौण कमफलों
को िन य कर िदया है ोंिक भावी फलों का गौण फलों से तालमेल नहीं बैठता। उदाहरणाथ, यिद िकसी के भा म मनु बनना िलखा
है तो कु े वाले सं ार दब जायगे। ि यमान ार के कारण ही िकसी को जाित, आयु और भोग ा होते ह। शेष सं ार संिचत
रह जाते ह और अगले ज ों म सि य होते ह।
उ ि
छ वेदां गों म से एक वेदां ग ोितष माना जाता है । ोितष का ाचीनतम सा वेद म पाया जाता है । वेदां ग के प म ोितष का ाचीनतम
उ ेख मु क उपिनषद् और छा ो उपिनषद् म िमलता है । छा ो उपिनषद् म नारद जी ने एक पृथक िवषय के प म ोितष का
अ यन करने का उ ेख िकया। यजुवद म थम वैिदक य का नाम है दश-पौणमास य , िजसके िलए ितिथ का सही ान आव क है ।
दश का अथ है अमावस और पूिणमा को पूणमास कहते ह, िजससे है िक 30 ितिथयों के मास की प रपाटी वैिदक काल म िव मान थी।
ऋ ेद के थम म ल के सू -164 म सौर-वष को 12 भागों म िवभ करने का वणन है । वेदों म मु तः य ों का वणन है िजनके िलए
सही मु त की गणना हे तु ोितष आव क था। ोितष को वेद की आँ ख कहा जाता है ोंिक ोितष आ ा के अ को इस तरह
िस करता है िक जीवा ा िपछले कमफलों को भोगने के िलये पुनज लेता है और ये कमफल कु ली के फलादे श के पम होते
ह।
ऐितहािसक िवकास
वैिदक सािह म ोितष
वैिदक संिहताओं और ा ण ंथों म 27 एवं 28 न ों की दोनों णािलयों का वणन है । उदाहरणाथ, ता ा ण म 27 न ों की सूची है
तो 28 न ों की सूची तैि रीय ा ण (1.5.1 ; 3.1.1; 1.5.3.4) म है िजसमे अिभिजत का नाम भी है , और अथववेद भी अिभिजत के
बारे म उ ेख करता है "अिभिजत मे रासताम पु मेव"। आज भी कई काय म 27 न ों की णाली का योग होता है तो कई अ काय
म 28 न ों की णाली का योग होता है , अतः यह प रपाटी वैिदक काल से ही है ।
लगध का वेदांग ोितष

वेदां ग ोितष एक नहीं ब तीन अलग-अलग ह:
याजुष- ोितष (44 छं द, कुछ सं रणों म 49)
आच- ोितष (36 छं द)
आथव- ोितष (163 छं द)
याजुष- ोितष का दू सरा और आच- ोितष का तीसरा छं द इन ंथों का उ े प रभािषत करते ह : "य -कालाथ-िस ये", अथात य के
उिचत काल का िनणय हे तु इन ंथों की रचना ई थी। आच- ोितष के दू सरे छं द म उ ेख है िक महा ा लगध इस के णेता थे। अतः
वैिदक काल म य ों के काल िनणय हे तु महा ा लगध ने आच- ोितष की रचना की, िक ु वतमान म उपल आच- ोितष का प
वेदो र काल म िकसी संकलन-कता ारा रिचत है । जैसा िक थम वैिदक य दश-पौणमास के नाम से ही है , ित ािद का शु काल-
िनणय य ों के िलए अिनवाय था। दश-पौणमास के नाम से ही है , ित ािद का शु काल-िनणय य ों के िलए अिनवाय था।
Verse 18 in Yājuṣa-Jyotiṣa and verse 14 in Ārcha-Jyotiṣa (36 verses) gives a list of 27 Nakṣatras,
excluding Abijit. Atharva-Jyotiṣa also gives only 27 Tāras (Nakṣatras beginning with birth-Nakṣatras as
Janma-Tāra).
Verse 5 in Yājuṣa-Jyotiṣa ("Mīnāt prabhṛti Raśayaḥ") and Verse 4 of Ārcha-Jyotiṣa are the earliest direct
references to Raśi in ancient literature.
Atharva-Jyotiṣa is most detailed of these three texts, and gives detailed proofs pf phalita (predictive)
Jyotiṣa in the Vedic period. Yajñas were performed for obtaining "phala". But only a tip of the iceberg has
survived : verse 3 of Ārcha-Jyotiṣa says the motions of heavenly bodies are "completely" described in
Ārcha-Jyotiṣa, but only 36 verses are extant now.
पौरािणक और महाका सािह म ोितष

'Sarga' is an essential chapter in every Purāna, which describes the process and mathematics of Creation
and Yuga-cycles, which are common to all ancient siddhāntas of Jyotiṣa. Some Purānas provide greater
details about mathematical portions of Jyotiṣa, while important aspects and rules of Phalita Jyotiṣa and
Parvādi are scattered in various Purānas. Nārada Purāna devoted greatest space to Jyotiṣa. Mahābhārata
and Rāmāyana also contain many references to and uses of Jyotiṣa. For instance, Mahābhārata refers to
the use of Sarvato-Bhadra Chakra which is an astrological tool fully described in ancient Yāmala Tantra
literarure.
जैन सािह म ोितष
म युगीन ोितष
आधुिनक ोितष
उपल मौिलक
The main phalita text of Jyotiṣa is the Brihat Pārāshara Horā Shāstra (BPHS), originally called Pārāshari
Horā, which belongs to the last phase of Dvāpara Age. Four chapters of Jaimini Sutra have also survived.
Extant portions of Lomasha Samhitā and some other texts are also helpful in Horā, but BPHS remains the
mainstay of Phalita. The most revered siddhāntic text of Jyotiṣa is Suryasiddhānta which states it was
given by Lord Surya at the tail end of Krit Yuga. The earliest paurusheya (man-made) texts of Jyotiṣa ,
such as Panchsiddhāntika by Varāha Mihira, eulogize Suryasiddhānta as divine. There is a verse in
Charana-vyuha which says that there were one lakh verses in Veda (only 20% has survived), one lakh is
Mahābhārata (almost entirely survived), one lakh in Vyākarana (mostly lost) and four lakhs in Jyotiṣa. But
even the magnum opum of Phalita Jyotiṣa, namely BPHS (Brihat Pārāshara Horā Shāstra) contains only
four thousand (it is suspected to contain over ten thousand verses originally). Charana-vyuha is an ancient
work and we have few texts of Jyotiṣa surviving from that time, and most of those surviving texts have
been mutilated and distorted. Yet, enough remains to enable a person becoming a reasonably good
astrologer according to modern standards, provided the conditions mentioned in BPHS for becoming a
good astrologer are fulfilled : deft in Ganita and Horā as well as in Sanskrit grammar and Nyāya,
intelligent, capable of deriving good inductions and deductions, knower of Desha and Kāla, and Jitendriya
(brahmachāri). Few astrologers fulfill these conditions laid down by Sage Parāshara.
आधारभूत अवधारणाएँ और पा रभािषक श ावली

