Rahu and Ketu are perhaps the most important karmic and spiritual components in the natal astrological chart. They are not physical planets, but points in space where eclipses occur. So, they are in a sense invisible and have no physical bearing. We do see them from our our geocentric and, more specifically, our topocentric perspective on earth when eclipses occur to the sun and moon. These are very important energetic times astrologically and they generate their own time cycles. Rahu and Ketu are rich in their symbolism within the chart and are very important points to consider.

Since they are the points in space where eclipses occur, the sun and moon are integral to their manifestation. The moon’s orbital path and the ecliptic belt (the path of sun) intersect each other through an imaginary straight line passing through the center of the earth. The line where this intersects is the ‘lunar nodal axis’ and the two specific points of intersection are the nodes of the moon, Rahu and Ketu. Half of the lunar orbit lies above the ecliptic plane as the moon’s orbit, like the ecliptic, is tilted slightly, while the other half is below the ecliptic plane. Where the nodal axis transitions from south to north along the ecliptic hemisphere is called Rahu. The opposite point, where the nodal axis transitions from north to south is called Ketu. When the moon is crossing one of the nodal points while also being a new or full moon, eclipses occur.

Eclipses are omens for change. They eclipse the sun and the moon, the primary lights in the sky and the two most fundamental planets in astrology. The sun and moon are the planets that represent the self; both the Self and the ego nature and personality. Rahu and Ketu in a sense swallow these primary planets and bring forth their invisible power. The nodes represent deep karmic patterns that are rooted from past lives that are being experienced and grown upon in the current lifetime. Ketu represents the past in general and deep rooted karmic themes from past lives – what we are familiar with essentially. Rahu wants to force one into experiencing life in such a way as to make one grow spiritually, thereby forwarding one’s inner evolution. When one forwards themselves into their Rahu dynamic and learns and grows from the experience they then can come back into their familiar Ketu dynamic and bring about greater balance to this planetary karmic axis.

Essentially, Rahu and Ketu are invisible planets that represent our ‘invisible’ karmic layer that gradually gets brought to the fore and experienced and hopefully understood to move one forward in life. Mastering the nodes shows one getting in tune with their dharma or purpose in life. I have found Rahu and Ketu to be an important cornerstone for getting in touch with one’s dharma.

Rahu, the north node of the moon, is a Sanskrit word that literally means, “the seizer”, due to its seizing ability of the sun and moon in eclipses and other planets in general when Rahu is conjunct them. This seizing ability is what forces us to grow ultimately; by seizing one into a life experience that is necessary in ones upward evolution in consciousness. In general, people are forced into their Rahu experience whether it is pleasant or not. Wherever Rahu is in one’s chart is where typically one is ‘green’ at. Meaning, the area of life that one is not familiar with and needs to gain in experience. Rahu matures for everyone at age 42. This age and the year leading up to it is a very important time in general for experiencing the Rahu dynamic in one’s chart and can be a pivotal time. The other meaning of “the seizer” is that Rahu can have and bring about some of the most uncomfortable, disharmonious, and difficult of circumstances; Rahu is a first grade malefic planet in general, for good or for ill. It especially becomes malefic when one is resisting what Rahu is trying to teach.

Another name for Rahu is Vidhumtuda, “moon troubler”. Rahu especially can harm the moon when conjunct together and this is another eclipse reference. The moon is one’s mind, ego, personality and general feeling nature of consciousness and one’s sense of personal identification. When Rahu conjuncts the moon, one’s internal nature is at work in a core fundamental way. More negatively, this can bring very troubling psychological imbalances that can be extreme at times: mania, confusion, excitability, fear, anxiety, even possession, and other psychological issues. Rahu and moon together, on a higher level, can potentially make one very intuitive, psychic and have an enthusiastic attitude for life.

As a first grade malefic planet, Rahu also has the names Ghata, “destruction”, and Pata, “falling”. This can mean that Rahu has the potential to bring one down in life and to create a fall in one’s position or realm they occupy. It can simply bring troubling circumstances and experiences that are unexpected. Rahu, in its mythology, is basically an asura or demon that became immortal...Rahu can certainly be a culprit in demonic behavior that inevitably brings one down. Asura, is simply another name for Rahu. Ketu and Rahu, in their mythology, are two halves of a demon that was dismembered. However, Pata can also indicate simply that one has to fall to the earth realm to work out karma, that one descends to the earth to experience what they need to eventually further themselves spiritually and so in this sense has a natural and positive connotation.

Since Rahu is a dark graha that is not a physical planet, he has the name Agus, “without rays” and Tama, “darkness, gloom”. These can imply the simple fact that Rahu is not a starry graha like the other seven classical planets but it also suggests what we are not aware of the nature that Rahu represents Which is what we are ignorant of or have yet to discover. The name Tama also implies the darkening nature of Tamo guna (of the three gunas) and thus signifies the negative, downward pulling nature that Rahu can give as a malefic planet.

Rahu and Ketu both have serpentine symbolism tied to them, especially Rahu. The names of Rahu, Sarpa, Phani, Ahi all imply a serpent. Also, the thousand headed serpent, Phanindra, “the serpent king”, is another name for Rahu and shows a more profound cosmological aspect to Rahu and its mythology but I will not be going into that in this essay. Serpents are symbolic of the Kundalini Shakti of the astral spine in a human being. In Raja Yoga philosophy, as explained by Swami Kriyananda, suggests that Rahu represents the ida nadi and Ketu the pingala nadi. Both nadis are linked to the breath on both an astral and physical level. One could say that breathing in is represented by Rahu and breathing out, by Ketu. This symbology of the breath has much to offer regarding the natures of the nodes of the moon. Rahu is a dynamic that is inherently outward and Ketu is inherently inward. Breathing in implies taking in life, expanding and experiencing more, and breathing out is about letting go, releasing and withdrawing. Rahu can be very outward in its expression and Ketu can be very inward. In Yoga philosophy, when the breath is stilled and breathlessness is perceived, great states of consciousness can be experienced and freedom can take hold when this is mastered. This is truly when Rahu and Ketu (the karmic forces) are in balance, when one is free from karma all together. Rahu and Ketu, in essence, are one, and this is physically experienced as breathlessness on a Yogic level.

The word Ketu, literally means, “a flag”. As does Ketu’s other name, Dhvaja, which also means a flag. A flag is used to mark territory and symbolize the showcasing of that territory. A flag shows and symbolizes a place or ideal that is known and established. Ketu, in this sense, symbolizes one’s own ‘territory’ that one is familiar with.

Both Rahu and Ketu represent the army in the planetary cabinet. Ketu represents the army that stays put and defends its territory while Rahu is the portion of the army that goes into foreign lands and explores or fights into unknown territory. This symbology is brought back into one’s self whereby Ketu shows the tendencies, attitudes, and karmas that we are used to and can be very attached to while Rahu shows the unknown arena of life we must enter in order to truly balance ourselves. As one astrologer puts it, Ketu castle and Rahu jungle. We can get stuck in our ‘Ketu castle’ but need to venture into the ‘Rahu jungle’ to truly expand who we are and grow. Ketu can be like a security blanket we attach ourselves to and can be a narrowing state that is not expansive. It is through Rahu where we expand, usually through trial and error and gain necessary experiences whereby one can then go back into their Ketu dynamic with greater understanding and feel the truly liberating nature that Ketu can give.

Ketu is said to not be as harsh of a malefic energy as Rahu and doesn’t contain the names of darkness like Rahu does. Dhuma and Dhumra are names of Ketu that mean, “misty, smokey, dim”. This shows that Ketu does not ‘darken’ as heavily as the harsher nature of Rahu does.

Ketu is the indicator of liberation spiritually speaking, but more commonly on mundane levels of karma. Ketu matures at the age of 48 and this time can be very important for letting go, completing, or liberating some particular aspect in one’s life that is holding one back. With Rahu maturing at 42 and Ketu at 48, the middling age of 45 is also very important year in one’s life as it is related to Rahu and Ketu. The ‘mid-life crisis’ effect is largely a Rahu and Ketu phenomenon. It is by balancing both Rahu and Ketu that a feeling of freedom can truly come into being. They work hand in hand and ultimately are one dynamic.

When it comes to spiritual, yogic or evolutionary astrology, the nodes of the moon are extremely important for getting clarity and direction. One can argue they are the most important aspects of the chart when it comes to spiritual and psychological based astrology. Like all aspects to the natal chart, planets have higher and lower octaves of expression and Rahu and Ketu are no different. It is depending on one’s attitude and response to their planets that determines how they effect oneself, ultimately.

I will be offering a discounted rate for prashna or horary readings this summer. I will offering these for $40.00 a reading from Summer Solstice (June 21st) to the Autumnal Equinox (September 21st). Prashna literally means, a ‘question’, and can be applied to all areas of life. This is essentially a reading based on a question that is direct, clear and concise. Prashna is not natal astrology as the astrologer casts the horoscope the moment they receive the query. This is, by far and away, the most accurate form of predictive astrology I have experienced.

Prashna based readings can be used for health issues, money related matters, relationships, spirituality, career/service issues, to home/property questions. Basically, all areas of life can be utilized by prashna. When done properly, it is very effective. Prashna can even be used to find lost objects and missing persons.

I do mostly the north Indian style of prashna (Persian) which is somewhat similar Western horary as the Western system stems from Persian astrology in general. I also employ some south Indian and Western methods as well.

Please email me at info@scottmarcom.com for a prashna reading with - PRASHNA -written in the email headline. I will answer these prashna based readings via email.

Please see my webpage on prashna for more info. This is important on how to phrase your query.

https://www.scottmarcom.com/prashna-information

God Bless,

Scott

I am pleased to announce a new online course that I have done has now been released. It is called: Vedic Astrology & Dharma - Finding Clarity on Your Life’s Path. This course is experienced through Ananda College’s online platform. Ananda College is in the works of revamping their online course material. I was asked earlier last year to contribute with an astrology course on dharma. Please see the video and link(s) below for more details.

Vedic Astrology & Dharma Course

Ananda College

God Bless,

Scott

Introduction:

This is a brief, informal interview I conducted with Byasa regarding the Yugas.

Nayaswami Byasa (David Steinmetz) is the co-author and primary researcher for the book, The Yugas, which is a book regarding the vast astrological time cycle relative to the consciousness of man on earth from the teachings of Sri Yukteswar and Paramhansa Yogananda. The subtitle is, “Keys to Understanding Our Hidden Past, Emerging Energy Age and Enlightened Future.” The subtitle is very apt as The Yugas is a book that really shines a very unique perspective regarding human history as well as the future of our planet.

In strict astrological terms, the Yugas can be seen as a large-scale sidereal form of mundane astrology. The first question below can best be answered by reading The Yugas. As Byasa mentioned, it could have been an hour long discussion in itself!

Okay, so for starters, for people who are not familiar with the Yugas – what are the Yugas?

Well, the term – the Yugas – refers to a tradition that appears in many cultures, but specifically the version from India – from Vedic times – that describes that the earth has passed through a series of ages, and each age is characterized by a different level of consciousness. It’s the same system that we know from the Greeks as the Golden Age and the Silver Age and the Bronze Age and the Iron Age.

According to the Yugas, when would astrology as a science be fully blossomed in its general understanding?

The cycles, as I said, vary in levels of consciousness from the most spiritual to the most materialistic, from the broadest consciousness to the most narrow. The four ages in the Vedic tradition are called the Satya Yuga, for the highest consciousness age (it’s what the Greeks referred to as the Golden Age). The next age has more constrained consciousness called the Treta Yuga and corresponds to the Greek Silver Age. Then that is followed by another age which is even more constrained, more materialistic, called Dwapara Yuga, the Bronze Age. And finally, the lowest age is the Iron Age – the Kali Age – the darkest of the ages, where our awareness and our ability to understand is at a minimum.

So, specifically, your question about astrology, I think astrology originated in the Treta Age, (the Silver Age), because people in that age had a greater sensitivity and probably were aware of the effects of the planets on their consciousness. Because whoever invented astrology needed to be actually aware of that. So it may date back even further to the Satya Age, the highest age. And then later, as people’s ability to understand became less and less, people could less directly sense the effect of the positions of the planets in the sky. It had to be written down as formula to be followed by people with lesser understanding, lesser awareness. And so, it descended into the next stage, the Dwapara Age, where it was widely used, and is still used today. But it’s used…you know, one Vedic astrologer was telling me that a system of cycles that is very important in their work and if they lost it, they wouldn’t know how to recover it, because they don’t understand the basic principles.

They’re working on recipes that have been handed down. Now, I think in our present time, we’re moving up in the cycle, having come through the darkest ages, and we’re moving up to the next higher age now. And I think we’ll be seeing a rediscovery of the basic principles of astrology and begin to understand what’s behind the knowledge that’s been passed down. And it may become a more precise science as time goes on.

Yes, it is an exciting time for astrology just because, well, we are in a rising age and there’s more of an awareness of this science. It’s still regarded, I guess, technically as a pseudoscience by the mainstream, but it’s becoming more in vogue and it’s becoming more recognized as valid. And also just the actual technicality of it is getting more refined, just like everything, you know, it’s just the current age we’re in, but astrology is no different. It’s an exciting time, especially because both Eastern and Western astrology are kind of merging in a lot of ways. And so I’m starting to see, instead of seeing that they’re separate systems, to see them as one giant system that’s sort of getting reintegrated back together.

So it’s an interesting time... What do you think of David Frawley’s theory of sub-yugas? So in astrology, we always have these cycles within cycles down to the day, to the hour, I mean, even to the seconds in astrology. And of course to these giant cycles and everything in between. Do you have anything to say about the sub-yugas that David Frawley proposed?

I think it’s a very good idea.

As I’ve studied the way these cycles manifest in history, I can see that there’s very rapid changes when it goes between one age and the next. But then there’s a gradual growth during that age because the vibrations increase over time until people are ready to graduate to the next age. So, you can map levels of gradation within an age, and I think that’s what David Frawley has done, and I think it’s a very good idea. Now, I haven’t worked with it specifically. We don’t know our history well enough into the ages past, I feel, to map, you know, portion by portion through this gradation, because it’s kind of a, you know, two steps forward and one step back progression, and it isn’t a uniform thing. The vibrations are there, and they’re cosmically governed as in astrology, but the degree to which people pick up on it and respond varies. There’s always resistance to change, and others are eager to change and tune in, so it’s messy. Life is messy. And so, trying to put too much structure on it (the Yugas) is not very fruitful.

When you were researching for your book on The Yugas, you spent years researching, at least on and off. What was the most challenging aspect researching for your book? And trying to find historical validity in relationship to the Yugas?

Well, at first, not being a historian as such, I looked in the history books for evidence of the progression of the cycles as I understood them from Yukteswar’s book, The Holy Science. I mean, he only devotes twelve pages of a very small book to that topic, although it’s mentioned later on in the book as well. And I didn’t have much success. And I eventually came to realize there were two reasons why I wasn’t making success. One, what you read about in the history books is not primary knowledge. It’s been filtered and adjusted to suit the prevailing paradigm of the time, and boiled down for the general public to read in the textbooks and such. So, I realized I had to look deeper into original papers and primary sources in order to find what I was looking for. And then two, I realized that I didn’t necessarily understand what I was looking for on the basis of the little bit of information that was in Yukteswar’s book. And so, I had to turn my thinking around and saying, well, what can history teach me about how the Yugas work?

