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 were considered primary dispensers of Earthly karma.23 Individually these were: Sun (Sûrya), Moon (Chandra), Mercury (Budha), Venus (Shukra), Mars (Kuja), Jupiter (Brihaspati) and Saturn (Shani). In addition to the seven visible planets, two non-luminous planets were also considered, Rāhu and Ketu, referring to the north and south nodes of the Moon (see Chapter 24).
The Earth (and ultimately mankind) was perceived as occupying the epicentre of creation, with the stars, Moon and other planets revolving about us in their sequential distances. From closest to furthest these were Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn and finally the Nakshatras (stars). The spherical mass of the Earth was buoyed up on Earthly air known as Bhūvāyu, suspended like a ball of iron between magnets while the planets were fastened about the pole star and driven eastwards on the pravaha wind.
This charting of the planets against their starry backdrop set the scene for great cosmic theatre, whose observation and decipherment proved an important tool with which to unlock the mysteries of the universe as well as gaining insights into an individual’s destiny. Through the medium of astrology it became possible to discern dosha (physical constitution), caste (social status), longevity, career, wealth and most importantly life purpose, known as dharma. India’s Rishis, or enlightened ones, were able to interpret the movements of the planets and stars into an art form, which might then be applied to all aspects of human existence.
Much like its sister sciences (Āyurveda, Yoga or Vāstu), Jyotish is a resplendent archive of carefully catalogued information, infused with elaborate ritual, mathematics and eloquent language. Any or all attempts to absorb the entirety of this astrological system might stretch into multiple lifetimes. As one convert from Western Astrology once jokingly put it to me, ‘You might comfortably squeeze the entirety of Western Astrology into a match box and set it afloat upon the ocean of Vedic Astrology.’ The book you now hold in your hands contents itself with being a primer that seeks only to introduce and popularise India’s premier science.
One of the best ways to study Jyotish is to become intimate with the planets, to understand their personalities, life-lessons and personal histories/planetary ages.24 Learning their stories allows each of them to converse with you. Once embraced, the planets take on a life of their own, no longer just glyphs inscribed within a geometric framework (the horoscope). Their positioning (for better or worse) and interactions start to offer up a wealth of information.
I.4 OVERVIEW
There remain innumerable ways to disseminate astrological knowledge, every teacher having their own methodology or expertise. One of my early tutors, also one with a strong mathematical inclination, used a simple counting strategy that ran roughly along the lines of:
1.individual planets
2.polarities, masculine/feminine, benefic/malefic, etc.
3.modes of sign expression, movable, fixed or dual
4.primary elements in astrology, Air, Fire, Water and Earth
and so on.
This book uses a similar tiered system, slowly building upon the information given in each section.
In Part I we ‘set up shop’ and consider some important prerequisites, one of which is the commencement of the zodiac (a controversial topic in itself but a highly important consideration). Here we take a closer look at the corrective calculation known as Ayanāṃśa. From here I introduce each of the planets through a series of planetary portraits, casting each as players in a grand celestial court and wherever possible trying to integrate the bedrock of this science, its rich and diverse mythologies.
Part II introduces the zodiac and the symbolism of the twelve signs, known as Rashi. We also consider the construction of horoscopes, some of the most popular designs, their application and strengths. Part II also looks at domification (or astrological houses) and the most popular method of dividing their space. This section also includes a study of significations (called Kārakas) for the twelve houses, as well as their combinations. This Part also dwells on the retrograde motion of planets, as well