काल- णाली
How to measure Time depends on the purpose for which we need to measure Time. Hence, there are
various Time-Systems.
काल- णाली के कार
युगच
काल के अवयव
Month : Solar and Lunar
Ahorātra
Ahorātra means the time from one Sunrise to next Sunrise at a given place on the surface of Earth.
Literally, it means Day plus Night. It is not exactly equal to 24 hours, because Sunrise varies from day to
day, while the modern measure of 'hour' is a constant defined on the basis of Atomic definition of a
'second' of time.
Ghati or Danda
ह और उनके ल ण
प ांग
Moon is the fastest planet. Hence, elements related to motions of Moon are accorded highest priority in a
religious almanac known as Panchānga (= "Five limbs") : Tithi, Karana, Rāsi, Nakshatra and Vāra.
ितिथ
Tithi is Moon's Elongation or angular distance from Sun ; 12 degrees of elongation is equated to one tithi
and 360 degrees or one full circle is one Luni-Solar Month, or in short Lunar Month of Hindus (Chāndra-
māsa). Counting of tithis begin from New Moon to next New Moon, but counting of Luni-Solar months start
and end with Full Moon, as the term "Poorna-māsi" implies. This system existed even in earliest Vedic era,
as the very name of first Vedic yajna "Darshapoornamāsi" implies : Darsha means New Moon and Poorna-
māsi means Completion of Month on Full Moon.
करण
Karana is a subsidiary of Tithi, defined as exact half of a tithi.
रािश
Rasi and Nakshatra are interrelated and depend solely on Moon's absolute motion with respect to Fixed
Sky.
वार
Vāra is not a feature of Moon, but of Sun, and depends on topocentric Sunrise for a given place at earth's
surface.
प ांग के अ ा अवयव
प ांग कैसे दे ख
प ांग के िवषय और उपयोग

The word Panchānga means "Five limbs", i.e., Tithi, Karana, Nakshatra, Yoga and Vāra. All these five
elements depend on motions of Moon and Sun and require high degree of accuracy due to fast motion of
Moon. Moreover, these elements exert greater astrological influence than other planets. That is why
religious almanac has come be labeled as 'Panchānga'. But a Panchānga should contain planetary data and
table of ascendants for facilitating handy computation of horoscopes, and religious festivals and muhurtas
(auspicious moments for diverse activities) are also provided in a normal Panchānga. A good Panchānga
contains much extra related information as well and is published once a year. Beginning of religious year
for publishing Panchāngas is not same for entire India, but beginning of white half of Chaitra is generally
accepted as the start of religious (and traditional calendar) year by most Hindus. Sun's entry into nirayana
(sidereal) Mesha is the mathematical New Year of Hindus.
प ांग बनाने की िविधयों की ब लता पर िववाद
अ मह पूण अवधारणाएँ और श ावली
ोितष के िवभाग
Vedic Jyotiṣa has two branches, Ganita (Siddhānta) and Phalita (Samhitā plus Horā). Ganita means
mathematics, but in practice it does not include the calculations involved in making horoscopes and
predictions, it is merely a synonym for Siddhānta in the parlance of traditional jyotishis. Phalita or
predictive astrology has two main branches, Samhitā and Horā, which have many sub-branches as shown
below. But in actual practice, Samhitā and Horā are enumerated as separate branches due to vast
difference in their subject matter, and traditional taxonomy talks of three skandhas or divisions of Jyotiṣa :
Siddhānta, Horā and Samhitā, and every good Jyotiṣi was expected to be adept in all three divisions of Tri-
skandha Jyotiṣa-shāstra.
Siddhānta, which literally means "theory" (siddha+anta", ie "established conclusions") is traditional

astronomy for special uses of astrology, which has many varieties broadly divided into two classes
apaurusheya and paurusheya on whose basis later Tantra and Karana texts were derived.
1. Original apaurusheya Siddhāntas, 18 in number, propounded by sages or gods

2. Man-made or paurusheya siddhāntas, five ancient siddhāntas and another set of five later
siddhāntas now used by traditional panchānga (a panchānga is the calendar or religious almanac
makers).
3. Tantra (astrological) method and texts, different from philosophical Tantra
4. Karana method and texts
5. Drig-ganita or physical astronomy
Samhita , which includes :
1. Medini Jyotiṣa (mundane astrology) or predictive astrology of territorial regions and is used for
predicting important events such as earthquakes, weather events like storms or rains, war, national
politics and economy, prices (argha-kānda), etc, based on analysis of astrological dynamics in the
horoscope of a territorial region of all sizes including whole world, and/or general transit events
(graha-chāra).
2. 84 Chakras (astrological) which are widely used in Medini Jyotiṣa as well as in Horā, such as Panch-
shalākā or Sarvatobhadra chakras which originated in archaic Yāmala Tantras.
3. Muhurta (electional astrology) for finding auspicious timing of important events and actions like war,
marriage, travel, etc.
4. Vāstu-shāstra which is used for construction of houses, temples, forts and towns. Varāha Mihira
included iconography and sculpture under Samhitā.
5. Shakuna-shāstra (omens)
6. Diverse topics like astrological and similar attributes of materials, trees, animals, regal attributes
and items, etc.
Horā : predictive astrology of individuals, whose main branch is called Jātaka.
1. Jātaka which is used to analyze natal horoscopes (birth charts) known as janma-kundali. It includes
Varshaphala. One of its branch Nasta-Jātaka studies those persons whose birth details are unknown.
2. Prashna (horary astrology) from which horoscopes based on the moment and a query are made.
Prashna is also used to make hosocopes without birthdata in Nasta-Jātaka.
3. Sāmudrika shāstra studies palmistry, mukhākriti-vijnānam or study of facial features, anga-
lakshanam or features of different parts of body, etc and correlate these things with planets of
horoscopes.
4. Svara-shāstra
Strictly speaking, Horā-shāstra is based on birth time of the native and therefore Jātaka is the only true
branch of Horā, but Prashna, Sāmudrika and Svara-shāstra are helpful in Horā esp when birth time is
unknown. Even when birth time in known these disciplines help in removing errors and arriving at greater
and better details.
िस ा
Ganita or Siddhānta skandha (branch) of Jyotisha is traditionally sub-divided into three sub-branches :
िस ा
It provides planetary calculations together all requisite formulas and their geometry from the beginning of
Creation and provides details of all periods and sub-periods of entire Kalpa or Day of Lord Brahmā of 4.32
billion years, of which 1,955,885,111 years (in 2011 AD) have elapsed since the beginning of present
Creation. In actual practice, no siddhānta is directly used for panchangas or horoscopes, because it is very
difficult to make each and every computation from the beginning of Creation. Siddhānta is used only for
creating Tantra and Karana texts for practical purposes.
त
When planetary positions at the onset of current Yuga are tabulated and computations for succeeding
years are made on the basis of these tables, the technique is called Tantra in Jyotisha. It has nothing to do
with Tantra of philosophy. The only available Tantra text is Soma-Siddhānta which gives calculations from
the beginning of Kaliyuga. Extant version of Surya-Siddhānta enables one to make computations from the
beginning of Creation, but also gives planetary positions at the end of recent Krit Yuga (beginning of Tretā
Yuga), hence it provided Tretā Yuga's Tantra method as well.
करण
When starting point of Kaliyuga receded, Tantra method became difficult to use and Karana texts were
created which used same method from some nearby year. Most famous Suryasiddhāntic Karana text is
Makaranda Sārani, made for Shaka 1400 or 1478 AD. Its siddhantic version automatically updated for all
eras is available in the form of free softwares : Kundalee and JHora-7.52 beta2 (constantly being
updated).
ार क 18 िस ांत
Mahabharata (1.70.43) defined siddhānta as "siddha-paksha-sthāpanam", i.e., establisheg the proven
theory. It is said there were 18 ancient siddhāntas, but when ancient siddhāntas are enumerated from
diverse sources excluding all texts after 400 AD, the list crosses 18 :
1. Brahma-siddhānta or Pitāmaha
2. Surya-siddhānta
3. Soma-siddhānta
4. Brihaspai-siddhānta
5. Garga-siddhānta
6. Nārada-siddhānta
7. Parāshara-siddhānta
8. Paulastya-siddhānta
9. Vasishtha-siddhānta
10. Vyāsa-siddhānta
11. Atri-siddhānta
12. Kashyapa-siddhānta
13. Marichi-siddhānta
14. Manu-siddhānta
15. Angirasa-siddhānta
16. Lomasha-siddhānta
17. Pulisha-siddhānta
18. Bhrigu-siddhānta
19. Shaunaka-siddhānta (Soma-siddhānta ?)
20. Chyavana-siddhānta
21. Yavana-siddhānta
Soma-Siddhānta is a Tantra variety of Surya-Siddhānta. Narada Purana gives details of planetary