Interesting.

Instead of just trying to justify it. And once I made that switch, then things began to pull together and resulted in a deeper understanding of the Yugas than I could get from Yukteswar alone. And it’s much less presumptive on my part to think that I knew it and I was just looking for verification. It verifies in a… well, anyway, once you begin to see how the Yugas work, then the system begins to pull together as a whole, and my understanding deepened.

Are there other cultures that have proposed such a unique cycle of time as the Indians have preserved in the Yugas? I know you spoke about the Greeks. I know in the Yugas book there’s a brief reference to the Egyptians, but there’s nothing quite like the Indians in their overarching description of the Yugas. Do you have anything to say about this?

Well, in the timing..., let me put it this way: I find the most the most satisfactory expression of the Yugas has been preserved in the Vedic teachings, and especially in the work of Yukteswar. Because we’ve passed through the darkest of the ages and are turning now to evolving to a higher age.

Well, during that time, most cultures lost the details of what it was all about. For example, as I’ve mentioned, the Greek (but in the oldest writing about the cycles in the Greek tradition), it speaks not of a golden age, but the age of golden men. And followed, you know, Cronus, I think it was, destroyed the race of golden men and created another race of silver men, and then Zeus destroyed them. And it created another race of bronze men, and they destroyed themselves, and then finally a race of the iron men. Well, these metals represent the consciousness of people. Gold is always shiny – it’s soft and malleable. It doesn’t tarnish. Silver tarnishes, but it’s very easy to bring the polish back. Bronze tarnishes very rapidly and it’s getting harder, and iron is dark and stays dark, and you have to heat it up and pound on it to make it change at all. And these are similes are metaphors for our consciousness during these different ages. But they’re people, not time that’s important.

It’s the consciousness of the people. this concept has been preserved in the Hindu version, but has been lost in other versions. It’s known in the Native American traditions. They speak of the ages. It’s known in some African traditions. I think it at one time there must have been a lot of communication, basically a global culture, and over time that has been lost.

So, we’re in an ascending age now in the cycle and beginning to recover these things. So, that’s why I concentrated on the Vedic tradition. It’s the only one that has preserved time, that actually tells what timing should be, what age we’re in right now. The Hindus actually, the popular notion is of a little different timing, which is much, much longer than the timing that Yukteswar gave, which I believe he recovered the original that was well known before the darkest of the ages occurred.

You know, it’s interesting, our time period in the Yuga cycle mirrors the time period of the Bronze Age collapse of the descending Dwapara Yuga. Do you have anything to say about the Bronze Age collapse, just in general? It was a very unique time in history. Of course, when I grew up, growing up in school, we never were informed about it, but do you have anything to say about that?

Yes. It’s interesting that what the archaeologists call the Bronze Age actually corresponds to what the Greeks call the Bronze Age, once we assign the timing to it, that we get from the Vedic tradition, from Yukteswar. So, you put it all together and, for example, the Egyptian dynasty started at the beginning of the Dwapara Yuga, the Bronze Age, and ended at the end of that age, and they didn’t get their sovereignty back until modern times as we’ve begun to enter the ascending Dwapara Yuga.

Well, the transition from the descending Dwapara Yuga to the Kali Yuga corresponds to what archaeologists call the fall of the Bronze Age. It actually happened a little before, a few hundred years before the nominal end of the age. You see, the dates that Yukteswar gives are a little like the dates we give the seasons of the year. Nothing changes immediately just because the calendar says spring has begun or winter has begun. We kind of go back and forth, and gradually you can see that the weather really has changed.

We reflect the change of Yugas, or change of seasons, but the change of Yugas is like that too. It doesn’t happen overnight, necessarily according to a calendar date. We don’t know the underlying cause of the Yuga cycles, but we do have the dates passed down to us by someone who, or some culture that – the Vedic culture – which did understand the cause. We have to rediscover what that is, exactly. So, the transition between the two ages, the way I see it, Dwapara energy – Dwapara Yuga is full of energy.

It’s change, it’s dynamic change, it’s technology, it’s very fluid. While the Kali Yuga is hard, fixed, (and) doesn’t have the technology. Well, as the Dwapara Yuga was ending, the consciousness of Kali Yuga was growing, and at some point you have the dark consciousness of Kali using the technology of Dwapara, and you have a flash-point at that point. And then you have chaos, because you have these two conflicting levels of consciousness: the Dwapara consciousness trying to hold on and resist the darkening, and the darkening consciousness taking hold of the energy Dwapara use to get themselves established with. So you have this conflict. We’re presently at the junction of the ascending Kali Yuga to Dwapara Yuga, and nominally that started a few hundred years ago, in 1700 actually, or it was really about 1900 that we got into the full energy, and it (Dwapara Yuga) began to really affect us seriously.

But now we’ve been a few hundred years into it, and we’re beginning to see the Kali Yuga consciousness utilizing the Dwapara Yuga energy in really disastrous ways. And groups are struggling, groups of people with Kali Yuga consciousness are holding on for, you know, trying to keep their culture the way it was centuries ago. And at the same time, we have many people who want to move forward into a new age and create a world of higher consciousness. And the conflict between the two is what’s causing the chaos. So, there are very similar situations between the collapse of the Bronze Age and our present time.

In fact, the collapse of the Bronze Age was preceded by a period of of relative prosperity in the Eastern Mediterranean. There was lots of commerce and materials were moving around and cultures were in contact with one another. And then that whole network began to break down and all fell apart. And now we are at the stage where we’ve had a global network and it’s beginning to break down. And when it comes together again, they say – the prophecies say – that we’ll be in a period of peace and prosperity for a while. So, it’s very, again, it’s very symmetrical between the two parts of the cycle.

Well, thank your time, Byasa!

Jupiter is well known as the planet of happiness, joy, wisdom and knowledge. He rules Pisces, the natural 12^th sign which is a water sign that can relate (in its higher nature) to Bliss. He rules Sagittarius—a fire sign, and a sign related to Self-Knowledge and Self-Realization as fire rasis relate to the Self. Jupiter has both a fire and water quality to him as he rules both a fire and water sign. Fire relates to perception and inspiration and water relates to intuition. He does well in the natural water signs as he is exalted in Cancer, delighted (Mudita) in Scorpio and rules Pisces. He is delighted in fire rasis, Aries and Leo, and has his Mulitrikona sign in Sagittarius which is ruled by Jupiter.

One’s ethics, values, beliefs, principles and sense of purpose are all indicated primarily by Jupiter; he is the planet of faith, religion and philosophy and one of the planets of devotion. Jupiter represents children and the husband for a woman—two core aspects to a woman’s life that she is devoted too. Jupiter rules the 2^nd chakra thereby making Jupiter a very creative planet as most use their sexual energy to create children. Jupiter, as he relates to sexuality, represents procreation whereas Mars represents passion and Venus represents desire, romance and love.

Positivity, a giving nature, expansion, benevolence, warmth, and a good attitude are related to Jupiter. ‘Sharing is caring’ might be a cheesy statement but not in its essence; It is more blessed to give than it is to receive is a biblical statement that showcases a profound Jupiterian truth.

Jupiter is naturally a more intuitive planet by nature and not so much intellectual in his knowledge (he is starved in signs of Mercury). Jaimini gives certain descriptions of Jupiter’s intelligence:

Jupiter is ‘not one who speaks much”, implying that Jupiter doesn’t elaborate in a lot of verbiage to get a message across but rather to get to the essence of the matter with fewer words but done with magnetism. Names of Jupiter: Mantra, ‘tools of thought’, Vacasampati, ‘lord of eloquence’, and Brihaspati, ‘lord of prayer’ all relate to a type of speech that has power, focus, direction, and magnetism. The Tao Te Ching has the sutra:

“Those who know do not talk,

Those who talk do not know.”

What can’t be said, can’t be said. The deeper wisdom of life cannot be expressed in superficial means. It can only be understood within one’s being.

Jupiter is ‘all knowing and one who understands’. This implies Jupiter as a planet of intuitive power and wisdom. He is exalted in Cancer which is ruled by the Moon, an intuitive planet that is also ‘all-knowing’. Understanding relates to Jupiter as he understands deeply, not just intellectually; he represents embodied knowledge.

Sacred scriptures such as the Bible and Rig Veda relate to Jupiter and many of these are written in sutras or parables that are simple in their nature, but require contemplation to understand. Sutra, for instance, means a thread. This implies one contemplates a sutra to weave their way to an understanding whereby one gains in wisdom.

As one gyana yogi, Swami Gyanananda, said, “If you want to understand, stand under those who Know”. This implies the devotional yearning of one to gain in wisdom from another who has that wisdom. It is interesting to note that Jupiter as a planet of understanding, rules Pisces which relates to the feet. The feet are symbolically used in India for reverence (Jupiter) and for humility before one who is wise. ‘At the feet of the Guru’ implies this. If you want to understand, stand under those who Know.

Jupiter is well known as the Guru planet and has the name, Guru. Guru is the Divine Teacher and Guide who guides one to Self-Realization, to God. Gur means ‘to raise, to uplift’. Guru also literally means ‘heavy’, implying that Jupiter is the heaviest and largest planet in the solar system but symbolically represents heavy in knowledge, wisdom, and understanding. Jupiter relates to spiritual teachers and spiritual counselors in general: priests, pujaris, rabbis, abbots ect. all fall in this realm as Jupiter is a brahmin planet. He is considered the Guru of the gods and thus has the name Sureshta, ‘desired by gods’.

On a more mundane level, Jupiter is known as the graha of wealth and rules places of treasure, large objects, the endocrine system, the liver, fats and oils, the sweet taste and kapha dosha as some examples.

Jupiter matures at the age of 16. This is when one is sexually mature enough to healthfully conceive a child. In fact, the healthiest time for a woman to become pregnant are the late teens to mid 20’s. One’s creativity is also matured during this time, not so much in what they do, but in how they create which they take on for the rest of their life. One is now mature enough to start developing a philosophical sense to life (even on just a very superficial level) and to understand how they operate in the world and their place in it.

Jupiter has some 67 moons or so including Ganymede (which is even larger than the planet Mercury). Though Saturn has the most moons showcasing the responsibility side to Saturn, Jupiter has the most large moons, this shows his qualities of abundance, bigness, magnetism (people who have prominent Jupiter’s often are quite magnetic) and a ‘lots of children’ type of quality.

Astronomers sometimes describe Jupiter as the solar system’s ‘vacuum cleaner’. This is because of Jupiter’s large gravitational pull, he magnetizes meteors, asteroids and comets that flow to him instead of being more of a threat to Earth. In fact, Jupiter takes on nearly 200 times the amount of impact from such objects compared to Earth; Jupiter is the planet of grace, protection, good karma, and luck. A good Jupiter can go a long way in saving an otherwise poor horoscope. A more troubled Jupiter can show issues with one’s sense of purpose, dharma, direction, ethics, innate goodness and lack wisdom. They can be more greedy with a lack of ethical boundaries to life. One’s ability to counsel people spiritually may not be as innately strong or not there at all. Jupiter may get too outward in its joy seeking (especially when starved by his enemies, Venus and Mercury).

In the planetary cabinet, Jupiter represents the counselor, but the counselor as the brahmin priest who counsels the king along spiritual matters. This relates the inner dimension as each individual is a king unto themselves and the inner Jupiter brings about the spiritual wisdom to live rightly. Jupiter relates to psychological, behavioral, and spiritual counseling that helps one with understanding themselves more deeply and to simply be more happy and content. He ultimately guides us to understand one’s Self.

Jupiter rules the ether element and is sattvic (pure) in nature. This again relates to the spiritual dimension of Jupiter and the subtlety of his nature as ether is subtle. The name, Apremeya, ‘immeasurable’ relates the ether quality as ether is immeasurable. Truth and Wisdom are immeasurable, Bliss is immeasurable, God is immeasurable. Jupiter, in his higher nature relates to infinity and the higher spiritual unity of everything (he rules Pisces after all). Jupiter’s exaltation sign is in Cancer and is the only graha to be exalted in the 6^th chakra (where Cancer and Leo reside). Being exalted in Cancer (ruled by the Moon which represents the ego) and Jupiter being the Guru, shows the Divine Guide to direct one’s sense of self into Self-Realization.

Jupiter is—Joy Giving Knowing

“From Joy I came, for Joy I live, in sacred Joy I melt.”- Paramhansa Yogananda

A name of Venus is kama, ‘desire, love’. Everybody is desiring something and seeking some kind of fulfillment as Venus represents fulfillment. Even the detached yogi is desiring a greater fulfillment of union with God. Everybody wants something that they will feel fulfilled by and to have their thirst quenched. Venus is that which everybody wants. She represents pleasure, beauty, charm, grace, love, romance, sexuality, good food—Venus represents the best this world can offer. We see this in terms of fun, pleasure, entertainment, and enjoyment which Venus represents. Venus jump starts the economy in many respects in this manner. One’s lifestyle is symbolic of Venus (whether healthy or unhealthy) and many in this world seek the desire to have the lifestyle of the rich and famous of experiencing mansions, yachts, expensive vehicles, jewelry, parties, vacations, and sexuality. Venus rules Friday, which is often ‘date night’ where people have fun, start their weekends, share romance, eat out etc. which all relate back to Venus on a more mundane level. Sensory enjoyment is related to Venus as she rules the 2^nd sign, Taurus, which represents the face where the majority of our sense faculty lies.

Beauty and grace are true Venusian qualities. Venus gives form, harmony, proportion to things, beauty in nature, people ect. The Fibonacci sequence is related to Venus in this way; seeing life in its beautiful forms through nature, people, animals, art, outer space and the stars. These showcase Venus as beauty and grace as she gives the appreciation for art and harmony including the greatest artist, being God – Thou art That.

Venus represents women in general and rules the sign Taurus which is the exaltation sign of the Moon, the other feminine planet. As the planet of desire, Venus can be representative of women dazzling themselves to lure men or vice versa. Venus shows the socialite as Venus has the name, Kritajna, “knowledgeable in conduct” which relates to the socializing, charming and graceful nature of Venus. Venus can be the seductress and the temptress in her lower form but can be more like Lakshmi, the most benevolent form of the Divine Mother which shows the more compassionate, wise, loving and joy-filled form of the Feminine principle in her higher form.

The water element is ruled by Venus and it is the water element that represents getting one’s thirst quenched; being fulfilled in some way. Water is symbolic of rejuvenation, revitalization, recuperation, and replenishing which are all related to Venus. Venus soothes, comforts, nourishes, lubricates and makes things easier. For instance, Venus represents nurses in this regard as nurses take care, nurture, and show a heart-centered sense of compassion to whom they serve; Venus has the name, Dinavejya, “offering to the miserable”. Venus represents taste in general and the sour taste specifically which is the literal taste of food that Venus rules. Moreover sour shows the stimulating and excitable (rajasic) nature of Venus (Venus is a rajasic planet). The sour taste relates to alcohol which Venus represents as well.

The Sapta Dhatu of Venus is Virya. Virya is sometimes translated as potency in Ayurveda (which is used for the potency in herbs) and can relate to the potency in the most concentrated dhatu (tissue) which is semen and the ovum. But the sapta dhatus are more than just physical tissues, virya relates to the genetic material of the body, one’s DNA. The generation and the vital nature that this brings is related to the water element, which Venus rules.

Venus represents the heart energy and thereby represents the heart chakra. The heart is very profound place. It represents desire. Our desires can take us in all sorts of directions, both for good or ill, depending on how you use your heart’s energy. In her higher nature, Venus as the heart chakra represents spiritual love. Venus is Divine Love and shows the deep, intuitive, powerful qualities of the heart that can be shown by the saints. Love (which is to say, Venus) is healing, soothing, comforting, nourishing, generating, is a natural pervading force to everything in the Universe. Everybody wants love in one form or another. Bhakti yoga and devotional practices can be shown by Venus as they awaken and raise the heart’s energies. As Christ said, “Blessed are those who are pure in heart, for they shall see God.”

Venus is well known as the planet of relationships as she rules 7^th sign, Libra, which relates to human love, romance, sexuality, partners, and business. In Jaimini Sutras, Libra is simply defined as ‘trade’. Relationships are essentially a trade and show the exchange of trading one’s time, energy, and commitment for what they believe to be a higher fulfillment through a relationship. Venus represents one’s choice making and ‘trade’ is just that, making a choice to give something up to gain something in return that they believe will be more fulfilling—whatever that may be.

Venus is well known to rule vehicles. Vehicles make it easier to get one to their destination which is symbolic of Venus being an energy that soothes, makes things easier, more comforting etc. Of course, being the planet of luxury, shows the luxurious side to Venus with yachts, sports cars, private airplanes etc.

As one of the Brahmin planets, Venus is the counselor to the king. As Jupiter is the other Brahmin planet which shows the spiritual counselor, the guru, Venus is the worldly counselor. Venus is the diplomat to the King (which is to say, ourselves), essentially making Venus the choice maker and force that helps us live in this world in a healthy way. Venus shows the wisdom to live in this world in a healthy manner that is appropriate, balanced and fulfilling; to show us that sense overindulgence leads to dis-ease, disgust, and lack of fulfillment in the end. That balance (Libra) is the proper way; there is a time to enjoy and to restrict and pull back which is Saturn (who is exalted in the Venus sign Libra).

Venus is Shukra, “bright”, which relates to Venus being the brightest object in the sky after the Sun and the Moon. She is the brightest of the starry grahas and being the brightest star-like object, shows Venus as symbolic of beauty, dazzle, and delight. Shukra also relates to the 7^th tissue layer of the body according to Ayurveda which relates to the reproductive fluids which are ruled by Venus. It is this final layer of tissue which relates and builds ojas or one’s primal vigor and strength. Venus exalts the Moon who relates also to ojas, the water element and rejuvenation. As noted before, Libra, exalts Saturn—the planet of preservation (preserving one’s reproductive fluids) which helps to build ojas.

Venus can be quite strong in the charts of athletes as it is very important not to just train (Mars) but to recover and recuperate to perform again. Mars is the muscle, training, and competitive side of athletics, but Venus is the power within the muscles (virya) that enable the athlete to perform and recuperate.

Along with the Sun, Venus is the father according to Jaimini since the father uses his DNA (Venus) and Virya “potency” (which is mostly concentrated in semen) to initiate a child. Venus is the teacher according to Jaimini and relates to the father being the wisdom guide in practical worldly matters.

Poets are ruled by Venus. Poets bring about and tweak language in such a way to add depth and meaning to everyday language. As the saying goes, “to see meaning where there is none”. Venus therefore also knows how to interpret symbolism in general and can be an astrologer in this manner. Venus is said to make the best astrologers since Venus is skilled in prediction, worldly wisdom and counsel, and can read symbolism very well (astrology is essentially omenology).

Like the other grahas, Venus has many facets to her nature, both on a mundane and on a deep spiritual level. How one uses their heart and desiring nature is up to them. As the planet of beauty and grace, Venus adds a soothing dimension to what is an otherwise unpleasant world. A heart that understands is a tremendous asset to a fulfilling existence and necessary for the spiritual quest.

Here is the video link:

Vedic Astrology | The YUGAS & YOGIC Astrology

This is the beginning of many more videos to come which will be mostly ‘video shorts’. For those with longer attention spans, they can tune into Substack articles or my longer videos…such are the current times.

God Bless,

Scott

According to Parashara, the Self-Aspect of Mars is Sattvam, “strength of character”, as he represents the strength to control and direct one’s character and how that is expressed. He shows this use of will to control one’s energy, mannerisms and how this is directed. Strength of character shows healthy discipline and how that can be used to achieve anything one wishes. This in turn shows how firmly one holds to their beliefs, convictions, and values and how one expresses those qualities within themselves.

Mars is Kuja, “born from the earth”. Mars represents things that comes from the earth such as metals and minerals and gems. These are formed by very intense heating processes that take place in the earth as Mars rules things that transform. Property, an earthbound thing, is a classical aspect that Mars rules. Mars, the planet of fights and battles, shows that coming from the earth is a battle; that living here is tough and one has to fight (to some extent) in order to live and thrive. It is also interesting that Mars, being born from the earth, has its axial rotation of a little more than 24 hours, similar to the earth which is just under 24 hours. Another interesting point is that humans are so interested in colonizing Mars and creating an earth-like condition there.

The fire element is the element ruled by Mars and Mars is of course the red planet. Rakta, ‘red’, is a name for Mars as he relates to fire. The fire element represents qualities that are hot, sharp, light, quick, penetrating, transformative, and purifying. Psychologically, fire is related to the mind in a direct, quick, precise, to-the-point, clear, and a no-non sense manner—Mars is very much like this. Mars, according to Jaimini, represents the intelligence of logic.

An intensified force is needed to achieve anything one wishes. In order to get things done, energy (Mars) is needed, and this takes intensity; Mars is the classic ‘get up and go energy’. A good Mars will help you achieve and get things done no matter if it is painful or not. He is a planet of self-control and this control can be directed to anything when properly used. More negatively, Mars can be out of control, angry, lustful and passionate, cruel, forceful. The most violent traits humans can showcase come from Mars energy. Particularly with other cruel planets such as Sun, Saturn, Rahu and Ketu. Mars, being one of the malefic planets, is the most malefic of the malefics.

Whereas the Sun is always steady in its fire (the Sun is always shining and always rises up to bring the dawn), Mars needs to be fueled up to get started. Like the Sun, Mars gains strength at the mid-heaven point where he can be most active and showcase his fiery magnetism. Mars is the overseer, the general to the King, the Sun, and shows an important connection between the two fire planets as they are the Kshatriyas amongst the grahas. Kshatriya energy naturally leads, is courageous, is radiant, and fights for a righteous cause and sacrifices for the greater good.

The 3^rd chakra (manipura) is the seat of Mars in the energetic body. The 3^rd chakra is a place of will and strength; it represents the digestive process in the body and the transformative Agni (fire) that takes place. Mars can deal with ascetics and asceticism; people who control their energy and discipline themselves to some greater gain and result. Thereby Mars also represents warriors, fighters, athletes as well. Mars is a brahmachari and has the name, Shivagharmaja, ‘born from the heat of Shiva’, showing Mars’ austere, spiritual ascetic side.

He isn’t too interested in relationships in the sense of the generic connection side to romantic relationships as he can be too direct to be sentimental. However, he can be quite passionate sexually as the word, ‘hot’, is often used in this context when describing someone sexually attractive.

Mars is pitta; which is fire and secondarily water as Mars rules both the fire sign, Aries and the water sign, Scorpio. This shows that, yes, Mars is the fire planet, but he has an instinctual side that responds without thinking but out of a quick intuitive, instinctual response. It is also interesting that Mars represents the bitter taste and bitter tasting plants which balances pitta dosha in the body.

Mars is a karaka or indicator of the mother according to Jaimini astrology. A mother works, cooks, disciplines, protects and has a lot of energy to take care of children. Mars shows the hardships that she has to go through in order to raise children. Mars is the ‘mama bear’ - the protector of her children. The process of giving birth is a very Martian experience, as it is very intense. The Moon is also a karaka of the mother but more in the nurturing, emotional, caring, loving, feminine context.

It is interesting that Mars can be quite quick in its movement in the sky from the geocentric perspective. This shows his very quick, jump-start, and speedy nature that is a characteristic of Mars. A name for Mars is Ara, “swift”, which relates to this. Mars can also have a more erratic movement along the ecliptic (zodiacal belt) and thereby has the name, Vakra, “crooked”. But he can also slow down and be in a sign for up to 8 months or so when retrograde. This is symbolic that our intensified nature that involves great strength is not meant to be used all the time. Mars, the planet of emergencies, shows that we aren’t meant to be in emergency mode all the time. He is exalted in the sign Capricorn, the sign of the crocodile. Crocodiles actually spend the majority of their time resting and only burst to kill their prey when needed. Mars doesn’t look for a fight—that is unhealthy; he fights when needed (for whatever that may be in one’s life.)

Mars is the spiritual warrior. Arjuna in the Mahabharata represents the highest expression of Mars: one who fights for dharma and who fights the inner battles to raise themselves beyond the thralldom of delusion. Mars wants to fight for something, and a spiritual warrior fights his lower nature, defeats his inner demons and uses his will in accordance to God’s will. This is Arjuna—fiery self-control, directed to his goal, Self-Realization. Mars represents the yogic practitioner who utilizes various techniques of purification, through austerity and discipline to achieve his goal: union with God.

“It is possible that man would not have much strength if it were not for his long fight with Satan; on this plane, strength of character is developed by the fight that must be waged. Never forget that Satan’s abode is in man’s own consciousness.” - Sri Gyanamata

The planet Saturn is the last visible planet in the sky from a geocentric perspective and has the names Kala and Krishna, which literally mean ‘dark’. Also, the name Asita, ‘not bright’, also implies the least visible planet. This also relates that Saturn can relate to the darker and more negative side of life in general. Saturn is the 7^th and final planet in Vedic Astrology (Indian astrology doesn’t traditionally use Uranus, Neptune and Pluto in this manner). Being the last planet and the least visible, Saturn is in many ways opposite the Sun in an astronomical and astrological sense. In Vedic mythology Saturn is the illegitimate child of Sun and Shadow two opposites yet two phenomena that function together. He has the names Suryaputra, Arki and Sauri which imply Saturn as the son of the Sun. Also, the name Chayasunu means ‘child of Shadow’.

The Sun and Saturn have an interesting relationship: the Sun is the first planet as Saturn is the last; Sun is the light, Saturn the darkness; Sun is the king, Saturn the servant; Sun is the president, Saturn is the everyday man; Sun is the conqueror, Saturn is being conquered; Sun is will-power, Saturn is won’t-power; Sun gazes up, Saturn gazes down; Sun is confidence, Saturn is shy; Sun is your essence, Saturn is what you are not; Sun is the spiritual eye, Saturn is the base chakra; Sun is vitality, Saturn is disease. Essentially these are opposite energies and yet Saturn is considered in Vedic Astrology to be the son of the Sun. This shows a correlation and connection between the two. Both Sun and Saturn are krura (cruel) planets that possess malefic energies that aid one in accomplishing things in a world that is tough to accomplish anything. They both aid in persevering and being consistent in their own ways. They both are very important in being successful in anything in one’s life as Sun is the inspiration, drive, initiating and creative energy to start something while Saturn is the enduring, concentrating force that aids one in finishing the task at hand.

Being the furthest planet from the Sun, Saturn is one’s sense of separation and relates to the ego in this regard. Saturn show’s identification with the body and what one is not whereas the Sun is the soul planet, one’s essence – what you are.

The Planet of Greatness

Prasiddha, ‘very accomplished’, is another name for Saturn. This implies that Saturn is a planet that aids one in accomplishing anything worthwhile. Saturn is the planet of greatness as he is the planet of working hard and enduring through the tedious tasks to achieve one’s goals. He is the planet of concentration. His intelligence is simplicity as one needs to simplify their focus in order to concentrate effectively. Saturn has the capacity to endure through hardship, adversity, loss, being bullied, and to continue to move forward even when things seem bleak. Saturn is a planet of tapasya (discipline) and is a natural ascetic. He allows you to move through unpleasant experiences and bears the burden of whatever is in one’s way. His name, Pratitakarma, ‘acknowledged action’, indicates Saturn’s ability to accept one’s duty and simply do the task at hand.

Saturn gains dig bala strength in the 7^th house. He also has his exaltation sign in the 7^th sign Libra. The 7^th house is a social house that deals with the public, business, people and relationships. Saturn is the planet of negation, of renunciation. Why would the planet of negation be strongest in the 7^th place of people? This is because in order to achieve anything one needs be on their own – to be alone – in order focus and concentrate on what they want to achieve (whatever that may be). Seclusion is the price of greatness.

Saturn is a loner by nature, one who seeks solitude. On a more negative level this can literally mean people who are lonesome and depressed in this regard but on a higher level the aloneness becomes attunement to oneness. If one wants to become Self-realized, then they need to be in solitary meditation and contemplation on God to achieve their goal. If one wants to be a great athlete, then they need to take time to be alone and train with enduring focus. If one wants to become a great businessman then one needs to take the time to focus, concentrate on business and not fiddle their time away doing useless things. Success is a result of the equation: desire + energy & will+ focus + endurance = success.

Saturn being exalted in the 7^th sign of Libra, shows he is exalted in the sign of sexuality. Why would Saturn, a first grade cruel graha, be exalted in the Venusian sign of beauty, relationships, socializing and sexuality? Because as the planet of negation and renunciation, the highest fulfillment (Venus) comes when one is celibate and redirects their desires (Venus) and energies to a greater and more enduring goal of union with God. Saturn is the planet of preservation and one preserves their seed (Venus) for a greater fulfillment (Venus). Libra is the sign of sex (the actual body on body sex) and is the sign that rules the internal sexual organs.

It is also interesting to note that when one looks at the actual physical planets via a telescope or photo, that one cannot but notice that Saturn is the most interesting and beautiful of the planets. And here he is exalted in the sign of Venus as Venus represents beauty.

Saturn rules the natural 10^th house of Capricorn. The 10^th is the pinnacle, the greatest, the most grand, the achieving and most high place one can reach. Saturn shows the highest one can achieve because it is by Saturn that one finishes the job and does the real work necessary to become the success one wants whether that is spiritual or otherwise.

Saturn has the most moons out of any planet which shows Saturn as a planet of responsibility, working hard to maintain things, and bearing the load. Saturn is a planet of leadership, control, and management in this regard. In order to be great at anything, one has to bear the burden, bear the load and continue on with the task at hand.

Saturn is a force that shows one the cold-hard reality of life on earth. Saturn represents the hardness of life and shows us that everything comes and goes, that nothing in this realm can be fulfilling and everybody will face death at some point as Saturn is the karaka (indicator) of death and one’s longevity. He represents obstacles, setbacks, and delays. Saturn is the planet of loss, starvation, anxiety and depression, sadness and despair.

The inevitability of life is represented by Saturn. Saturn is simply the inevitable. Being the last planet, Saturn is the finality of life we must face – our death, our karmic dues. He represents aspects to life that we all must face with death being the most obvious and important. Saturn represents old age, sickness and disease, ugliness, loss, lameness, dumbness. In short, Saturn rules over the aspects of life that most people shy away from, find difficult, avoid, and even don’t acknowledge that it even exists! Yet, Saturn is a planet of nature. Nature is a force that is slow, raw, and operates in harmony to a greater force and purpose.

As one sadhu once said, “Life is hard. You can have it hard or harder, the choice is yours”. This is a very saturnine statement, but essentially is getting to the point of not making your life lessons harder than they need to be. Embracing one’s karmic fate, learning ones lessons and growing spiritually is what Saturn's job is on an internal level. One has to ‘pay their dues before they can sing the blues’.

Saturn’s lower nature is one of cruelty, torture, egoness, aloofness, self-centeredness, hatred. He is the dump, feces, ugliness and the lower vibrational side of life. However, Saturn sees life as it is and is at peace with life. By accepting life one endures through the inevitable. A healthy Saturn appreciates the good life brings while being aware with the harshness of reality. Saturn can be tough and enduring – he knows when to stop. People with stronger Saturn’s will generally have an easier time dealing with life when the inevitable tough experiences come. People with more troubled Saturn's will find this harder to do (but still possible).

Saturn is the slowest moving planet and represents time. Shani, probably the most common Sanskrit name for Saturn, means ‘slow’. There is nothing you can really do with Saturn since Shani operates in his own time. When the time is right, is when you focus on the various aspects to your life that are in need right then and there. You cannot force time, but can only accept what life brings to you at any given time.

Saturn is the air element. Saturn is a drying force and is linked with Vata dosha. Vata is the primary dosha in Ayurveda that causes disease in general. Saturn is essentially the planet of disease (though all planets relate to health in one form or another). Saturn’s name, Pangu, means ‘lame’ which implies being crippled, slow and diseased. Vata represents the last 3^rd of life in terms of age and the Vata time of life starts around 65. Saturn rules the age of 70 until the time of death. This is Saturn’s natural age range.

Saturn’s intelligence according to Jaimini is simplicity. Saturn is a simple planet and can show this in outward mundane things but on an inner level shows that a simple lifestyle and simple mind can show a concentrated life with focus and power. As a planet of negation, Saturn is an energy (when working properly I should add) that negates what does not serve someone, thereby creating a more simplified life experience which creates peace.

Facing one’s karma and life lessons is a big Saturnine theme as Saturn is a graha of karma and facing the reality of what is. Accepting life as it is and working with honesty is how a more healthy Saturn functions. The Saturn return, when Saturn transits back to his natal position, Sade Sati, when Saturn transits the houses before, of, and after the Moon, and Saturn’s maturation age of thirty-six are key times when one faces reality and receives their duly reality check-in. These can be very important times for spiritual lessons and growth or a time of difficulty depending on one’s attitude and approach.

Saturn is the base chakra which relates to material existence and our relationship to it. Saturn represents gravity as Saturn pulls one downward. The first chakra is also our survival instinct as Saturn represents surviving in the most fundamental way. The first chakra is also a grounding force as Saturn is slow, methodical, goes at his own pace and rules raw nature. Saturn rules earth sign Capricorn which rules over swamps, marshes and ‘watery ground’ relating to a grounding environment.

Saturn is the planet of renunciation and dedicating oneself to the spiritual life – of affirming a greater reality while negating a lower. The yamas of Patanjali relate to Saturn because he is the planet of ‘won’t power’. Yama literally means ‘restraint’.

As the last planet, Saturn is the planet of finality and facing one’s death. One of Saturn’s deities is Yama, the god of death. Most people fear death (Saturn is the planet of fear) but Saturn is also a planet of peace, acceptance and inner stability. How we work with Saturn is how well we will accept and be at peace with our inevitable death.

The following are lyrics to a song written by Swami Kriyananda which touches on some key Saturnine themes called, “To Death I’m a Stranger”.

To Death I’m a Stranger

To death I’m a stranger,

Poor youth that I am!

What destiny bears me

Hence to that shore?

The chalice of life,

Scarce sipped at the brim,

Has slipped from my grasp

And stains the dark floor.

Has life any meaning?

The grail that men seek

Has never been found

On earth.

The “fountain of youth”—

Ah, only a myth!

None who ever roamed

Far in search of it

Ever found what he sought.

Yet, see how the night sky,

Which banishes the sun,

Is banished in time by the dawn!

Death comes like a gypsy

Who camps on the way;

At dawn, his dark caravan’s gone.

To death I’m a stranger.

Yet, strangest of all,

The stranger I feared

Is a stranger no more!

The shadow I feared

But hides from the sun!

In death there is peace

On God’s infinite shore!

This is the last and final part to this six-part essay on The Yugas & the Zodiac Debate. It involves my personal story and opinion.

I first came across Vedic astrology through having a reading with a successful and dynamic Vedic astrologer, Drupada Macdonald, in spring of 2015. Prior to that reading, I had virtually no interest in astrology at all as I was just interested in general spirituality and thought that astrology was a science that just got in the way of ones path to enlightenment. To put it simply, it just seemed like a distraction. When I had my first reading, I was blown away and still recall that day and moment in vivid memory. Drupada didn’t focus so much on astrological matters so much but a few key planets in the natal chart and intuited them in such a manner as to counsel me. I was twenty two years old at the time and the reading was over two hours long.

When Drupada handed me my printed chart, I knew I wanted to learn what this ‘diagram’ meant and how to read it. I recall even asking him if I should pursue astrology as a career. From then on, Vedic astrology, was a hobby for the next five years as I would generally learn the subject in its common sidereal form. After this first reading, I started to look up other Vedic astrologers on the internet and came across various introductory books on the subject. However, it was never a serious pursuit during this span.

Soon I came across a Kriya Yoga teacher and Vedic astrologer, Ryan Kurczak. I found his videos on instruction on the subject of astrology to be thorough and holistic. He did various interviews with other astrologers, both Western and Vedic astrologers. One of them was with a Vedic astrologer and teacher, Ernst Wilhelm. I found Ernst to be especially bright on the subject of astrology and it was clear Ryan saw him in this manner too. I also found Ernst to be too intellectual and ‘hard-headed’ in his character and so never really explored his teachings initially. However, Ryan kept having him on his YouTube channel for interviews, and I kept watching. It was clear Ernst was unique in the field of astrology and I found him rather brilliant in certain respects. Still, at this time, 2015-2019, astrology was just a hobby and I did not have a software or anything of that sort as I didn’t want the subject to ‘consume’ me as I knew how vast the astrology world can be – its endless.

In 2020 during the pandemic, Vedic astrology became very strong in my mind and consciousness. I started watching more of Ryan’s and Ernsts’ videos plus many other talented astrologers. Both Ryan Kurczak and Ernst Wilhelm both used the tropical zodiac for Indian astrology. I was still using the sidereal zodiac for my interpretations and liked it. In fact, I was very identified with my sidereal chart and constantly related my life experiences to my chart and it seemed to make sense. I thought Ernst was somewhat ‘radical’ for using the tropical zodiac for Vedic astrology and so I put that on the shelf but still learned from his videos. This was over the course of about four years from 2016 to early 2020.

But as astrology became more of a serious pursuit, I knew the only software I would purchase would be Kala software, the software that Ernst Wilhelm has created. Kala is very flexible and has many unique features that can be used by both sidereal and tropical astrologers alike as well as other features that other software's simply do not have. It was also during this time where I really explored why Ernst Wilhelm switched to using the tropical zodiac instead of the sidereal zodiac for Vedic astrology. I read his Mystery of the Zodiac article and mp3 audio on the matter and was intrigued but skeptical. It was clear that in the bottom of Kali Yuga, the zodiacs were the same in calculation at one point and that a clear discrepancy and schism has come about from that time. Eventually, I made the clear decision that if I were to learn astrology in a formal way, any astrology, it would be formally through Ernst Wilhelm and his courses and software. I have come across many other Vedic astrologers, but I knew it would be from Wilhelm in terms of taking formal courses. Though, I am also very much influenced by other astrologers, especially Drupada Macdonald.

I made the decision in fall of 2020 to purchase and learn from Ernst formally. I also switched to the tropical zodiac with the intention of testing it out with different astrological techniques versus the sidereal zodiac. Over the course of a few years as I learned different techniques, I would test these methods on both the sidereal and tropical zodiac on charts. I tested concrete predictive methods like Jaimini career indicators and children techniques of abortion and miscarriage, seeing the beauty of ones spouse, the size of ones body, tajika prashna and varshaphala, rasi or sign based dasas, success in ones life using named yogas, raj yogas, jaimini success factors, tajika yogas, and various other methods. I found that more times than not, the tropical zodiac was more accurate when testing the techniques side by side than with the sidereal zodiac. I was surprised to be honest...I always naively thought that the sidereal zodiac was more ‘spiritual’ and valid since it related to the stars themselves and the actual constellations that the zodiac signs are named after. Indian astrology is very rich in its tradition and I figured it was more of an ‘enlightening’ form of astrology. I never really looked into the history, the older texts, the basic astronomy, and most importantly, actually testing the zodiac itself with concrete techniques.

The tropical zodiac, I found was not always perfect, as techniques are not perfect in general. Astrology is a higher age science that we do not yet fully understand. Sometimes I found the sidereal zodiac to be more accurate, but more times than not, I simply found the tropical zodiac to be more accurate when it came to concrete predictive methods. I also tested character analysis between the zodiacs but that is such a subjective aspect to analyze, that it is not proper to make a clear decision on which zodiac to use for character and psychology alone. One can argue whether their Mars is in Taurus or Gemini for a character trait, but one cannot argue if a woman has had an abortion or miscarriage or not – that is clear and concrete.

Eventually I made the final decision that I will be using the tropical zodiac while using the nakshatras sidereally. This validates Swami Kriyananda’s perspective that each person has both a tropical and a sidereal orientation to their nature – that the tropical symbolizes one’s immediate world while the sidereal symbolizes more universal realities. I think this works well from what I found – being that the tropical was more accurate for concrete predictive matters as it relates to the individual (their immediate world). The ‘universal realities’ of the sidereal can relate to the Yugas of the more universal ages of humanity and consciousness on earth. In strict astrological terms, the Yugas can be seen as a broad ranging sidereal form of mundane astrology. Though, I also find the ‘universal realities’ meaning to be somewhat vague and impractical for horoscopic astrology. Perhaps this is a hint of a higher form of astrology. I believe Kriyananda’s introduction in his sun sign book hints at ideas of a higher age form of astrology. I do not use both zodiacs however, only one, while the other is a stellar based approach using nakshatras, not signs. I think of the tropical zodiac as a solar based approach to the ecliptic and the nakshatras being the lunar based approach to the ecliptic. To use both zodiacs in practice is confusing and impractical since the signs essentially mean the same thing. I believe one should choose either the sidereal or tropical zodiac and make the best use of it.

One argument siderealists give for using the sidereal zodiac is that if you use a tropical chart, transits in the sky, over time, delay there return positions due to precession. They argue this for the solar return chart (varshaphala) and other transits. This would only be the case if one uses a tropical chart then uses a sidereal calculation for transits. However, if one uses a tropical chart, then they also use tropical based calculations for transits as well – it is tropical the whole way through. It makes no sense to all of a sudden use a sidereal zodiac calculation when one is already using tropical. If one uses a sidereal chart, then yes, transits such as the solar return each year would gradually be delayed due to precession. If one uses a tropical chart, it is simply tropical the whole time, including transits.

Some will say that the sidereal zodiac is more spiritual while the tropical is more about the personality and superficial. I find this to be not really true at all. First of all, the signs mean the same thing whether they are applied sidereally or tropically. Plus, whether an astrology reading is spiritual or not, has to do more with the attitude, approach, and intention of the astrologer and the person receiving the astrology reading not the zodiac itself. In fact, I have found that Indian astrologers (who mostly use the sidereal zodiac) can be conceited, pompous, and imperious in their predictive onslaught. I have had a very successful Vedic astrologer tell me following a dead guru (Yogananda) will not help me overcome my own ego. I have heard of a Vedic astrologer telling a man that in order to save his marriage that he has to purchase $20,000.00 worth of gemstones! The man did buy the various gems and still ended up divorced! Ernst Wilhelm shared a story of one Indian astrologer telling a man that if he didn’t marry the woman he was considering marrying (he was getting his compatibility done) that she would die in one year! How is this form of sidereal astrology spiritual? How is this helpful? Astrology is a language of life. How one sees life is how one will see astrology. Hence, if you see life superficially, then astrology will be superficial. If you see life in a deeper context, then astrology will convey a deeper reality. This can be done with any divination system of any culture. The sun and planets, signs and houses can all be seen in a deeper or superficial context. The signs of the zodiac, whether it is presented in a sidereal or tropical way, are the same in meaning.

The sign names of Aries, Taurus, Gemini ect. are Greek names and is translated into other languages like we see in Indian texts. These are also names of constellations along the ecliptic. The Indians, Persians and Chinese all utilized other stellar divisions of the ecliptic that were not divided into twelve parts. Could it be that the classical astrological sign names that relate to the sidereal zodiac are of Greek origin and that prior to about 300 BC, the only stellar based astrology utilized other divisions such as the twenty-seven nakshatras? Jaimini Sutras is from about 300 BC and does not use the names Aries, Taurus, Gemini ect. to describe the twelve rasis. The Jyotisha Vedanga, which is one of the oldest astrological texts from India (around 1000/900 BC) does not even mention signs at all. The classical Puranic texts sometimes refer to the twelve Adityas which relate to the seasonal solar months which are tropical in nature. I believe an argument can be made that rasis are tropical in nature, and that the sidereal or stellar based astrology of the ecliptic is of another mathematical division, not a twelve fold division. Like I mentioned, I believe the argument can be made, I am not implying this is set-in-stone truth.

I also realize, and firmly believe, that at this time, we do not fully understand the complete nature of the astrological zodiac. That in time, as we rise in ascending Dwapara Yuga, we will gain a much clearer understanding of what the tropical and sidereal calculations are and how they are used in astrological practice. My sense is that when the two zodiacs are separated by thirty degrees (one whole sign) then there will be a move to somehow incorporate both orientations (though maybe only one is divided into twelve parts). This would be in about 430-500 years or so. It seems to me that both have some sort of usefulness. I also believe that only one of them can be used for the twelve signs as I believe the tropical to be more accurate for that. It just seems to impractical to use both zodiacs for analysis and that an astrologer would do best with just one zodiac. The ecliptic belt of the Sun can be used in various ways. I believe the sidereal is used for fixed star astrology, the yugas, and the nakshatras and that the sidereal calculation is perhaps a higher age form of astrology since nakshatras are perhaps the oldest astrological reference there is (they are referred to in the Rig Veda). I believe the sidereal orientation is not less than the tropical in meaning and use. I just find the tropical calculation to work very well for concrete realities as well as general character and psychology – it definitely works. That said, people are called to what they are called to, and an astrologer can do effective work with the either zodiac. We simply live in an era where there are two main zodiacs in use and that one simply has to make a decision as to which calculation to use. There are great tropical based astrologers and there are great sidereal based astrologers.

One the reasons why I resorted to Ernst Wilhelm is that he understands Sri Yukteswar’s Yuga interpretation and also fully understands that this current era of astrology is not complete in its understanding and knowledge – both astrology and astronomy as it relates to astrology. That now is a time of gradual rediscovery of the ancient science and much is needed to reorient the subject back into what it once was in the past higher ages. One aspect that is lacking is a more scientific approach to astrology and Wilhelm clearly tries to bring that into his courses and teachings.

The fact that both Eastern and Western astrology alike has Aries, Taurus, Gemini ect. with essentially the same meanings suggests that we basically have zodiacal astrology. It suggests that this ‘system’ was once more unified in the past just as greater sciences and spirituality was in the higher ages. It was dissipated in the dark ages, clouded, even destroyed, or corrupted in one form or another and is now in process of being re-unified. What we have is essentially is zodiacal astrology, a system of divination that takes the twelve-fold division of the ecliptic and utilizes various techniques to interpret this division. Whatever you call it, be it Western, Eastern, Indian, Vedic, sidereal Western, tropical Vedic, what we are dealing with is this division of the ecliptic to read the omen and make sense of it using the various principles, methods and techniques of astrology. Astrology is singular in this manner. Then one can use their intuition and spiritual guidance to make sense of it – both the astrologer and person receiving the reading.

The zodiac of astrology is a fascinating and even mysterious. Ultimately, the astrologers role is to assist, help, and facilitate the person they are serving regardless of which zodiac one uses. Astrology is such an intuitive art when it comes to readings for people and this is most important when assisting others. Now is not the time to be fixed on only one method of scientific astrology and calculation but to be somewhat open to knew possibilities of improved astrological methods. The science is gradually being ‘rediscovered’. May every astrologer find there own way to be effective and to be a light in this world and not go mad in the process of diving into the ancient science!

Swami Sri Yukteswar

Swami Sri Yukteswar is most widely known as the Guru to Paramhansa Yogananda. Yogananda’s Autobigraphy of a Yogi has chapters and various enlightening stories surrounding Yukteswar with one of them called, Outwitting the Stars, a chapter largely on astrology. Sri Yukteswar, being an Enlightened Master, was also a great astrologer-astronomer during his lifetime and brought forth awareness of the equinoctial based Yuga cycles.

There is not much information about relating Yukteswar to horoscopic astrology. However, there are some accounts written from a direct disciple of Yukteswar, Swami Satyananda Giri, who highlights some stories and aspects that Sri Yukteswar corrected or brought to light regarding the science in the book, A Collection of Biographies of 4 Kriya Yoga Gurus. Satyananda mentions that Yukteswar himself saw astrology as a working knowledge that was a necessary part of life and wanted to establish an educational center that focused on astrology and philosophical-spiritual matters.

Swami Satyananda, on the portion of his book related to Sri Yukteswar, highlights some matters related to astrology that Yukeswar dealt with:

“While cultivating the science of astrology, Swamiji saw that it was in a decrepit state. He was fascinated by the astrological calculations and consequences thereof as concluded upon by the shastras, but could not find an existing treatise that helped to realize the application of those conclusions in an easy or vital manner.”¹

Satyananda mentions that Yukteswar examined various astrological calculations and the consequential results from them and saw issues and discrepancies. This would be natural since astrology, being a higher age science, would be in a state of repair as it was during Yukteswars time and still is. One of the issues that Yukteswar addressed was the sankrantis or ingresses of the sun into Aries, Cancer, Libra and Capricorn that coincided with the solstices and equinoxes. Which at the time and still to this day is generally applied sidereally in India, not tropically (this is described using the Hindu lunar named months at that time period in the biography). Yukteswar was advocating for tropical ingresses – not sidereal – for the almanacs and calendars. There is no mention of using sidereal or tropical calculations for reading horoscopes, as what was highlighted was related to calendar purposes.

“He used to say, ‘How can the astrologically based rites in the scriptures to be performed during certain lunar days and certain positions of the constellations bear fruit in relation to the progress of time? To form an iron into shape one must strike it while it looks like blood, but if the appropriate time passes, then even thousands of strikes will not yield that result. That is the state of our rituals. The occasions are set according to the almanac, but the root of the almanac is wrong.’ He felt that a working knowledge of astrology was a necessary part of human life. Thus, he decided on having discussions on the practical applications of astrology as part of the work of the Satsanga Sabha.”²

There were other astrologer-astronomers during his time that also advocated for the proper calculations of the solar year that directly relates to the sankranti ingresses of the sun at the solstices and equinoxes. Yukteswar actually sought out other scholars and astrologers to try and correct this aspect and astrologers found his findings flawless. However, they wanted the authoritative and most prominent scholar, Pandit Chandrakanta Shiromani Mahasaya, to determine and have final say on the matters that Yukteswar brought forth. Yukteswar actually sought him out but only to find he left his body. So Yukteswars correction could not be fully instituted but Sri Yukteswar himself predicted that after his death, the Indian government would recognize the error of using sidereal sankrantis and advocate the proper tropical calculation (see the Indian Reformed Calendar below).

“He said, ‘In a little while, through free thinking and logic, the learned will find the significance of this correction in the astrological culture, but then my earthly body will not be here.’ We also saw that employed under the government of free India, the astrological scholars adopted Swamiji Maharaj’s ascertainment of the equinoxes and solstices along with the year’s beginning.”³

What Satyananda has written shows that Yukteswar advocated for a solar year that was tropical and that Yukteswar predicted the Indian government would recognize this for calendar purposes. The Indian Reformed Calendar Committee did this in the early 1950s. However, there is no mention of using either a tropical or sidereal zodiac for reading astrological charts.

Paramhansa Yogananda

Paramhansa Yogananda, in his original writings, correlates the chakras of the human body to that of the earth, stating the earth has its own chakras.

What is Man’s Relation to the Earth?

“The earth and the human body also bear a similar pattern. The north and south poles of the earth are comparable to the top and the base of the human spine. There are seven magnetic centers in the earth, which correspond to the seven occult centers of the astral spine.”⁴

This statement of Yoganandas is quite interesting as it relates to the zodiac debate. The zodiac relates to the sun’s movements along the ecliptic with the tropical ingresses being the solar year calculation. When the Sun enters tropical Capricorn at the winter solstice, it appears to move northward (uttarayana). Capricorn is a Saturn ruled sign of the 1^st chakra along with Aquarius. The sun tropically entering here would relate to the sun at the base of the earth’s magnetic center, the earth’s first chakra. When the sun enters the tropical sign of Cancer at the summer solstice, the sun begins to appear move southward (dakshinayana). Cancer is the moon ruled sign of the 6^th chakra which shares its dual nature with the sun ruled sign, Leo. The sun tropically entering here would relate to the sun at the ‘spiritual eye’ or the 6^th chakra of the earth’s magnetic center. It is interesting to note, that the International Day of Yoga happens to be on June 21^st, the summer solstice when the sun tropically enters the 6^th chakra or spiritual eye center of the earth. The chakras and signs of the zodiac do not include the 7^th chakra or magnetic center because the 7^th chakra is a refined spiritual realm which is beyond the zodiac symbolism. The 6^th chakra or spiritual eye, is the gateway to the 7^th.

The sidereal zodiac does not relate to the magnetic centers or chakras of the earth since the sidereal signs appear to gradually recede (in relation to the equinoxes and solstices) due to precession over the period of the equinoctial cycle. This would make the equinox and solstice points occur in different sidereal signs, and therefore different chakras overtime. Only the tropical zodiac and its rasichakra in the human body works in relationship to the earth’s magnetic centers.

Swami Kriyananda

Swami Kriyananda is a direct disciple of Paramhansa Yogananda. Kriyananda, being a prolific author, wrote on numerous spiritual topics from deep spirituality and the scriptures, to yoga, meditation, education, material success, marriage, art and other topics. He also wrote about the chakras relating to the zodiac signs and planets in his Raja Yoga book, The Art and Science of Raja Yoga. This was based upon his inspirational meditations. He also wrote, which at the time was a groundbreaking book on sun sign astrology called, Your Sun Sign as a Spiritual Guide. It is here that he explores the tropical and sidereal zodiacs, though the bulk of the book is concerned with the tropical sun signs and its higher octave of expression.

Kriyananda highlights that astronomers often try to discredit astrology since the astrological constellations do not meet thirty degrees of arc in the heavens but vary considerably. That the ancient astrologers are more concerned with “the general areas of steady influence radiating from certain “fixed” stars, or groups of stars, in the zodiacal belt through which the planets must pass.”⁵

Often tropical based astrologers will refer to the fact that the sidereal constellations do not meet thirty degrees of arc in the sky in a clean, clear cut way. Kriyananda here points that it is the general rays of influence that matters rather than a perfect mathematical pie.

Kriyananda continues on, “The ancients considered each zodiacal star separately as well as in groups. It was for more general purposes that they designated the different groupings as Leo, Virgo ect., to suggest their combined influences.”⁶

Here Kriyananda is suggesting that there was knowledge about a stellar form of astrology that is not based on a twelve fold division of the ecliptic. That there are traditions of astrology that do not use the twelve constellations, but utilize the sidereal fixed stars, or groups of stars such as the twenty seven nakshatras of the Indians for instance. The Chinese utilized twenty eight constellations. The Persians utilized an eighteen-fold stellar division of the ecliptic, and the modern day fixed star astrology. It is the Greeks that most likely created the twelve constellational names that we are most familiar with.

Regarding the tropical system of astrology that differs from the constellations that the ‘ancients’ used, “It is not, however, an unnatural language that modern astrologers have developed, but only a different one.”⁷

Here Kriyananda basically suggests that the tropical orientation is valid, but different from the constellational or stellar based approach.

Kriyananda continues on about one’s sun sign, “..But solar astrology [tropical astrology], a more limited science simply because it ignores the vast universe outside our own solar system, deals with our more immediate world. The sun in this system signifies, primarily, the way, or manner, in which a person seeks to impose his authority on the world around him….The sun’s actual position relative to the constellations shows how you relate this sense of authority to more universal realities.”⁸

Here Kriyananda acknowledges that both a tropical and sidereal orientation are valid for astrological interpretation – everybody has both. He says the tropical orientation reflects one’s immediate world and the sidereal orientation reflects more universal realities. This is symbolized in reference to the tropical being a symbolic system reflecting the solar system, whereas the sidereal is symbolic of reflecting the vaster stellar realm.

“Nowhere among solar astrologers does one encounter the amazing accuracy of that Hindu astrologer, for example, who, when Jawaharlal Nehru (India’s former Prime Minister) was still a boy, predicted from his horoscope that he would someday become ‘the maharaja of all maharajas’ in India.”⁹

Kriyananda here alludes to how sun sign based astrology is quite limited, and it is, assuming though, that one is just utilizing a more superficial system of astrology of just the sun signs. Predictive astrology is a vast and complicated subject and can be applied on either a tropical or sidereal zodiac. Techniques of astrology, whether Greek, Persian, Indian or whatever, as long as it is zodiacal astrology can be applied to either a sidereal or tropical chart. The vast Indian methods of astrology can also be applied tropically. This was not being done during Kriyananda’s time of writing his sun sign book and was not well known during his lifetime. A good technique will work better on both zodiacs whereas a poor technique won’t work well on either. Also, predictive astrologers often rely on intuition as well, even heavily. This complicates which zodiac, tradition, or system works best. As the Indian astrologer B.V. Raman would say, “if you want to be good at astrology, meditate…”

The Tibetans

Kalacakra and the Indian Calendar by Edward Henning is a scholarly commentary on the 11^th century texts, Kalachakra Tantra and its commentary Vimalaprabha of Tibetan astrology. Henning dives into the calendar methods, mathematics, and historical aspects of Tibetan astrology stemming from the Kalachakra Tantra and its old commentary of the Vimalaprabha.¹⁰ Tibetan astrology is a synthesis of both Indian and Chinese systems of astrology as well the native Bon tradition of Tibet. The ‘Kalachakra’ or wheel of time, is not just an astronomical-astrological system that is just outward in nature but has deep inner spiritual symbolism that ties the ‘inner astrology’ to ones being. This is essentially a yogic astrological symbology. However, the Kalachakra Tantra and Vimalaprabha texts stem from Indian astrological sources. What is interesting about Hennings take on these texts is that it criticizes the Indian calculations and alludes to a tropical calculation of the zodiac.

“After this year, six hundred years, there will arise in Sambhala the appearance of the lord of men, Yasas; Then after naga hundred years, for certain, in the land of Mecca, the barbarian teachings will be established. At that time, people in the world will know the accurate brief karanas. All through the land the siddhantas will be corrupted, in the effects of time.” p. 212.

“One does not find an accurate Sun in karanas other than those in which an accurate determination with the shadow has been made of the day of the start of the northward passage. Without the accurate shadow for the northward passage, the solar longitude will not be accurate. If the solar longitude is not accurate, then as a result the lunar longitude will not be accurate. Similarly, as Mangala (Mars) and so forth are subtracted from the solar longitude, if the solar longitude is not accurate then their longitudes will also not be accurate.” p. 219, 220.

The above quote relates to the winter solstice when the Sun begins its northward passage or uttarayana. The tropical zodiac is anchored by the solstices and equinoxes. This is done by measuring the shadow of a gnomon device in order to determine the longitude of the sun. Henning points out that this is a tropical zodiac reference.

“In order to understand these omissions and additions, for ten days before the first month of the northward passage, the shadow of a gnomon should be carefully studied. That day from which the gnomon shadow shows the turn towards the north, that is the day of the Sun's change, with that weekday, that lunar day, that yoga, and that karana. On that day the longitude of the Sun has twenty in the mansion place and fifteen in the nadi place, and this is the primary definition.” p. 258.

Hennings commentary:

“The Vimalaprabha now starts to explain the key component of the Kalacakra siddhanta; the method of correcting the longitude of the Sun. The "day of the Sun's change" is the day of the winter solstice, and this is the crucial passage for the definition of the zodiac according to the Kalacakra system. The phrase "primary definition" leaves no room for doubt regarding its importance. The figure given of 20;15 corresponds exactly to the beginning of Capricorn, the position of the Sun at the winter solstice in a tropical zodiac.

As the perigee of the Sun is also considered in this system to be at zero degrees Capricorn, the stepping of the Sun is here zero, and so the longitude of 20;15, which is clearly a measure of the true Sun, can be directly applied to both the mean and true Sun.” p.259.

Here Henning alludes to the Kalacakra system as referencing a tropical zodiac. The Vimalaprabha text says ‘twenty in the mansion place and fifteen in the nadi place’. This is what Henning means by ‘20;15’. Mansion is used to find the portion of the ecliptic in longitudinal degrees (0-360) that is divided into twenty seven parts (nakshatras – 360/27 = 13.333°). ‘20’ in this case would allude to the mansion that is of the longitude of 266.66°. When adding the ‘fifteen nadis’ (there are 135 nadis to a sign or 30° portion), divide 30/135 to get 2.22, then multiply 2.22×15 to get 3.33°. 266.66° + 3.33° = 269.99° which is rounded to 270^° of longitude. 270° of the zodiac is equal to 0° of tropical Capricorn, the point when the sun begins its uttarayana or northward passage. So, the 11^th century text of Vimalaprabha is clearly alluding to a tropical definition of the zodiac as measured by the shadow of gnomon device.

What is interesting here is that the Vimalaprabha suggests the ‘mansion place’, meaning the nakshatra portion of the ecliptic. Usually nakshatras are referenced as a sidereal calculation. But the Vimalaprabha quote clearly suggests a tropical zodiac. In other words, both the nakshatras and signs are tropical here in this case. Henning also alludes to Aswini, being the first nakahstra, to align with the beginning of Aries. However, with Henning noting the tropical reference in the Vimalaprabha, we have a tropical reference for both signs and nakshatras.¹¹

The Indian Reformed Calendar

The Indian Calendar Reform Committee was a group of astronomers that the Indian government brought together in the early 1950s for finding a more universal approach of establishing dates for religious ceremonies and festivals. They wanted to fix the calendar for both civil and religious purposes due to so many different calendars being used in the various regions of India. Since India is a subcontinent comprising of many villages, there were varying degrees of acceptance of what date(s) to use for religious festivities, holidays and ceremonies. This had a natural economic effect since commerce, travel (especially railway), and business would all not be in uniform coherence with calendars that were not all in agreement. The government wanted to fix this issue.

Appointed in November of 1952 by the Council of Scientific and Industrial Research (from the government of India) a committee was brought forth to find a solution. The Indian Reformed Calendar committee’s purpose was: “To examine all the existing calendars which are being followed in the country at present and after a scientific study of the subject, submit proposals for an accurate and uniform calendar for the whole of India.”¹⁰

The committee established an “accepted” ayanamsa (the chitra paksha ayanamsa or commonly referred to Lahiri ayanamsa) for astrological purposes. They also accepted an error has occurred in calculating the solar year and that the tropical zodiac and tropical year was to be used for calendar purposes, not the sidereal.

From the summary:

“..A unified solar calendar has been proposed for all India use for civil purposes. This has been based on the correct length of the year (the tropical year) and the popular month names, Caitra, Vaisakha, ect. Have been retained.”

From the reports preface:

“as a result, the religious festivals are being observed not in the seasons for which they were intended but in wrong seasons. The committee felt that the error should be corrected once for all and the months brought back to their original seasons. But with a view to avoiding any violent break in the present day practices, the desired shifting has not been effected, but any further increase of the error has been stopped by adopting the tropical year for our religious calendar also.”

This quote above clearly shows the intention of using the tropical zodiac for calendar purposes (this is what Sri Yukteswar also advocated – to use the tropical calculation for calendar purposes). The report does not, however, explicitly state to use the tropical or sidereal zodiac for astrology and calculating horoscopes. The report clearly reveals that the astronomers agreed an error has occurred in the calendar system and that the tropical calculation (which the Surya Siddhanta states as the solar year) is to be used. However, even today, celebrations such as Makara Sankranti (when the sun ingresses into Capricorn) are still celebrated about three weeks after the actual sankranti which even the government of India has stated!

Both the Uttarayana and Dakshinayana days of the winter and summer solstices are still celebrated and generally thought to be about three weeks after the actual dates (since most of India still use the sidereal calculation for this instead of the tropical).

S.B. Dikshita, an Indian astronomer from late 19^th century was also in favor of a tropically based calendar and of also using the tropical zodiac for astrological purposes. Dikshita, expresses this in his book from 1896, The History of Indian Astronomy II.

“That the Sayana system is acceptable has been so far proved from the point of view of mathematical astronomy and muhurta. Whatever is accetable to these two must be acceptable to Astrology (Jataka Skandha) also.”¹¹

“Madhavarao Brahmaji, Jeevanrao Tryambakrao Chitnis and others claim that the interpretations of planets given in our ancient works can be verified much better on the basis of the savana sytem than on that of the nirayana system.”¹²

Sayana means tropical while nirayana means sidereal. Here, Dikshita is advocating for a tropically calculated calendar as well as a tropically calculated astrological zodiac and mentions other astronomer-astrologers of his era that advocate the same concept. G.V. Krishnaswami in his “Reform of the Indian Calendars” also suggests a tropically calculated calendar. T.V. Sivaraman, who is an advocate for reforming the Indian calendar called, The Reformed Sanathan Calendar, is quoted stating:

“Today we are forced to celebrate all our fasts and festivals after over 23 days of their real Shastric prescribed time, and we continue to follow the wrong path over fourteen centuries. The Government of India’s 1952 Calendar Reforms Committee had recommended a seasonal calendar and also noted that “in continuing to follow the nirayana system, the Hindu Calendar makers are under the delusion that they are following the path of Dharma. They are actually committing the whole Hindu society to Adharma.” Twelve decades ago the then Sankaracharya of the Dwarka Mutt had directed that “sayana panchangas should be used for performing religious rites.” But all these years neither Governments at the Centre and States of free India, nor the Dharmacharyas of Hinduism have thought it fit to force its implementation.”¹³

The equinoxes and solstices mark the sun’s natural course as seen from earth and give a framework to orient the seasons. Though this can be interpreted from both a sidereal and tropical orientation, the tropical zodiac clearly marks the beginning point of the solar year. It is simply more logical to use for calendar and seasonal purposes and as many argue, for astrological purposes as well.

Notes

1. Swami Satyananda Giri, A collection of Biographies of 4 Kriya Yoga Gurus, P. 102

2. Ibid. 103

3. Ibid. 103

4. Paramhansa Yogananda, How to Spiritualize Your Life, Crystal Clarity Publishers, P. 127.

5. Swami Kriyanandas, Your Sun Sign as a Spiritual Guide, p. 19,20.

6. Ibid. 21

7. Ibid. 23

8. Ibid. 27

9. Ibid. 33, 34.

10. Neeshee Pandit’s essay, The Lost Calculation Between India and Tibet, goes into this subject in great detail from Edward Hennings book.

11. Indian astrologer and Professor Y. V. Subba Rao uses tropical rasis along with tropical nakshatras. It is an extreme minority of Indian astrologers that use rasis and nakashatras tropically, but it does exist.

12. An in depth summary of the committee can be found herewith this link address:

https://indianculture.gov.in/reports-proceedings/report-calendar-reform-committee

13. S.B. Dikshita, The History of Indian Astronomy II, 1896, P. 322.

14. Ibid. 364

15. From: https://circumsolatious.blogspot.com/2013/03/nirayana-calendar-committing-whole.html

There are various astrological and astronomical texts that mention the zodiac and its general calculation. From what I have come across, there are only a few sources that definitively and explicitly mention, “use this zodiac for astrology purposes” and I would be pushing it by mentioning a few at that. Generally, the Indian texts do not really say, “use this or that zodiac” for reading charts, but will be more vague in its explanations, or only reference a zodiac for calendar purposes, or be contradicting in some cases. It is basically not very clear. Especially since the classical texts from India either originated or came through the Kali Yuga period where the inevitable corruptions and distortion of knowledge ensues. Most notably though, Greek astronomer-astrologer, Claudius Ptolemy, probably has the most explicit explanation of using the zodiac for astrology and he endorses the tropical zodiac (whether one adheres to this or not).

Below are various quotes from different astrological and astronomical texts that reference the zodiac.¹ These provide context and perspective to the ‘zodiac debate’.

Ptolemy

In the West, the Greek astronomer and astrologer of the 2^nd century, Claudius Ptolemy, is generally credited for first embracing the tropical zodiac and being quite explicit with using it for astrology purposes. The general consensus is that sidereal signs were used by astrologers in Hellenistic Greece before and after Ptolemy for sometime. Using tropical signs, as Ptolemy suggested, doesn’t seem to be fully embraced until around 350 AD.²

Ptolemy in Almagest, Book II, 7:

“We shall use the names of the signs of the zodiac for the twelve [30°] divisions of the ecliptic, according to the system in which the divisions begin at the solsticial and equinoctial points. We call the first division, beginning at the spring equinox and going towards the rear with respect to the motion of the universe, ‘Aries’, the second ‘Taurus’, and so on for the rest, in the traditional order of the 12 signs.”

Ptolemy utilizing the tropical zodiac is the start of a long tradition in the West of using the tropical zodiac for Western astrology. This has been the dominant tradition of using the tropical zodiac for horoscopic astrology as most Western based astrologers today still embrace the tropical zodiac. It wasn’t until the astrologer, Cyril Fagan, reignited a sidereal based form of Western astrology in the mid 20^th century that formed a branch of what is known today as, ‘Western Sidereal Astrology’. It is through Ptolemy, that the tropical zodiac is given an ‘origination’ from since he is generally credited for igniting its practical use in astrology.

Surya Siddhanta

“A solar (saura) month is determined by the entrance of the sun into a sign of the zodiac: twelve months make a year…” Ch. I, 13

7. “In the midst of the zodiac (bacakra), are the two equinoxes, situated upon the same diameter, and likewise the two solstices (ayana); these four are well known.”

8.“Between these are, in each case, two entrances (sankranti): from the immediateness of the entrance are to be known the two feet of Vishnu.”

9. “From the sun’s entrance (sankranti) into Capricorn, six months are his northern progress (uttarayana); so likewise, from the beginning of Cancer, six months are his southern progress (dakshinayana).” Ch. XIV, 7-9

These verses clearly demonstrate that the Surya Siddhanta, widely considered an ancient and authoritative text on Indian astronomy and its corresponding astrological calculations, used a tropical based calculation for determining the saura or solar year. However, the Surya Siddhanta does not state to use the tropical zodiac for reading horoscopes, it mentions this in terms of the solar year calculation.

The Surya Siddhanta does not mention the use of a sidereal solar year that is based on the sun which is often used by sidereal astrologers today. It does mention a nakshatra or sidereal year (nakshatra and sidereal both mean ‘stars’), a savana year, and a lunar year in addition to the saura or solar year. The four years mentioned here are based on their corresponding days and months. The saura day is based on the sun transiting one degree of a zodiac sign. The savana day is based on the time from one sunrise to the next. The lunar day is based on the moon moving through one tithi, and the nakshatra/sidereal (stellar) day is based on the earth revolving once on its axis whereby the stellar sphere appears to revolve around the earth. Each of these day calculations is multiplied by thirty to give its corresponding month and by 360 for its corresponding year.

The four years from the Surya Siddhanta:

The sidereal solar year is not mentioned in the Surya Siddhanta. But the sidereal solar year that people use today is 365.2564 days in length.

“By their movement (the planets), the revolution is accounted complete at the end of the asterism Revati.”Ch. I, 27

“Sixty seconds (vikala) make a minute (kala);sixty of these, a degree (bhaga); of thirty of the latter is composed a sign (rasi); twelve of these are a revolution (bhagana).” Ch. 1, 28

These two sutras of the Surya Siddhanta, 27 and 28, can make the argument that a sidereal zodiac is to be considered here. In verse 27, Revati marks the end of the nakshatra circle, indicating a sidereal point of reference. It does not mention Revati in relation to a rasi or sign. However, in verse 28, “twelve of these are a revolution (bhagana)”, could indicate a sidereal zodiac reference since ‘bhagana’ is a term to mean asterism or groups of stars indicating the revolution of twelve is in relation to twelve stellar based signs or rasis. This has been argued to be a sidereal zodiac reference.³

Varahamihira

Varahamihira was an Indian astronomer-astrologer from the era that coincided with the nadir of Kali Yuga around 500 AD. He is generally accepted of living around the end of the 5^th century and into the 6^th century AD in the intellectual center of India of his time, Avanta. His works include the Brihat Samhita, Panchasiddhantika, and the Brihat Jataka among others that highlight a general influence of astrology during the dark ages (Kali Yuga) in India. These works have some references to the zodiac, as well as (possibly) precession.

Brihat Samhita, Vol. 1, Ch. 3 Verse 1-3:

1. “At one time, the sun’s southward course commenced on his reaching the middle of Aslesha and its northward course on its reaching the beginning of the Dhanishta. This must have been the case as we find it so recorded in the ancient books.

2. Whereas at present, the one course of the sun commences at the beginning of Cancer, and the other at the beginning of Capricorn. That it is so, and different from what is was at one time can easily be ascertained from actual observation as follows:

3. Either form observing some distant point in the horizon where the sun rises or sets or from observing the ingress or the egress of the end of shadow of a perpendicular rod placed at the center of a big horizontal circle the change in the sun’s course can be detected.”

Here, in verses 1 and 2, Varahamihira mentions the nakshatras which are almost always considered a sidereal calculation and references the solstices in reference to Aslesha and Dhanishta nakshatras (perhaps from the Jyotisha Vedanga which has Dhanishta at the winter solstice). He then mentions that at the present, the signs Cancer and Capricorn relate to the solstices. This could mean a tropical calculation in reference to the zodiac which has Cancer and Capricorn being the signs of the summer and winter solstices respectively. But it could also mean a reference to precession since the sidereal zodiac and nakshatras would be at different places on the ecliptic at the time of the solstices when relating the ‘ancient books’ and his then current time. During the nadir of Kali Yuga, both the tropical and sidereal zodiacs roughly lined up during his time. Was he using the tropical or the sidereal zodiac when referencing Cancer and Capricorn? Was he aware of precession and referenced the nakshatras first, then sidereal signs? He could have referenced nakshatras instead of the signs Cancer and Capricorn to really illustrate that he knew of precession more clearly. If he was aware of the precession of the equinoxes, why didn’t he give a more thorough explanation and a clearer framework relating to that. He did not. There is no mention of ayanamsa either. As a result, we do not have a very clear understanding of what he is referencing here and it is somewhat ambiguous.

Panchasiddhantika, Ch. 3:

21 “When the Sun began to turn south, i.e. when the summer solstice was at the middle of the asterism, Aslesa, the requirement of the definition that the Sun and the Moon should be in different ayanas was satisfied. But now the turning south takes place at three quarters of Punarvasu.”

23. “At the first point of Mesa (Aries) and Tula (Libra) are the spring and autumnal equinoxes (and the sacred days thereof are when the Sun is there.)”

25. “The Sun's turning northward is when it reaches the zero-point of Makara, (Capricorn), i.e. at winter solstice, and its turning southward is at the zero point of Karkataka (Cancer) i.e. at summer solstice.”

The 21^st verse, Varahamihira in his Panchasiddhantika text, seems to be aware of precession citing the nakshatras that shift in respect to the ayanas or solstices. This would indicate a sidereal orientation of the nakshatras. He then mentions the tropical zodiac in reference to the equinoxes, solstices and seasons.

Ch. 13:

27. For those who dwell on the back of Meru (the North Pole) the Sun once risen remains visible for six months while he moves in the six Rasis beginning with Aries…

28. For them, the first point of Aries is constantly the ecliptic point on the horizon, and the Dreshkana as well as the Trimsamsa, the Navamsa and Dvadasamsa all belong to Mars.

Verse 27 seems to be a reference to the tropical since he is referencing the “sun once risen remains visible for six months..” Verse 28 is a clear astrological zodiac reference by mentioning the vargas. “For them, the first point of Aries is constantly the ecliptic point on the horizon” seems to be more of a reference to the Vernal equinox and therefore a tropical zodiac is mentioned. However, it is not super clear overall.

Brihat Jataka, Ch 1, 4:

“In the celestial Chakra the Rasis commencing from Aries and Asvini are each formed by nine padas of Nakshatras.”

Here, in this quote from Brihat Jataka, Varahamihira mentions a sidereal zodiac reference with Aries and Aswini as the beginning of the rasis or signs of the zodiac.

Overall, we have a mix of references from Varahamihira that does not clearly indicate whether he used the sidereal zodiac or tropical since he seems to mention both. Plus it seems he was aware of precession but not explicitly clear about it. One could argue he was or was not aware of precession overall. It is ambiguous and indicative of a confused time during the nadir of Kali Yuga when the general consciousness of man on earth is at its lowest point.

Yavana Jataka

The Yavana Jataka is an Indian astrological text that has Greek astrological influences.

Ch. 1. 29:

The solar half (of the Zodiac) begins with Magha (the first naksatra in Leo); the other half, the lunar, with Sarpa (the last naksatra in Cancer). The Sun gives the (Zodiacal) signs to the planets in order, the lunar signs (are assigned) in reverse order.”

This quote supports the use of nakshatras in signs and therefore would most likely be a sidereal zodiac reference.

Last Chapter, 30:

“One should find that the northern course of the Sun begins at the beginning of Capricorn, and the southern course at the beginning of the fourth sign (Cancer); the first equator (crossing) in the year is at the beginning of Aries, the second at the beginning of Libra.”

This quote from Yavana Jatakas last chapter is a clear reference to the tropical calculation in relation to the equinoxes and solstices. So, there are references from this text that refer to both a sidereal and a tropical zodiac it seems.

Srimad Bhagavatam

The Srimad Bhagavatam or Bhagavata Purana is an Indian spiritual classic and highly regarded Purana text. It is generally accepted that it was written in the Kali Yuga from 500 AD to 1000 AD. Hindu tradition states that Vyasa composed it at the end of Dwapara Yuga which would be around 700 BC. This would mean that the current text is not the original composed form. Nevertheless, we have a tropical zodiac reference in its fifth division.

Fifth division, Ch. 21, 2-6:

“Placed at the center of the sky, the glorious Sun, the lord of the luminaries, warms by its heat and illuminates by its light the three worlds. By slow, swift and regular marches, known by the names Uttarayana (the Sun’s Northern movement), Dakshinayana (the Sun’s Southern movement) and the Vaishuvata (movement across the equator at the equinoxes) and rising higher, going down and taking a mean position, respectively, whenever and wherever such positions are inevitable, the Sun, while passing through the signs of the Zodiac from Capricorn onwards lengthen the days while shortening the nights and vice versa and brings their duration on a par.

When the Sun transverses the signs of Aries and Libra, the days and nights are of equal length and when it transverses the five signs from Taurus onwards days become longer and longer only while nights become shorter by 24 minutes each month. When the Sun traverses the signs from Scorpio onwards days become shorter and nights longer. Days grow in length till the Sun takes to the southern course and nights become longer and longer till it takes a northward turn.”

The above quote suggests that we have a clear reference to the tropical zodiac by a highly regarded Puranic text. However, from the next chapter, we have a reference that suggest a sidereal zodiac.

From 5.22.11:

“There are many stars located 200,000 yojanas [1,600,000 miles] above the moon. By the supreme will of the Supreme Personality of Godhead, they are fixed to the wheel of time, and thus they rotate with Mount Sumeru on their right, their motion being different from that of the sun. There are twenty-eight important stars, headed by Abhijit.”

This quote is relating stars to the fixed zodiac (wheel of time) and that the twenty eight nakshatras are the most important.

5.22.2

“Sri Sukadeva Gosvami clearly answered: When a potter’s wheel is moving and small ants located on that big wheel are moving with it, one can see that their motion is different from that of the wheel because they appear sometimes on one part of the wheel and sometimes on another. Similarly, the signs and constellations, with Sumeru and Dhruvaloka on their right, move with the wheel of time, and the antlike sun and other planets move with them. The sun and planets, however, are seen in different signs and constellations at different times. This indicates that their motion is different from that of the zodiac and the wheel of time itself.”

Here is a reference that more clearly suggests the sidereal orientation with signs and constellations that ‘move with the wheel of time’.³ This is suggesting that both signs and nakshatras relate and move with the fixed wheel of time (zodiac). Though this is a good quote for arguing for the sidereal zodiac, the quote from Ch. 21, 2-6, is more explicit regarding the tropical zodiac.

5.22.5

“The sun-god, who is Narayana, or Visnu, the soul of all the worlds, is situated in outer space between the upper and lower portions of the universe. Passing through twelve months on the wheel of time, the sun comes in touch with twelve different signs of the zodiac and assumes twelve different names according to those signs. The aggregate of those twelve months is called a samvatsara, or an entire year. According to lunar calculations, two fortnights—one of the waxing moon and the other of the waning—form one month. That same period is one day and night for the planet Pitrloka. According to stellar calculations, a month equals two and one quarter constellations. When the sun travels for two months, a season passes, and therefore the seasonal changes are considered parts of the body of the year.”

“According to stellar calculations, a month equals two and one quarter constellations”, is a reference that a solar month (30 days) is equal to two and one quarter nakshatras that the sun would transit through. This is not zodiac specific. Overall, we have a mix from the Srimad Bhagavatam where both the tropical and sidereal zodiacs are mentioned. However, the first quote from Ch. 21, 2-6 is more explicit.

Aryabhata

Aryabhata was a well regarded Indian astronomer and mathematician from the time period around 500 AD. His work, the Aryabhatiya, has a tropical zodiac reference:

Aryabhatiya Ch. 4, 1:

“From the beginning of Aries to the end of Virgo is the northern half of the ecliptic. The other half from the beginning of Libra to the end of Pisces is the southern half of the ecliptic, both deviate equally from the equator.”

Brihat Parashara Hora Shastra

The Brihat Parashara Hora Shastra, one of the premier Indian astrological texts, has a statement that supports the sidereal zodiac directly:

BPHS Ch.3 Verse 4:

“Those are called planets (or Grahas) that move through the nakshatras in the zodiac. The said zodiac comprises the 27 nakshatras commencing from Aswini. The same area is divided in 12 parts equal to 12 rasis (or signs) commencing from Aries.”

This translation would support the modern Indian method of using sidereal rasis with sidereal nakshatras. This is an explicit statement in that regard. Brihat Parashara Hora Shastra, from various astrological authorities, has been recompiled and is not the pure original text.⁴ It also has various additions to it that seem somewhat corrupted unintentionally that skew some of its text. Also the translations can be clouded especially if the original Sanskrit is translated into Hindi before being translated into English. Still, most astrologers would consider this to support using the sidereal zodiac.

Rig Veda

“The fellies are twelve, the wheel is one, three are the naves, but who knows it. Within it are collected 360, which are, as it were, movable and immovable.” Rig Veda 1:164:48

This quote from the Rig Veda refers the zodiac as “The fellies are twelve, the wheel is one”. The fellies refer to a rim in which spokes of a wheel are attached to. This is a reference to the twelve signs of the zodiac circle or wheel. “The wheel is one”, is the entire 360° zodiac. What is very interesting about this verse is the “movable and immovable” reference. Could this relate to both a sidereal and tropical orientation and that they both have validity? Where the movable zodiac refers to the tropical and the immovable refers the sidereal as the ‘fixed’ stars. They can also be flipped with the sidereal being movable in that the stars appear to move or recede due to precession and the immovable relates to the tropical with the tropical zodiac being fixed with the earth-sun relationship marked by solstices and equinoxes. It is an interesting verse that could convey that possibly both sidereal and tropical orientations relate to the ecliptic.

The above reveals numerous interesting quotes regarding the zodiac from various astrological and spiritual texts. It is clear that Varahamihira and the Yavana Jataka are not obvious in what zodiacal calculation to use. Brihat Parashara Hora Shastra has an explicit quote regarding the zodiac, but it is generally considered to be recompiled and unintentionally corrupted somewhat. Still, most would consider it as a sidereal zodiac reference. The Srimad Bhagavatam has a quote that directly supports the tropical zodiac but one could argue that the written version from the Kali Yuga is not the original that was said to have originated from the end of descending Dwapara Yuga. The Surya Siddhanta has a clear tropical reference but it does not say to use it or the sidereal for horoscopic astrology. Ptolemy is very clear in stating the use of the tropical zodiac for astrological purposes. Overall, it is simply a mix, but it is interesting to note that there are tropical zodiac references within Indian astrological and spiritual literature.

Translated texts sometimes skew the original meaning intended. What has been provided are English translations though some translators may translate certain sutras somewhat differently. Ernst Wilhelm, who himself learned Sanskrit to translate Indian astrological texts, has an interesting take on translated astrological texts.

“A language such as Sanskrit or Latin is meant to be studied authentically. So that the meanings are not lost. They are meant to maintain their ancient roots. The true Sanskrit scholars have maintained this. The problem we face in astrology is that the astrology texts have been translated by Hindi speaking authors who are not Sanskrit scholars. Hindi has Sanskrit roots but much other cultural influences as well and so the Hindi words do not mean the exact things that the Sanskrit words did, and the translators give the Hindi meanings instead of the scholarly meanings and this creates some skewering of the sutra. Sanskrit words have many meanings and connotations, and they do have to be taken in context of the conversation. Sanskrit is very colorful and poetic and the authors LOVED to play with meanings of words. So you can't do ‘a this word only means this thing’ with Sanskrit. Its a very fun language and the authors were very creative. In the Monier Williams dictionary, which is the most important Sanskrit reference, different meanings as used by different important classical texts are cited.”

Jaimini

Jaimini is a very interesting and unique branch of Indian astrology and is somewhat mysterious since the Jaimini Sutras are written in coded Sanskrit. We don’t exactly know who Jaimini was or if it was a school of astrology or a person or sage figure of some sort. A general consensus (though there is no evidence for this) is that Jaimini was the sage that founded the Purva Mimamsa school of Indian philosophy and was biologically linked with sage Parashara and lived around 300 BCE. In any case, Jaimini Sutras is comprised of 4 chapters or padas with the 3^rd and 4^th chapters having been rediscovered in the 20^th century.

Jaimini astrology is a rasi or sign based system of astrology. It utilizes unique techniques associated with the whole sign system including rasi aspects, argala, padas, and numerous rasi dasas.

What is interesting about Jaimini in the context of the zodiac is the manner in which Jaimini describes the rasis or signs. Jaimini does not call the signs by their common names: Aries, Taurus, Gemini ect., but refers to them as numbers, after one decodes the Sanskrit sutra.

Why would Jaimini not call the signs by their common names? Was Jaimini written at a time before the common names were used? Did he do this on purpose for some reason? Perhaps Jaimini used numbers instead of the typical sign names since the Greek and Indian cultures at the supposed time of Jaimini were exchanging trade, cultural customs, knowledge ect. and Jaimini did not want the Greek adopted names? Ultimately, we do not know.

Professor K.V. Abhyankar’s The Upadesa Sutra of Jaimini has an introduction that sheds some interesting insights regarding Jaimini’s use of signs and the tropical and sidereal zodiacs. Abhyankar writes that nobody really knows the date of Jaimini or whether he was a singular figure or a school of astrology or linked with the Purva Mimamsa school of philosophy. There is no internal or external evidence to date Jaimini.³ But he does suggest that the Sanskrit style of Jaimini may reflect a time period a few centuries before the Christian era, around 300 BCE.⁴

KV Abhyankar’s Upadesa Sutras

“It can hence be concluded that Jaimini belonged to a period when the zodiac was divided into twelve equal parts by astronomers although their names Mesa, Vrsabha, Mithuna or Aries, Taurus. Gemini ect. Were not very current”. Introduction, 43.

Here Abhyankar is suggesting that a twelve-fold division of the ecliptic was in use during Jaimini’s time but the common names (he gives the Sanskrit and Greek names) were not current.

“It is evident from what is given above, that Jaimini has counted the divisions of the Zodiac serially from the point of the Vernal Equinox. He has divided the zodiac into 12 equal parts and referred to them as First, Second, Third and so on, up to the Twelfth. The point of the Vernal equinox is evidently not a fixed one receding as it does one degree in every 71.7 years approximately.” Intro, 106.

“In short, except in Sutras (I. ii. 2-13) Jaimini follows the Sayana method, and verily, it is for this reason that he has not mentioned the various divisions by names Mesa, Vrsabha, ect., but has cited them merely as First, Second, Third and so on.” Intro, 107.

Abhyankar is suggesting here that Jaimini utilized a tropical zodiac, not a sidereal zodiac, and that he did not use the common names that are associated with constellations on the ecliptic (the sidereal constellations) instead using simply numbers. Sayana is a name for tropical as niryana is a name for sidereal. Which zodiac did Jaimini use? Ultimately, we do not know, but Abhyankars theory or suggestion is interesting nonetheless.

Notes:

1. See Ernst Wilhelm’s Mystery of the Zodiac essay where he elaborates on some of these quotes. The essay is well worth studying in context of this ‘zodiac debate’ and was a key factor and resource for this overall essay.

2. Jones, Ancient Rejection. pp. 34-35.

3. Please see, A Tale of Two Zodiacs, by Antardwipa Das.

4. See Ernst Wilhelm’s Brihat Parashara Hora Shastra essay on Vedic-Astrology.net and introduction in Graha Sutras. Also, see Shyamasundura Dasa in his On the Authenticity of the (Modern)
Brhat Parasara Hora Sastra.

5. Professor K.V. Abhyankar, The Upadesa Sutra of Jaimini, Pages 37,38, #42 and #43.

6. Ibid, Introduction #44.

Part III begins the actual bulk of the overall essay of exploring the tropical and sidereal zodiacs.

The Zodiac Debate

Most Western based astrologers will tend to use the tropical zodiac while most Indian, or commonly called Vedic astrologers, will use the sidereal zodiac. However, there are some Western astrologers that use the sidereal zodiac, called Western sidereal astrology, and there are some, a minority, of Vedic astrologers that use the tropical zodiac for Vedic astrology, often called tropical Vedic astrology. People will often say something along the lines of, “my Vedic chart has my sun in Aries, but my Western chart has my sun in Taurus”. This phrasing is somewhat accurate in the sense that depending on what tradition one uses, the planets tend to shift signs about 80% of the time since most, but not all Western astrologers utilize the tropical zodiac, and most, but not all Vedic astrologers utilize the sidereal zodiac. However, the terms ‘Vedic’ and ‘Western’ are not accurate in terms of what zodiac one uses, since both the sidereal and tropical zodiacs can be calculated with any astrological tradition that utilizes a twelve-fold division of the ecliptic, the zodiac.

Therefore, it is simply more exacting to simply describe the zodiac or tradition with tropical or sidereal, since this implies the very calculation of the zodiac being used and doesn’t breed in confusion. But astrology today and its language often create confusion with its terminology even making astrology a difficult subject to discuss among people unless the discussion is between astrologers (but even that can be difficult). The more ancient languages such as Sanskrit add a depth of richness to astrology terms that the English transliterations tend to skew somewhat from its original expression and meaning. The literal translated word ‘Vedic’ stems from the Sanskrit root vid which means, “knowing”. This implies a deep kind of knowing, a knowing of wisdom and understanding of life itself. Vedic astrology, in this sense, can be applied to any form and tradition of astrology that aims at trying to deepen an understanding and knowledge of life, oneself, and their reality. One Indian based astrologer, Kenneth Miller, suggests using ‘Vedic’ as the term for Indian astrology is misleading since the Vedas themselves, though having astrological references, does not have enough information to teach one astrology. The Christian Bible has astrological references, but calling Western astrology ‘Biblical astrology’ doesn’t seem appropriate. For the sake of this writing and what people are used to, I will be using both ‘Indian’ and ‘Vedic’ interchangeably for referencing Indian astrology in general.

The main difference between Western and Indian astrology is usually, but not always the calculation of the zodiac itself, but also the techniques that are employed and even the general attitude (though that is changing). Modern Western astrology tends to focus more on character and psychology whereas Indian astrology has a tendency to focus more on predictive astrology. However, this is all getting intermingled now as the world culture is becoming more intertwined and globalized in ascending Dwapara Yuga and the art of astrology is so unique to each astrologer.

Many astrologers and people interested in astrology at some point face the reality that there are two zodiacs in use and to which one should be used in practice. This has led many into a ‘zodiac debate’ between the two and this has been occurring for quite some time. Both the sidereal and tropical zodiacs employ the use of the same signs Aries, Taurus, Gemini ect. with essentially the same meanings and symbolism. The first sign, Aries, is the beginning of the zodiac. However, the sidereal zodiac orients the twelve signs in relation to the constellations themselves in the heavens. Sidereal is from the Latin, sidereus, “of the stars or constellations”. The word sidereal means, “pertaining to stars”. Most sidereal based astrologers utilize a particular star to orient, reference, and anchor the sidereal zodiac using an ayanamsa. The tropical zodiac orients the zodiac in relation to the earth-sun movements as measured and anchored by equinoxes and solstices as its hallmarks. The tropical zodiac has nothing to do with stars (except the sun itself) and is the division of the ecliptic starting at the suns entrance into Aries at the vernal equinox (the sun’s path intersecting the celestial equator) to begin the tropical orientation. The tropical zodiac is often referenced in relationship to the seasons because the equinoxes and solstices mark a general shifting of the suns solar impact on earth and therefore the weather patterns shift to create seasonal changes. However, the seasons shift at different rates and in different ways depending on the location on earth and its hemispheres and so referencing the tropical zodiac to the seasons only works partially as a definition.

The sidereal zodiac is sometimes related as a ‘fixed’ zodiac since the stellar constellations recede backwards due to the phenomenon called the precession of the equinoxes. The rate of precession will move roughly one degree of the zodiac in about every 72 years. The zodiac in relationship to the constellations remain fixed with each other despite the tropical vernal equinox moving forward year by year from 0° sidereal Aries. In other words, the sidereal ingress of the sun into Aries will begin later at a slowly increasing rate than March 21^st, which is the tropical ingress of the sun into tropical Aries. The tropical zodiac in this manner moves forward as the zodiac begins by the sun’s entrance into Aries at the Vernal equinox. The word tropical is derived from the Greek, tropikós, a word from tropḗ, meaning, "turn, change, solstice point". This implies ‘tropical’ to relate to the turning and changing zodiac when compared to the stellar constellations which appear to remain ‘fixed’. Though, in reality, stars are not fixed. They move very slowly from a geocentric point of view, and have lives of their own. Relative to a human incarnation, the stars might appear to be ‘fixed’, but they actually move due to stellar drift at very slow rates. The word tropical also relates to the tropics of Cancer and Capricorn as these global latitude points reference the furthest north and south the sun appears to be seen directly overhead at the summer and winter solstices respectively.

What is interesting is that we are dealing with essentially the same meaning and symbolism between both zodiacs, it is just the calculation is different. We have tropical Aries positioned in one part of the ecliptic, and sidereal Aries positioned almost (currently) 24° different at another position of the ecliptic. This discrepancy naturally creates confusion. Including the actual constellational zodiac, there are three zodiacs with the sidereal and tropical being primary:

1. The Sidereal Zodiac: the even 12 sign, 30 degree division of the ecliptic that roughly matches up with the constellations themselves.

2. The Tropical Zodiac: the even 12 sign, 30 degree division of the ecliptic that is anchored by equinoxes and solstices.

3. The Constellational Zodiac: the actual constellations along the ecliptic that are uneven in size which are 13 in number.

This ‘zodiac debate’, whether one uses the tropical or sidereal zodiac, is the single biggest discrepancy and issue in the world of astrology today. The very foundation from which one calculates, views, reads, and interprets the zodiac for astrology is in question here. Astrology is ultimately a higher age science that is yet to be fully understood from both a mathematical and philosophical point of view. What is interesting is that the sidereal and tropical zodiacs lined up near the nadir or low point of the Kali Yuga, a time when knowledge and human consciousness in general was at its low point in the Yuga cycle. So, it is no coincidence that astrology has had this discrepancy since then. The current state of astrology in general is in its gradual rediscovering phase as mankind and earth are in an upward moving Dwapara Yuga. Both sidereal and tropical users of the zodiac have their reasons as to why they use their zodiacal calculation.

Generally, the first interpretation that people do when analyzing what zodiac to use (whether sidereal or tropical) is the general character of themselves or of people. Many will even base the zodiac they use on character analysis alone. However, this is a very subjective analysis as the planets, signs, and houses of astrology are all within each person even if no planet is in a particular sign or house. Astrology and the zodiac have an inner reality and a symbology that represents internal truths. How people see themselves and to what is actually true can be worlds apart. An astrologer who is creatively intelligent, intuitive and a clever communicator, can make any zodiac orientation seem ‘valid’ in a given reading.

Bertram Forer, an American psychologist of the 20^th century, coined something he called the ‘Forer’ effect (also known as the Barnum effect) which is when an individual gives accuracy and validation to a specific description of their personality but is in fact general, vague, and can be applied to a wide range of people. Forer was known to give a test to his students that described their personality traits using astrology to base the description. When the students were asked to rate the accuracy of the description on a rating scale of 1-5, 40% gave 5 out of 5 while the average rating was 4.2. Forer gave each student the exact same astrology chart that was used to describe everybody in the class!¹ This example is a reflection why some people denounce astrology as a pseudoscience. However, the example test by Forer is a real highlight of how subjective character analysis can be with astrology and this should not be the only reason why people choose one zodiac over another. I have personally seen people relate to the sidereal or tropical zodiac that they want to use or what seems like a ‘better chart’ for them in terms of character.

Many people who use the sidereal zodiac use it because the Greek names of the zodiac, Aries, Taurus, Gemini, ect., are the same names of the Greek style constellations associated with these names. Therefore they align the zodiac belt roughly in alignment with these astronomical constellations respectively. Sidereal essentially relates to a stellar based interpretation. Indian astrology has the longest current standing sidereal zodiac tradition in the world. There seems to be more evidence stemming from astrological traditions of Mesopotamia to Hellenistic Greece that used a sidereal zodiac before Ptolemy’s stated suggestion of using a tropical.² This historical aspect is another reason people use the sidereal. A key theme here is that the signs, or rasis, are astrologically interpreted in relation to the stellar constellations themselves.

Another reason why Indian based sidereal astrologers will argue for the sidereal zodiac, is that the nakshatras are almost always calculated sidereally.³ The nakshatras are a twenty-seven fold division of the ecliptic and have a very rich history and tradition in India that goes back to the Vedas. In sidereal Indian astrology, the nakshatras are roughly aligned side by side with signs to add another layer to the zodiac itself. In this way, they are seen with each other rather than two separate circles of interpretation.

Sidereal astrologers will also use the sidereal zodiac because it is the ‘observable’ zodiac whereby one views the planets in relation to the constellations themselves. This is only partially true, since the actual constellations do not meet thirty degrees of arc in the heavens and are actually different sizes that include 13 constellations not 12. The constellation of Virgo for instance, is about 44° of arc. Scorpio is quite small at less than 10° of arc. In this way, when one has their moon at 5° of Libra in their sidereal chart, the moon is literally still in the constellation of Virgo in the heavens. Below, on the bottom of the diagram, is an astronomical map of the actual constellations along the ecliptic.⁴ Notice how they are not in perfect symmetry, but at varying degrees of arc.

Astrologers that endorse for the tropical zodiac will highlight that the sidereal zodiac does not meet the actual constellations in an observable way, that the constellations along the ecliptic do not meet 30 degrees of arc, in a clean, spacial pie-cut manner. Also, that one cannot see the sun in relationship to stars (sidereal) because during daytime, there are no observable stars to reference the sun to. That one can observe the sun tropically, at the time of the solstices and equinoxes using a sundial or some sort of instrument or even a building to reference the sun and its movement.

The Indian term for zodiac signs is rasi, which is a term that has no innate meaning related to stars.

Another reason tropical based astrologers use the tropical zodiac is that the modalities of the signs relate better to the tropical orientation than the sidereal. The cardinal signs of Aries, Cancer, Libra and Capricorn are all ‘movable’ signs which indicate when the sun appears to ‘move’ during its course throughout the year at its four primary ‘pivot’ points, the equinoxes and solstices. The next group of signs, the ‘fixed’ signs of Taurus, Leo, Scorpio, and Aquarius are fixed in the sense of when the sun is traversing through the ecliptic and maintaining its course. At the dual (a mix of movable and fixed) signs of Gemini, Virgo, Sagittarius, and Pisces the sun is beginning to set its course for a change at the upcoming movable signs.

Ayanamsa

The ayanamsa is the diffference in degrees between the sidereal and tropical zodiacs. The word ayanamsa is broken down into ayana and amsa. Ayana means, “going forth” or “course”. It also is often referenced to mean solstice and is usually associated directly with the solstices. Amsa means, “segment” or “division”.

An ayanamsa is essentially using a star or stellar based reference point to anchor and orient the sidereal zodiac from the tropical vernal equinox. In other words, it is the difference between the beginning of sidereal Aries and tropical Aries. The very premise of using an ayanamsa and the fact that it is the difference in degrees between the sidereal and tropical zodiacs suggests that a tropical calculation is necessary to even have an ayanamsa and therefore a sidereal zodiac to begin with. This shows a validity atleast of a tropical calculation even if one is using a sidereal zodiac.

There are numerous ayanamsas used in sidereal based astrology and ayanamsas are almost always associated with Vedic astrology. The question naturally comes up as to which stellar point or star is to be used to reference the ayanamsa. My astrology software, Kala, has forty five ayanamsas to choose from plus a custom option for inputting ones own. Most Indian based astrologers use the common ‘Lahiri’ ayanamsa which is the chitrapaksha ayanamsa that is based on Spica star placed at the beginning of sidereal Libra. The Lahiri ayanamsa has nothing to do with the Kriya Yoga Guru Lahiri Mahasaya. It is named after the secretary of the Indian Reform Calendar Committee, Nimal Chandra Lahiri, or N.C. Lahiri. For whatever reason, Nimal Chandra Lahiri, being the secretary of the committee and not even the head chairman, somehow got his name to stick with the most popular ayanamsa used today in sidereal based astrology.

There are different ayanamsas that try and relate chitra or Spica star to the beginning of sidereal Libra, this is the chitra approach of ayanamsas. The other main approach of ayanamsas is placing revati star at the end of sidereal Pisces to anchor the ayanamsa. The Yukteswar ayanamsa is more of a revati based ayanamsa. However, there is no evidence of Sri Yukteswar actually using this for horoscopes (that I am aware of) and it is taken out of his book The Holy Science when he is summarizing the Yugas in its introduction:

“In coming to a right conclusion, however, we should take into consideration the position of the Vernal Equinox at spring in the year 1894. The astronomical reference books show the Vernal Equinox now to be 20° 54’36” distant from the first point of Aries (the fixed star Revati), and by calculation it will appear that 1394 years have passed since the time when the Vernal Equinox began to recede from the first point of Aries.” - Introduction, p. 17

Aries is referred to here as its constellation with the fixed star Revati being at the end of sidereal Pisces just before the constellation of Aries. The introduction in his book does not provide anything regarding horoscopic astrology. That said, an ayanamsa calculation will be the difference between sidereal Aries and tropical Aries and this is done by using the vernal equinox as a reference point. So, people use Yukteswar’s reference-description here as a Revati star based ayanamsa for astrological purposes.

The Nakshatras

The nakshatras are a unique and ancient aspect to Indian astrology. They are mentioned in the Vedas and hold a key quality to India’s astrological tradition. The word nakshatra means a star or constellation or can literally mean, “dominion over the night”. It can also be broken down into tra, ‘means’ and naksha, ‘worship’ to translate as ‘a means of worship’, as the nakshatras relate to deities and gods that hold great meaning and power.⁵

There are twenty seven nakshatras in total and they roughly rest along the ecliptic belt just like the twelve-fold zodiac. The 360° zodiac is divided into twenty seven parts of 13° and 20 minutes. They are related as the ‘lunar mansions’ due to being constellations that the moon transits and is seen during the night. Nakshatras are essentially another layer of interpretation along side the twelve signs and are almost always calculated sidereally. Even among astrologers that use the tropical zodiac with nakshatras, almost all will calculate the nakshatras sidereally. In the Indian astrological tradition, nakshatras highlight a dimension of astrology that used a sidereal calculation as an astrological reference for centuries. In other words, nakshatras validate a form of astrology that used stars for divination just like people will use the ‘fixed’ stars for astrology.

Nakshatras and the signs of the zodiac are different. However, sidereal Vedic astrologers will sometimes combine them, as both signs and nakshatras are seen as sidereal. Since the 360° zodiac is divided evenly by thirty into twelve equal parts, the twenty seven nakshatras do not fit evenly into the signs since each of the twenty seven 13°20’ nakshatras do not uniformly fit. They often overlay from the end of a sidereal sign into another. However, like the sidereal signs, the nakshatras do not meet the ecliptic in a symmetrical manner. It is uneven in the actual constellation circle just like the sidereal signs. This does not make nakshatras invalid, but it is interesting that the stellar divisions of the ecliptic, as Swami Kriyananda mentions in his book, Your Sun Sign as a Spiritual Guide, are more about the general rays of influence stemming from the stars, rather than a clean-cut pie.

Some Vedic astrologers will argue for the sidereal zodiac because they mesh both the nakshatras and rasis together or say that the nakshatras are the underlying stellar layer of the twelve sidereal constellations. However, there are a number of nakshatras who's key pinpoint star(s) or yogataras are not connected to the actual zodiacal constellations. They are part of other constellations. For instance, Mrigashiras primary stars are the head of the Orion constellation not of the Taurus or Gemini constellations. Ardra’s primary star of Betelgeuse is also part of Orion, not of the constellation Gemini. Aslesha nakshatras primary Hydrae stars which are part of the Hydra constellation, which is south of the ecliptic, and not one of the zodiacal constellations. In other words, Aslesha does not rest on the ecliptic at all. Both nakshatra stars of Hasta and Swati are not connected to the twelve sidereal constellations with Swati star, Arcturus, being the most northern nakshatra star at over 20° north of the ecliptic. Mulas primary star is in the constellation of Scorpio, not in Sagittarius. Both Dhanishta and Sravana nakshatra stars are part of the Delphinus constellation and not the constellations of Capricorn or Aquarius. Both Purva and Uttara Bhadrapada nakshatra stars are of the constellation, Pegasus, and not the constellations Aquarius or Pisces.

Here we have a clear framework that suggests that the stellar or sidereal orientation of the nakshatras are of a different stellar orientation than that of the sidereal zodiac constellations. From an astronomical point of view, they clearly do not link up. This brings to light that the Greek named twelve zodiac constellations are perhaps of Greek origin and that prior to the Greek names, the ancients of India, China and Persia used different divisions of the stellar orientation of the ecliptic. The Indians used the twenty seven or twenty eight nakshatras, the Chinese had a twenty eight fold stellar division, and the Persians had an eighteen fold stellar division of the ecliptic. The Jyotisha Vedanga is one of the oldest astrological texts from India and does not even mention rasis or signs at all, only nakshatras. Jaimini sutras from India is generally accepted to be from about 300 BC, and does not use the common Greek names for the signs that are often translated into Sanskrit. It simply gives the rasis as numbers.

The below diagram is a representation of the ecliptic belt (the center wave line). The number stars are the specific stars or Yogataras that generally ‘anchor’ the nakshatras. Notice how many of the stars are either very north or south of the ecliptic. The number 28 star of Vega is representative of the Abhijit nakshatra which is sometimes used as a 28^th nakshatra.

Which Zodiac is more Accurate?

Is the sidereal or tropical zodiac more accurate for astrology? This is a very debatable topic and a topic that has brought about confusion and even scholarly ