In light of the powerful and unique symbology associated with each of the twelve constellations (within which reside the zodiacal signs), it seems unlikely that a transitory zero degree would endure as a popular means of astrological calculation. This in effect leads to the displacement of one sign every 2160 years, eventually usurping all signs during one full precessionary cycle, also termed ‘A Great Year’. During this great year the Sun is effectively framed against every constellation and at every point is held to represent 0° Aries. Any system of astrological measurement that adheres to this methodology is based upon a tropical zodiac that gives precedence to the declination of the Sun – a kind of ‘Solar-ology’, if you will.
In our current century, discontinuity of sign and constellation is not so great, but for future generations the gap will inexorably widen. Tropical astrology has long acknowledged this fact, working now with an abstract zodiac that moves independently of the stars. It should also be noted here that, in its favour, the tropical model does provide a commonly agreed exactness of tropical degree as well as dispensing with the need to recalculate any accrued degrees of precession, which as we will see in Part I is far from being agreed upon.
In contrast to a tropical model, Jyotish is a sidereal astrology that aligns itself to the actual stars and therefore requires constant adjustment to counter the slow march of precession. Ayanāṃśa14 (the name given to its corrective value) may be applied to any tropical computation to rectify the stellar background to reflect its true state, for any time or date in question.
Astrology is a highly resilient and adaptive system (whichever variation one finds most favourable), managing to stay current to the needs of successive generations. Experimentation of techniques, particularly by those who favour the tropical model, has seen a strong infusion of Jyotish in the last decade. This in part has come from numerous written works on Jyotish by accomplished western astrologers, or those who have sought to enrich their predictive skills by integrating Jyotish.
Typically, many new Vedic recruits are drawn to the use of its lunar Nakshatras (see Chapter 26). Although there are rich lunar interpretations in oriental astrology,15 these are also to be found in the western tradition – although an intimate knowledge of their use and indications has withered over the centuries.16
I.3 JYOTISH
Jyotish might be translated as ‘science of starlight’ (or ‘knowledge of starlight’). India’s traditional astrology is but one of a number of profound Vedic sciences attempting to deal with the true nature of existence. There are references to various types of celestial phenomena, including planets and stars within the pages of the Vedas17 (India’s oldest writings). Whilst some of these texts detail astute astronomical observations, others delve deeply into the very fabric of the universe, often through the medium of astrology. Vedic texts make little distinction between astrology and astronomy, seeing each as an integral part of the whole. By providing a means to divine future events, honour the gods or confer appropriate times to perform sacrificial offerings, Jyotish often incurs the epithet ‘the eyes of the Vedas’; that is, a means by which we are able to see and comprehend what the Vedas attempt to reveal.
Any would-be student hungry for Vedic knowledge is first confronted by a study of its various limbs, known as Shadaṅgas. These six limbs are likened to parts of a living organism called Vedapuruṣa, each indispensable for the maintenance of the whole and each intimately connected. These are delineated as: eyes (Jyotish/vision), nose (Shiksha/phonetics), mouth (Vyakarana/word), ears (Nirukta/sound), hands (Kalpa/tactile) and feet (Chhanda/movement), all being essential components for any deeper understanding of its pansophy.
Like many aspects of Vedic wisdom, each part can be subjected to a series of subdivisions to further attenuate its focus. In the case of Jyotish it too is subjected to a series of subdivisions,18 described below.
Gola (observational astronomy)
A detailed study of spherical geometry, planets, stars, zodiacal signs and ecliptic. Gola19 primarily concerns itself with the accurate measurement and cataloguing of astronomical bodies with reference to the ecliptic and equatorial plane. It also concerns itself with retrograde planets, eclipse prediction and lunar nodes, planetary motion, comets, asteroids, sunspots and the variation of stellar luminosity. It also concerns itself with the construction of such devices that aid in the pursuit of these observations.
Gaṇita (calculation)
A subdivision of Gola forming the bedrock of calculation techniques contained in various Siddhântic material. Gaṇita is expressed through advanced mathematical formulae enabling an accurate prediction of celestial motion including: solar ingress of signs, rising and setting solar timetables, solstices, equinoxes, eclipses, calculation of ephemerides and calendars (both solar and lunar) and the positions of planets for the casting of horoscopes (Jataka).
Jataka/Horā (natal astrology)
Calculation of a horoscope using the person’s birth time and location. Jataka represents what most would recognise as astrology, that is, analysis of the heavens tied to one’s birth data. Jataka predicts probable life-events, relative to planetary placements, subdivisional charts (Vargas) or dasha periods (timing), and so on. Jataka is also an assessment of inherent, acquired or collective karma and the remedial techniques thereof, best suited to alleviate an individual’s suffering.
Prasna (questioning)
Also known as horary astrology, deals specifically with asking questions. Prasna means ‘questioning’. Prasna charts are usually erected at their moment of occurrence, or the time of the question is duly noted and consulted thereafter. The information contained in this snapshot of the heavens is then deciphered to answer the querent. Some astrologers may employ prasna charts if the birth data submitted is in question or the birth horoscope seems overly confusing or contradictory.
Mhurta (timing of events)
Also known as electional astrology, Mhurta means ‘moment’.20 This popular branch of Jyotish may be used to elect all manner of daily and yearly religious and social undertakings – from the laying of a foundation stone to a marriage. Mhurta is popular with some Āyurvedic pharmacies, both for the manufacturing and prescribing of medicines (Mhurta helping attune a remedy to specific ailment). Mhurta also helps elect an auspicious moment to attract the attention of a specific deity when hoping for a particular outcome.
Nimitta (omenology)
Perhaps one of the most interesting yet least accessible levels21 of Jyotish. It interprets portents on a minute-to-minute basis. A number of classic astrological works recount favourable or unfavourable omens delivered by such diverse messengers as flocking birds, baying hounds, wandering camels, ravens and the cries of a peacock. Omens were also forecast by the hue or obscuration of the luminaries (Sun and Moon). Other celestial events included lightning, meteors, eclipses and sunspots.
Jyotish refers to the planets22 as grahas, a word meaning to ‘grasp’ or ‘seize’. To the ancients these nine celestial wanderers