calculations which are perfectly in harmony with Surya-Siddhānta. Shaunka Horā states that Kaushika
Viswāmitra learned accurate astronomy from Maya who first got Surya-Siddhānta. Shaunaka-Siddhānta is
stated by some to be same as Soma-Siddhānta. Yavana-Siddhānta cannot be included among archaic
Siddhāntas given by rishis or gods. Omitting Yavana-Siddhānta from the list and considering two
Siddhāntas to be mere synonymns of other siddhāntas, the list can be reduced to the customary number
18. It is wrong to assume that there were 18 different Siddhāntas warring against each other. There was
only one Siddhānta received by sages in different eras. As Surya-siddhānta states (chapter-1, verse-9),
same Surya-siddhānta was given with "Kālabheda" in different eras. Varāha Mihira says Surya-siddhānta is
the Siddhānta of Vedic god Savitā. At present, Surya-Siddhānta and Soma-Siddhānta are available in full,
the latter being a Tantra version of the former, and Nārada-Siddhānta is available in some detail in Nārada
Purana, which shows no difference with Surya-siddhānta. Brahma-Siddhānta is said to emanate from Lord
Brahmā and is available in some detail in Brahma Vaivarta Purana, but shows no difference with Surya-
Siddhānta. All other Siddhāntas have been completely lost because they were no longer needed, as is the
case with Soma-siddhānta which was useful during initial centuries of Kaliyuga as its formulations prove
but nobody touches it now. Hence, Surya-Siddhānta seems to be the basis of all Siddhāntas which were
Tāntric manifestations of same Surya-siddhānta for different eras with respective beeja-samskāras.
वराहिमिहर की प िस ा का म पांच ाचीन िस ांत

In his treatise Panchsiddhāntikā, Varāha Mihira mentions five Siddhāntas available in his era : Surya-
Siddhānta, Paulisha-Siddhānta, Romaka-Siddhānta of yavanas, Paitamaha-Siddhānta and Vasishtha-
Siddhānta, last two declared by him to be of no use in their extant forms, Surya-Siddhānta being the best.
In Brihat Samhita too, Varāaha Mihira said that he used Surya-Siddhānta for computations.
पर रावादी पंचांगकारों ारा यु पांच आधुिनक िस ांत

All traditional panchanga makers use either of the following five Siddhāntas directly or indirectly : Surya-
Siddhānta, Brahma-Sphuta Siddhānta of Brahmagupta, two Arya Siddhāntas of two Aryabhatas and Mahā-
bhāskareeya of Bhāskara-i. Of these, Surya-Siddhānta is the only apaurusheya ancient text, others being
beeja corrected versions made during 600-900 AD.
सूयिस ांत की अ िस ांतों से तुलना
सूयिस ांत बनाम किस ांत िववाद
बीज-सं ार
In the chapter on Mean Motions (verse-9) in Surya-Siddhānta, it is said that this siddānta is given by Lord
Surya in different eras with Kāla-bheda, ie, with differences depending on Time. These differences must be
in mean motions as the chapter's name suggests. Traditionally, such a difference is called "beeja-
samskāra". Revolutions of a planet per Mahāyuga is called Yuga-bhagana. Texts give Yuga-bhagana in
integers and fractional portion of Yuga-bhagana is added as beeja-samskāra. Makaranda-Vivarana by
Daivajna Diwakara (17th century) gives the quantitative values of beeja-samskāra os various planets
which were used in constructing Makaranda Tables in 1478 AD according to Surya-Siddhānta ("Shri Surya-
Siddhānta matena…"). Unfortunately, many moderners not acquainted with traditional methods of
panchānga makers now say that Surya-Siddhānta later became outdated and therefore beeja-samskāra
was later introduced. Such a view is erroneous, because Surya-Siddhānta was never in conformity with
physical astronomy and the divergence increases as we go back into past. Even after introducing beeja-
samskāra, siddhāntic planetary positions do not come near to physical planets for any period of history.
Ancients knew this problem. Vishni-dharmottara Purāna says : य वेधािदना ातं यद् -बीजं गणकै तः । हणािद
परी ेत न ित ािद कदाचन ।। I.e, for viewing eclipses &c, compute beeja according to observations from
instruments &c, but never use this method for tithyādi. Nirnaya-sindhu, a respected text of Dharma-
shāstra, also says : अ फलिस थ यथाकगिणतं कु । गिणतं यिद ाथ तद् - ु व दा ।। I.e, use Surya-
Siddhānta for getting astrological results. Surya-Siddhānta itself advocates and gives formulae for two
types of drik-karma-samskāras for viewing observable phenomena like eclipses, heliacal risings and
settings, etc, but prohibits such steps for getting True Planets. It means siddhāntic True Planets are meant
especially for astrology and are bound to differ from observed positions of physical planets. The latter is
termed Drig-ganita, and Surya-Siddhāntic computation is called Saura. Another point is noteworthy :
beeja correction is advocated only in mean planetary positions and not in manda-phala (equation of
centre) or shighra-phala (conversion of heliocentric to geocentric positions) as some enthusiasts like
Sāmanta Chandra Shekhara and his unnamed predecessor in beejopanayanādhyāya of Surya-Siddhānta
tried in vain. Drik-karma-samskāra is different from Beeja-samskāra.
िस ांत की मृ ु : ह-लाघव और उ रवत काल

Graha-lāghava by Ganesha Daivajna, based on base year as 1528 AD, removed mathematical operations
and functions like sine, cosine, etc and provided handy tables for panchanga making based on crude
metthods. Therefore, it became extremely popular and people lost interest in studying siddhānta. But the
most important contribution of Graha-lāghava has not been highlighted : it is the first Indian text which
proposed Drig-ganita should be followed in astrology. Before it, some isolated attempts were made,
notably in Kerala, but with almost no success. Graha-lāghava succeeded in replacing non-Drik traditional
siddhāntic method from a large part of India with its crude approach which was a mix of diverse
siddhāntas without taking any help from empirical observation. Therefore, it was neither siddhāntic nor
scientific ('scientific here means Drik or empirical). As a result of influence of Graha-lāghava, followers of
Suryasiddhāntic Makaranda method omitted Mandaphalārdha correction since 16th century because
Diwākara Daivajna advised that doing so will make planets Drik, ie, conform to empirical observations.
Although this proposal was wrong, it was accepted, and thereafter siddhāntic panchāngas ceased to be
made despite claims. Diwākara's brother Kamlākara Bhatta was a great mathematician and authored
opposed Diwākara's proposal but few listened to him.
सूयिस ांत का सारांश

Extant version of Surya-Siddhānta has 14 chapters, and the 15th chapter "beejopanayanādhyāya" is given
within 14th chapter now because its original verses were mutilated and changed in mediaeval period by
someone and are of no use now, but Makaranda Sarani and Makaranda Vivarana gives the method of
getting Surya-Siddhāntic beeja values. The extant chapters are :
1. The Mean Motions of Planets

2. The True Places of Planets
3. Three Questions (Direction, Place and Time)
4. Lunar Eclipse
5. Solar Eclipse
6. Projection of Eclipses
7. Planetary Conjunction
8. Conjunctions of Asterisms and Planets
9. Heliacal Risings and Settings
10. Elevation of Moon's Cusps (and Moon;s Risings and Settings)
11. Pāta (Certain Malignant Aspects of Sun and Moon)
12. Geography (and Cosmogony, Dimensions of the Creation)
13. Instruction of Jyotisha (The Armillary Sphere and Other Instruments)
14. Different Modes of Reckoning Time
15. Beeja Correction (damaged chapter, included within 14th now)
संिहता
मुख संिहता
Samhitā branch has many extant texts composed by rishis, such as :
Nārada Samhitā (edited by Rāmjanma Mishra).

Kashyapa Samhitā (edited by Dr Bihārilāl).
Vriddha Vasishtha Samhitā (edited by Pt Chandramouli).
Vasishtha Samhitā (edited, translated and published by Dr Girjā Shankar Shastri).
Brihaspati Samhitā (edited, translated and published by Dr Girjā Shankar Shastri).
Lomasha Samhitā (first chapter edited, translated and published by Dr Girjā Shankar Shastri),
second chapter with Mr Vineet Kumar but not made public due to unknown reasons.
Vriddha-Surya-Aruna-Karma-Vipākah (17 hundred verses in manuscript available).
Rāvaṇa Samhitā : unpublished but surviving in secrecy, Hindi translation online but unreliable,
Sanskrit version in Deoria (UP) and Hoshiarpur (Punjab) but not made public; fragments at pther
places too.
Garga Samhitā : unpublished but surviving.
Gotama Samhitā : manuscript in Telugu script.
Bhrigu Samhitā : one manuscript in Varanasi, other in Bangla made public but unpublished, rest
scattered.
Bhrigu Nādi : three hundred verses available in manuscript, perhaps a fragment of Bhrigu Samhitā.
Bhrigu Yogāvali : in manuscript form.
Many Samhitā texts, esp of Bhrigu, Garga, Lomasha and Rāvana are believed to be present in the hands
of individuals who hide them. Lomasha Samhitā had 60000 verses, but only 2% has been unearthed so
far.
Most famous Samhitā text of later period is Brihat-Samhitā of Varāha Mihira which is almost encyclopaedic
in nature.
Some of these Samhitā texts contain invaluable information about Jātaka not found in any known text.
Perhaps "Samhitā" included Jātaka and Siddhānta originally, and division into separate skandhas is a later
phenomenon. Now, Samhitā includes only following topics :
मेिदनी ोितष
Yāmala Tantras
Narapatijayacharyā
Krishi Parāshara
Makaranda Prakāsha
Kādambini, etc
मु त
Muhurta Chintāmani is the most important extant text, based on ancient rules but incorporating mediaeval
regional diversities as well.
वा ु-शा
Vishvakarman-prakāsha
Mayamatam
Later texts
शकुन-शा
अ ा (वृ ,र ािद,पशु, आिद)
होरा
Various Schools : ancient and modern
जातक : होरा-शा के मूलभूत िस ांत

Grahas and astrological attributes
Rāshis, Nakshatras and astrological attributes
Lagna, Bhāvas and significance
Shodasha-varga : methods of construction and techniques of using
Planetary strengths : Shadbala and vimshopaka-bala* Drishti (aspects)
Dashās : Moon based, and other types
Pada : Ārudha and Upapada
Argalā and Bādhaka
Kāraka
Svāmsha
Yogas
Āyu or Longevity
Varshaphala and Tājika
Ashtaka-varga
Sudarshana-chakra
Sarvatobhadra Chakra in Natal Horoscopy
Phalādesha :
** What Elements Constitute A Horoscope : It is wrong to assume that a horoscope is a single chart. A
horoscope or Janma-patri is a group of charts and tables together with their interpretation and remedies
of diagnosed problems. What elements should be included or excluded from a horoscope depends upon
nature of the query. Normally, planetary table, Rāsi chart, Bhāva-chalita chart (D1 or first divisional or
lagna-kundali), Navamāmsha chart or D9, Varsha-phala and Vimshottari-dashā table of D1 are considered
to be essential parts of every horoscope, and extra elements are included if the query demands so. With
the advent of computers, detailed horoscopes can be now produced with little effort.
** How to Interpret a Horoscope : In spite of help from computers, few astrologers can make predictions
with confidence, because of the large number of charts and tables to be analyzed and also due to many
wrong practices learnt from roadside books. Some astrological Yogas or combinations in one's own
horoscope are essential for enabling one to become a successful astrologer. Yet, there are some essentials
which must be followed for interpreting a horoscope, which are described in BPHS and Laghu Parāshari.
न -जातक : िबना ज -काल और थान के कु ली बनाना
-माग
र-शा
It studies twenty svara chakras for deducing astrological implications without birthdata.
सामुि क-शा
ह रे खा-शा
मुखाकृित-िव ान
अंग-ल णं
ह-शा
ी-जातक
ोितष म आधुिनक योग

ह की प रभाषा म प रवतन
अयनांश की दो प रभाषाएं
वैिदक ोितष की गिणत और फिलत शाखाओं म अ िववाद
ोितष का अ ापन और त ंबंधी िववाद

िव िव ालयों म ोितष की मा ता संबंधी िववाद
ोितष-अ ापन के मुख क
िव िव ालय और िव ापीठ
यंसेवी सं थाएं
इ रनेट ुप
गु -िश पर रा
बा भाव और उपयोग
Jain astrologers use Vedic Jyotiṣa. Islamic astrology in India has made important two-way interactions
with native Jyotiṣa and some contributions from Islamic astrology has been accepted as a part of Vedic
Jyotiṣa by many practitioners mostly in Tajik method of Varshaphala (annual charts). Purists reject all
Islamic influences.
Software Download Page has links and Kundalee Software download instructions.
हमारा पुराना वेबसाइट है : http://jyotirvidya.wetpaint.com/

ुत वेबसाइट अभी अधूरा है । लेिकन पुराने वेबसाइट पर नए आलेख नहीं ह, वे ुत वेबसाइट पर ही उपल ह।
ENGLISH
For Overview of subject matter under Vedic Jyotish, visit Hindupedia's article on :
Some Indian scholars of Harvard University in USA started a website named 'Hindupedia' in which the
starter article on "JYOTISH" can be accessed at : Overview of Jyotisha , which is being presented here
verbatim in English (Hindi version is constantlu being updated) :
Definition
Jyotisha ( ोितष) , the traditional Indian system of astrology, was considered to be a sub-topic within
astrology and as such, Jyotiṣa includes topics related to astronomy rooted in Vedic-Purānic tradition. It is
often called Vedic Jyotiṣa by its practitioners and Hindu or Indian astrology by foreigners. Jyotiṣa is a
Vedānga or an auxiliary text to the the Veda.
Shortest and best definition of Jyotiṣa is Karma-phala-vipāka-kāla-vidhānam, i.e., set of rules for
timing of fruition of past actions. Jyotiṣa reasons out destiny in terms of Karma phala. Karma-phala loosely
translates into the fruits of action and its predictions are reflections of karma phalas. All actions do not
bear fruits instantly. Some results may be instantaneous while others may be deep and far reaching, often
going beyond a single life. Jyotiṣa studies these obscure fruits of actions which we do not even remember.
Destiny or prārabdha is that part of fruits of past actions which has become dominant and has pushed
other fruits into backfround because they do not match with the dominant group of fruits which have
resulted into one's birth in this world.
Origins
Jyotiṣa is a Vedānga (A vedānga is an auxiliary discipline to the Veda). The first ever record for Jyotiṣa is
found in the Veda. The earliest reference to Jyotiṣa as a vedānga is found in the Mundaka Upanishad and
Chāndogya Upanishada which mentions it as a distinct discipline. The first Vedic Yajna in Yajurveda is
Darsha-paurnamāsa Yajna, which needed correct timing of tithis (eg, New Moon or Darsha, and Full Moon
or Poornamāsa). Vedas are concerned with Yajnas which can be performed only at astrologically auspicious
moments. Jyotiṣa has been referred to as the Eye of Veda because it makes the really eternal Wisdom or
Veda tangible and perceivable by means of proving that the soul exists and takes rebirths, bearing its past
Karma-phalas in the form of horoscopes.
Historical Evolution
Jyotiṣa in Vedic literature
Tāṇḍya Brāhmaṇa 23.23.3 mentions only 27, but the system of 28 Nakṣatras is also Vedic : Atharvaveda
says "Abhijit me rāsatām puṇyameva" ; Taittiriya Brāhmaṇa 1.5.1 ; 3.1.1 ; 1.5.3.4 mentions Abhijit by
name and gives 28 Nakṣatras. Hence, like modern Vedis Jyotiṣa, both systems of 27 and 28 Nakṣatras
prevailed from the earliest times, 27 being used for general purposes and 28 being reserved for special
uses.
Vedānga Jyotiṣa of Lagadha

Vedānga Jyotiṣa is not one but three different texts :
Yājuṣa-Jyotiṣa (44 verses, some versions have 49)
Ārcha-Jyotiṣa (36 verses)
Atharva-Jyotiṣa (163 verses).

Verse 2 of Yājuṣa-Jyotiṣa and verse 3 of Ārcha-Jyotiṣa define the subject of these treatises : finding the
appropriate time for performing Yajñas ("Yajña-kālārtha-siddhayaye").
But Ārcha-Jyotiṣa (2nd verse) mentions Mahatmā Lagadha as the original composer of Ārcha-Jyotiṣa. It
means the extant version was written in the post-Vedic period by someone else, while the original texts
were composed by the sage Lagadha in Vedic period. Yajñas were performed during the Vedic Age and
Yajña needed correct timing, which is proven by the name of first Vedic Yajña (Darśa-paurnamāsa ; Darśa
means amāvasa).
Verse 18 in Yājuṣa-Jyotiṣa and verse 14 in Ārcha-Jyotiṣa (36 verses) gives a list of 27 Nakṣatras,
excluding Abijit. Atharva-Jyotiṣa also gives only 27 Tāras (Nakṣatras beginning with birth-Nakṣatras as
Janma-Tāra).
Verse 5 in Yājuṣa-Jyotiṣa ("Mīnāt prabhṛti Raśayaḥ") and Verse 4 of Ārcha-Jyotiṣa are the earliest direct
references to Raśi in ancient literature.
Atharva-Jyotiṣa is most detailed of these three texts, and gives detailed proofs pf phalita (predictive)
Jyotiṣa in the Vedic period. Yajñas were performed for obtaining "phala". But only a tip of the iceberg has
survived : verse 3 of Ārcha-Jyotiṣa says the motions of heavenly bodies are "completely" described in
Ārcha-Jyotiṣa, but only 36 verses are extant now.
Jyotiṣa in Purānic and Epic literature

'Sarga' is an essential chapter in every Purāna, which describes the process and mathematics of Creation
and Yuga-cycles, which are common to all ancient siddhāntas of Jyotiṣa. Some Purānas provide greater
details about mathematical portions of Jyotiṣa, while important aspects and rules of Phalita Jyotiṣa and
Parvādi are scattered in various Purānas. Nārada Purāna devoted greatest space to Jyotiṣa. Mahābhārata
and Rāmāyana also contain many references to and uses of Jyotiṣa. For instance, Mahābhārata refers to
the use of Sarvato-Bhadra Chakra which is an astrological tool fully described in ancient Yāmala Tantra
literarure.
Jyotiṣa in Jain literature
Mediaeval Jyotiṣa Texts
Modern Jyotiṣa Texts
Extant Basic Texts

The main phalita text of Jyotiṣa is the Brihat Pārāshara Horā Shāstra (BPHS), originally called Pārāshari
Horā, which belongs to the last phase of Dvāpara Age. Four chapters of Jaimini Sutra have also survived.
Extant portions of Lomasha Samhitā and some other texts are also helpful in Horā, but BPHS remains the
mainstay of Phalita. The most revered siddhāntic text of Jyotiṣa is Suryasiddhānta which states it was
given by Lord Surya at the tail end of Krit Yuga. The earliest paurusheya (man-made) texts of Jyotiṣa ,
such as Panchsiddhāntika by Varāha Mihira, eulogize Suryasiddhānta as divine. There is a verse in
Charana-vyuha which says that there were one lakh verses in Veda (only 20% has survived), one lakh is
Mahābhārata (almost entirely survived), one lakh in Vyākarana (mostly lost) and four lakhs in Jyotiṣa. But
even the magnum opum of Phalita Jyotiṣa, namely BPHS (Brihat Pārāshara Horā Shāstra) contains only
four thousand (it is suspected to contain over ten thousand verses originally). Charana-vyuha is an ancient
work and we have few texts of Jyotiṣa surviving from that time, and most of those surviving texts have
been mutilated and distorted. Yet, enough remains to enable a person becoming a reasonably good
astrologer according to modern standards, provided the conditions mentioned in BPHS for becoming a
good astrologer are fulfilled : deft in Ganita and Horā as well as in Sanskrit grammar and Nyāya,
intelligent, capable of deriving good inductions and deductions, knower of Desha and Kāla, and Jitendriya
(brahmachāri). Few astrologers fulfill these conditions laid down by Sage Parāshara.
Key Concepts and Terms

Time System
How to measure Time depends on the purpose for which we need to measure Time. Hence, there are
various Time-Systems.
Types of Time Systems
Yuga Cycles
Constituents of Time
Month : Solar and Lunar
Ahorātra
Ahorātra means the time from one Sunrise to next Sunrise at a given place on the surface of Earth.
Literally, it means Day plus Night. It is not exactly equal to 24 hours, because Sunrise varies from day to
day, while the modern measure of 'hour' is a constant defined on the basis of Atomic definition of a
'second' of time.
Ghati or Danda
Grahas and their Characteristics
PANCHĀNGA or Five Limbs

Moon is the fastest planet. Hence, elements related to motions of Moon are accorded highest priority in a
religious almanac known as Panchānga (= "Five limbs") : Tithi, Karana, Rāsi, Nakshatra and Vāra.
Tithi
Tithi is Moon's Elongation or angular distance from Sun ; 12 degrees of elongation is equated to one tithi
and 360 degrees or one full circle is one Luni-Solar Month, or in short Lunar Month of Hindus (Chāndra-
māsa). Counting of tithis begin from New Moon to next New Moon, but counting of Luni-Solar months start
and end with Full Moon, as the term "Poorna-māsi" implies. This system existed even in earliest Vedic era,
as the very name of first Vedic yajna "Darshapoornamāsi" implies : Darsha means New Moon and Poorna-
māsi means Completion of Month on Full Moon.
Karana
Karana is a subsidiary of Tithi, defined as exact half of a tithi.
Rāsi
Rasi and Nakshatra are interrelated and depend solely on Moon's absolute motion with respect to Fixed
Sky.
Nakshatra
Vāra
Vāra is not a feature of Moon, but of Sun, and depends on topocentric Sunrise for a given place at earth's
surface.
Additional Elements of Panchānga
How to Read a Panchānga
Subject matter and Uses of a panchānga

The word Panchānga means "Five limbs", i.e., Tithi, Karana, Nakshatra, Yoga and Vāra. All these five
elements depend on motions of Moon and Sun and require high degree of accuracy due to fast motion of
Moon. Moreover, these elements exert greater astrological influence than other planets. That is why
religious almanac has come be labeled as 'Panchānga'. But a Panchānga should contain planetary data and
table of ascendants for facilitating handy computation of horoscopes, and religious festivals and muhurtas
(auspicious moments for diverse activities) are also provided in a normal Panchānga. A good Panchānga
contains much extra related information as well and is published once a year. Beginning of religious year
for publishing Panchāngas is not same for entire India, but beginning of white half of Chaitra is generally
accepted as the start of religious (and traditional calendar) year by most Hindus. Sun's entry into nirayana
(sidereal) Mesha is the mathematical New Year of Hindus.
Controversies about diversity of methods in making panchāngas
Other Key Concepts and Terms
Sub-divisions of Jyotiṣa
Vedic Jyotiṣa has two branches, Ganita (Siddhānta) and Phalita (Samhitā plus Horā). Ganita means
mathematics, but in practice it does not include the calculations involved in making horoscopes and
predictions, it is merely a synonym for Siddhānta in the parlance of traditional jyotishis. Phalita or
predictive astrology has two main branches, Samhitā and Horā, which have many sub-branches as shown
below. But in actual practice, Samhitā and Horā are enumerated as separate branches due to vast
difference in their subject matter, and traditional taxonomy talks of three skandhas or divisions of Jyotiṣa :
Siddhānta, Horā and Samhitā, and every good Jyotiṣi was expected to be adept in all three divisions of Tri-
skandha Jyotiṣa-shāstra.
Siddhānta, which literally means "theory" (siddha+anta", ie "established conclusions") is traditional

astronomy for special uses of astrology, which has many varieties broadly divided into two classes
apaurusheya and paurusheya on whose basis later Tantra and Karana texts were derived.
1. Original apaurusheya Siddhāntas, 18 in number, propounded by sages or gods

2. Man-made or paurusheya siddhāntas, five ancient siddhāntas and another set of five later
siddhāntas now used by traditional panchānga (a panchānga is the calendar or religious almanac
makers).
3. Tantra (astrological) method and texts, different from philosophical Tantra
4. Karana method and texts
5. Drig-ganita or physical astronomy
Samhita , which includes :
1. Medini Jyotiṣa (mundane astrology) or predictive astrology of territorial regions and is used for
predicting important events such as earthquakes, weather events like storms or rains, war, national
politics and economy, prices (argha-kānda), etc, based on analysis of astrological dynamics in the
horoscope of a territorial region of all sizes including whole world, and/or general transit events
(graha-chāra).
2. 84 Chakras (astrological) which are widely used in Medini Jyotiṣa as well as in Horā, such as Panch-
shalākā or Sarvatobhadra chakras which originated in archaic Yāmala Tantras.
3. Muhurta (electional astrology) for finding auspicious timing of important events and actions like war,
marriage, travel, etc.
4. Vāstu-shāstra which is used for construction of houses, temples, forts and towns. Varāha Mihira
included iconography and sculpture under Samhitā.
5. Shakuna-shāstra (omens)
6. Diverse topics like astrological and similar attributes of materials, trees, animals, regal attributes
and items, etc.
Horā : predictive astrology of individuals, whose main branch is called Jātaka.
1. Jātaka which is used to analyze natal horoscopes (birth charts) known as janma-kundali. It includes
Varshaphala. One of its branch Nasta-Jātaka studies those persons whose birth details are unknown.
2. Prashna (horary astrology) from which horoscopes based on the moment and a query are made.
Prashna is also used to make hosocopes without birthdata in Nasta-Jātaka.
3. Sāmudrika shāstra studies palmistry, mukhākriti-vijnānam or study of facial features, anga-
lakshanam or features of different parts of body, etc and correlate these things with planets of
horoscopes.
4. Svara-shāstra
Strictly speaking, Horā-shāstra is based on birth time of the native and therefore Jātaka is the only true
branch of Horā, but Prashna, Sāmudrika and Svara-shāstra are helpful in Horā esp when birth time is
unknown. Even when birth time in known these disciplines help in removing errors and arriving at greater
and better details.
SIDDHĀNTA
Ganita or Siddhānta skandha (branch) of Jyotisha is traditionally sub-divided into three sub-branches :
Siddhānta
It provides planetary calculations together all requisite formulas and their geometry from the beginning of
Creation and provides details of all periods and sub-periods of entire Kalpa or Day of Lord Brahmā of 4.32
billion years, of which 1,955,885,111 years (in 2011 AD) have elapsed since the beginning of present
Creation. In actual practice, no siddhānta is directly used for panchangas or horoscopes, because it is very
difficult to make each and every computation from the beginning of Creation. Siddhānta is used only for
creating Tantra and Karana texts for practical purposes.
Tantra
When planetary positions at the onset of current Yuga are tabulated and computations for succeeding
years are made on the basis of these tables, the technique is called Tantra in Jyotisha. It has nothing to do
with Tantra of philosophy. The only available Tantra text is Soma-Siddhānta which gives calculations from
the beginning of Kaliyuga. Extant version of Surya-Siddhānta enables one to make computations from the
beginning of Creation, but also gives planetary positions at the end of recent Krit Yuga (beginning of Tretā
Yuga), hence it provided Tretā Yuga's Tantra method as well.
Karana
When starting point of Kaliyuga receded, Tantra method became difficult to use and Karana texts were
created which used same method from some nearby year. Most famous Suryasiddhāntic Karana text is
Makaranda Sārani, made for Shaka 1400 or 1478 AD. Its siddhantic version automatically updated for all
eras is available in the form of free softwares : Kundalee and JHora-7.52 beta2 (constantly being
updated).
Original 18 Siddhāntas
Mahabharata (1.70.43) defined siddhānta as "siddha-paksha-sthāpanam", i.e., establisheg the proven
theory. It is said there were 18 ancient siddhāntas, but when ancient siddhāntas are enumerated from
diverse sources excluding all texts after 400 AD, the list crosses 18 :
1. Brahma-siddhānta or Pitāmaha
2. Surya-siddhānta
3. Soma-siddhānta
4. Brihaspai-siddhānta
5. Garga-siddhānta
6. Nārada-siddhānta
7. Parāshara-siddhānta
8. Paulastya-siddhānta
9. Vasishtha-siddhānta
10. Vyāsa-siddhānta
11. Atri-siddhānta
12. Kashyapa-siddhānta
13. Marichi-siddhānta
14. Manu-siddhānta
15. Angirasa-siddhānta
16. Lomasha-siddhānta
17. Pulisha-siddhānta
18. Bhrigu-siddhānta
19. Shaunaka-siddhānta (Soma-siddhānta ?)
20. Chyavana-siddhānta
21. Yavana-siddhānta
Soma-Siddhānta is a Tantra variety of Surya-Siddhānta. Narada Purana gives details of planetary

calculations which are perfectly in harmony with Surya-Siddhānta. Shaunka Horā states that Kaushika
Viswāmitra learned accurate astronomy from Maya who first got Surya-Siddhānta. Shaunaka-Siddhānta is
stated by some to be same as Soma-Siddhānta. Yavana-Siddhānta cannot be included among archaic
Siddhāntas given by rishis or gods. Omitting Yavana-Siddhānta from the list and considering two
Siddhāntas to be mere synonymns of other siddhāntas, the list can be reduced to the customary number
18. It is wrong to assume that there were 18 different Siddhāntas warring against each other. There was
only one Siddhānta received by sages in different eras. As Surya-siddhānta states (chapter-1, verse-9),
same Surya-siddhānta was given with "Kālabheda" in different eras. Varāha Mihira says Surya-siddhānta is
the Siddhānta of Vedic god Savitā. At present, Surya-Siddhānta and Soma-Siddhānta are available in full,
the latter being a Tantra version of the former, and Nārada-Siddhānta is available in some detail in Nārada
Purana, which shows no difference with Surya-siddhānta. Brahma-Siddhānta is said to emanate from Lord
Brahmā and is available in some detail in Brahma Vaivarta Purana, but shows no difference with Surya-
Siddhānta. All other Siddhāntas have been completely lost because they were no longer needed, as is the
case with Soma-siddhānta which was useful during initial centuries of Kaliyuga as its formulations prove
but nobody touches it now. Hence, Surya-Siddhānta seems to be the basis of all Siddhāntas which were
Tāntric manifestations of same Surya-siddhānta for different eras with respective beeja-samskāras.
Archaic Five Siddhāntas in Varāha Mihira's Panchsiddhāntikā

In his treatise Panchsiddhāntikā, Varāha Mihira mentions five Siddhāntas available in his era : Surya-
Siddhānta, Paulisha-Siddhānta, Romaka-Siddhānta of yavanas, Paitamaha-Siddhānta and Vasishtha-
Siddhānta, last two declared by him to be of no use in their extant forms, Surya-Siddhānta being the best.
In Brihat Samhita too, Varāaha Mihira said that he used Surya-Siddhānta for computations.
Extant Five Siddhāntas used by modern traditional panchānga makers

All traditional panchanga makers use either of the following five Siddhāntas directly or indirectly : Surya-
Siddhānta, Brahma-Sphuta Siddhānta of Brahmagupta, two Arya Siddhāntas of two Aryabhatas and Mahā-
bhāskareeya of Bhāskara-i. Of these, Surya-Siddhānta is the only apaurusheya ancient text, others being
beeja corrected versions made during 600-900 AD.
Comparison of other Siddhāntas with Suryasiddhānta

Suryasiddhānta versus Drik-siddhānta controversy
Beeja Samskāra
In the chapter on Mean Motions (verse-9) in Surya-Siddhānta, it is said that this siddānta is given by Lord
Surya in different eras with Kāla-bheda, ie, with differences depending on Time. These differences must be
in mean motions as the chapter's name suggests. Traditionally, such a difference is called "beeja-
samskāra". Revolutions of a planet per Mahāyuga is called Yuga-bhagana. Texts give Yuga-bhagana in
integers and fractional portion of Yuga-bhagana is added as beeja-samskāra. Makaranda-Vivarana by
Daivajna Diwakara (17th century) gives the quantitative values of beeja-samskāra os various planets
which were used in constructing Makaranda Tables in 1478 AD according to Surya-Siddhānta ("Shri Surya-
Siddhānta matena…"). Unfortunately, many moderners not acquainted with traditional methods of
panchānga makers now say that Surya-Siddhānta later became outdated and therefore beeja-samskāra
was later introduced. Such a view is erroneous, because Surya-Siddhānta was never in conformity with
physical astronomy and the divergence increases as we go back into past. Even after introducing beeja-
samskāra, siddhāntic planetary positions do not come near to physical planets for any period of history.
Ancients knew this problem. Vishni-dharmottara Purāna says : य वेधािदना ातं यद् -बीजं गणकै तः । हणािद
परी ेत न ित ािद कदाचन ।। I.e, for viewing eclipses &c, compute beeja according to observations from
instruments &c, but never use this method for tithyādi. Nirnaya-sindhu, a respected text of Dharma-
shāstra, also says : अ फलिस थ यथाकगिणतं कु । गिणतं यिद ाथ तद् - ु व दा ।। I.e, use Surya-Siddhānta
for getting astrological results. Surya-Siddhānta itself advocates and gives formulae for two types of drik-
karma-samskāras for viewing observable phenomena like eclipses, heliacal risings and settings, etc, but
prohibits such steps for getting True Planets. It means siddhāntic True Planets are meant especially for
astrology and are bound to differ from observed positions of physical planets. The latter is termed Drig-
ganita, and Surya-Siddhāntic computation is called Saura. Another point is noteworthy : beeja correction
is advocated only in mean planetary positions and not in manda-phala (equation of centre) or shighra-
phala (conversion of heliocentric to geocentric positions) as some enthusiasts like Sāmanta Chandra
Shekhara and his unnamed predecessor in beejopanayanādhyāya of Surya-Siddhānta tried in vain. Drik-
karma-samskāra is different from Beeja-samskāra.
Death of Siddhānta : Graha-lāghava and afterwards

Graha-lāghava by Ganesha Daivajna, based on base year as 1528 AD, removed mathematical operations
and functions like sine, cosine, etc and provided handy tables for panchanga making based on crude
metthods. Therefore, it became extremely popular and people lost interest in studying siddhānta. But the
most important contribution of Graha-lāghava has not been highlighted : it is the first Indian text which
proposed Drig-ganita should be followed in astrology. Before it, some isolated attempts were made,
notably in Kerala, but with almost no success. Graha-lāghava succeeded in replacing non-Drik traditional
siddhāntic method from a large part of India with its crude approach which was a mix of diverse
siddhāntas without taking any help from empirical observation. Therefore, it was neither siddhāntic nor
scientific ('scientific here means Drik or empirical). As a result of influence of Graha-lāghava, followers of
Suryasiddhāntic Makaranda method omitted Mandaphalārdha correction since 16th century because
Diwākara Daivajna advised that doing so will make planets Drik, ie, conform to empirical observations.
Although this proposal was wrong, it was accepted, and thereafter siddhāntic panchāngas ceased to be
made despite claims. Diwākara's brother Kamlākara Bhatta was a great mathematician and authored
opposed Diwākara's proposal but few listened to him.
Summary of Surya-Siddhānta
Extant version of Surya-Siddhānta has 14 chapters, and the 15th chapter "beejopanayanādhyāya" is given
within 14th chapter now because its original verses were mutilated and changed in mediaeval period by
someone and are of no use now, but Makaranda Sarani and Makaranda Vivarana gives the method of
getting Surya-Siddhāntic beeja values. The extant chapters are :
1. The Mean Motions of Planets

2. The True Places of Planets
3. Three Questions (Direction, Place and Time)
4. Lunar Eclipse
5. Solar Eclipse
6. Projection of Eclipses
7. Planetary Conjunction
8. Conjunctions of Asterisms and Planets
9. Heliacal Risings and Settings
10. Elevation of Moon's Cusps (and Moon;s Risings and Settings)
11. Pāta (Certain Malignant Aspects of Sun and Moon)
12. Geography (and Cosmogony, Dimensions of the Creation)
13. Instruction of Jyotisha (The Armillary Sphere and Other Instruments)
14. Different Modes of Reckoning Time
15. Beeja Correction (damaged chapter, included within 14th now)
SAMHITĀ
Main Samhitā Texts
Samhitā branch has many extant texts composed by rishis, such as :
Nārada Samhitā (edited by Rāmjanma Mishra).

Kashyapa Samhitā (edited by Dr Bihārilāl).
Vriddha Vasishtha Samhitā (edited by Pt Chandramouli).
Vasishtha Samhitā (edited, translated and published by Dr Girjā Shankar Shastri).
Brihaspati Samhitā (edited, translated and published by Dr Girjā Shankar Shastri).
Lomasha Samhitā (first chapter edited, translated and published by Dr Girjā Shankar Shastri),
second chapter with Mr Vineet Kumar but not made public due to unknown reasons.
Vriddha-Surya-Aruna-Karma-Vipākah (17 hundred verses in manuscript available).
Rāvaṇa Samhitā : unpublished but surviving in secrecy, Hindi translation online but unreliable,
Sanskrit version in Deoria (UP) and Hoshiarpur (Punjab) but not made public; fragments at pther
places too.
Garga Samhitā : unpublished but surviving.
Gotama Samhitā : manuscript in Telugu script.
Bhrigu Samhitā : one manuscript in Varanasi, other in Bangla made public but unpublished, rest
scattered.
Bhrigu Nādi : three hundred verses available in manuscript, perhaps a fragment of Bhrigu Samhitā.
Bhrigu Yogāvali : in manuscript form.
Many Samhitā texts, esp of Bhrigu, Garga, Lomasha and Rāvana are believed to be present in the hands
of individuals who hide them. Lomasha Samhitā had 60000 verses, but only 2% has been unearthed so
far.
Most famous Samhitā text of later period is Brihat-Samhitā of Varāha Mihira which is almost encyclopaedic
in nature.
Some of these Samhitā texts contain invaluable information about Jātaka not found in any known text.
Perhaps "Samhitā" included Jātaka and Siddhānta originally, and division into separate skandhas is a later
phenomenon. Now, Samhitā includes only following topics :
Medini Jyotiṣa
Yāmala Tantras
Narapatijayacharyā
Krishi Parāshara
Makaranda Prakāsha
Kādambini, etc
Muhurta
Muhurta Chintāmani is the most important extant text, based on ancient rules but incorporating mediaeval
regional diversities as well.
Vāstu Shāstra
Vishvakarman-prakāsha
Mayamatam
Later texts
Shakuna Shāstra
Misc (trees, minerals, animals, etc
HORĀ
Various Schools : ancient and modern
Jātaka : Elements of Natal Horoscopy :

Grahas and astrological attributes
Rāshis, Nakshatras and astrological attributes
Lagna, Bhāvas and significance
Shodasha-varga : methods of construction and techniques of using
Planetary strengths : Shadbala and vimshopaka-bala* Drishti (aspects)
Dashās : Moon based, and other types
Pada : Ārudha and Upapada
Argalā and Bādhaka
Kāraka
Svāmsha
Yogas
Āyu or Longevity
Varshaphala and Tājika
Ashtaka-varga
Sudarshana-chakra
Sarvatobhadra Chakra in Natal Horoscopy
Phalādesha :
** What Elements Constitute A Horoscope : It is wrong to assume that a horoscope is a single chart. A
horoscope or Janma-patri is a group of charts and tables together with their interpretation and remedies
of diagnosed problems. What elements should be included or excluded from a horoscope depends upon
nature of the query. Normally, planetary table, Rāsi chart, Bhāva-chalita chart (D1 or first divisional or
lagna-kundali), Navamāmsha chart or D9, Varsha-phala and Vimshottari-dashā table of D1 are considered
to be essential parts of every horoscope, and extra elements are included if the query demands so. With
the advent of computers, detailed horoscopes can be now produced with little effort.
** How to Interpret a Horoscope : In spite of help from computers, few astrologers can make predictions
with confidence, because of the large number of charts and tables to be analyzed and also due to many
wrong practices learnt from roadside books. Some astrological Yogas or combinations in one's own
horoscope are essential for enabling one to become a successful astrologer. Yet, there are some essentials
which must be followed for interpreting a horoscope, which are described in BPHS and Laghu Parāshari.
Naṣṭa-Jātaka : Casting Horoscope without Birthdata

Svara-shāstra
It studies twenty svara chakras for deducing astrological implications without birthdata.
Prashna or Horary Astrology

Sāmudrika-shāstra
Hastarekhā-shāstra or Palmistry
Mukhākriti-vijnānam or study of facial features
Anga-lakshanam or astrological features of different parts of body
Graha-shānti or Propitiation of Planets

Stri-Jātaka or Feminine Horoscopy
MODERN INNOVATIONS in Jyotiṣa

Change in concept of Graha or planet
Two definitions of Ayanāmsha
Other controversies in Ganita and Phalita branches of Vedic Jyotiṣa
TEACHING of Jyotiṣa and controversies

Recognition of Jyotiṣa in universities and controversies
Chief centres of Jyotiṣa teaching

Universities and Vidyāpeethas
Voluntary Organizations and Institutions
Internet Groups
Ancient Guru-shiṣya tradition
External Influences & Uses

Jain astrologers use Vedic Jyotiṣa. Islamic astrology in India has made important two-way interactions
with native Jyotiṣa and some contributions from Islamic astrology has been accepted as a part of Vedic
Jyotiṣa by many practitioners mostly in Tajik method of Varshaphala (annual charts). Purists reject all
Islamic influences.
Software Download Page has links and Kundalee Software download instructions.
This site is under development. Visit our old site http://jyotirvidya.wetpaint.com/
page revision: 33, last edited: 16 Feb 2013, 23:20 (2363 days ago)
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Vedic Jyotisha Unravelled !

English version is in the lower half of this webpage.

सूयिस ां त बनाम किस ां त िववाद

Controversies about diversity of methods in making panchāngas

ोितष की सव म और संि तम प रभाषा है : कम-फल-िवपाक-काल-िवधानं, अथात कम के फल प रप होने के काल का िवधान।

लगध का वेदांग ोितष

याजुष- ोितष (44 छं द, कुछ सं रणों म 49)

आच- ोितष (36 छं द)

आथव- ोितष (163 छं द)

पौरािणक और महाका सािह म ोितष

जैन सािह म ोितष

आधारभूत अवधारणाएँ और पा रभािषक श ावली

काल- णाली के कार

प ांग के िवषय और उपयोग

प ांग बनाने की िविधयों की ब लता पर िववाद

अ मह पूण अवधारणाएँ और श ावली

Siddhānta, which literally means "theory" (siddha+anta", ie "established conclusions") is traditional

1. Original apaurusheya Siddhāntas, 18 in number, propounded by sages or gods

Samhita , which includes :

Horā : predictive astrology of individuals, whose main branch is called Jātaka.

Soma-Siddhānta is a Tantra variety of Surya-Siddhānta. Narada Purana gives details of planetary

वराहिमिहर की प िस ा का म पांच ाचीन िस ांत

पर रावादी पंचांगकारों ारा यु पांच आधुिनक िस ांत

सूयिस ांत की अ िस ांतों से तुलना

सूयिस ांत बनाम किस ांत िववाद

िस ांत की मृ ु : ह-लाघव और उ रवत काल

सूयिस ांत का सारांश

1. The Mean Motions of Planets

Nārada Samhitā (edited by Rāmjanma Mishra).

अ ा (वृ ,र ािद,पशु, आिद)

जातक : होरा-शा के मूलभूत िस ांत

न -जातक : िबना ज -काल और थान के कु ली बनाना

ोितष म आधुिनक योग

वैिदक ोितष की गिणत और फिलत शाखाओं म अ िववाद

ोितष का अ ापन और त ंबंधी िववाद

ोितष-अ ापन के मुख क

हमारा पुराना वेबसाइट है : http://jyotirvidya.wetpaint.com/

Vedānga Jyotiṣa of Lagadha

Yājuṣa-Jyotiṣa (44 verses, some versions have 49)

Ārcha-Jyotiṣa (36 verses)

Atharva-Jyotiṣa (163 verses).

Jyotiṣa in Purānic and Epic literature

Jyotiṣa in Jain literature

Mediaeval Jyotiṣa Texts

Modern Jyotiṣa Texts

Extant Basic Texts

Key Concepts and Terms

Types of Time Systems

Month : Solar and Lunar

Grahas and their Characteristics

PANCHĀNGA or Five Limbs

Additional Elements of Panchānga

How to Read a Panchānga

Subject matter and Uses of a panchānga

Controversies about diversity of methods in making panchāngas

Other Key Concepts and Terms

Siddhānta, which literally means "theory" (siddha+anta", ie "established conclusions") is traditional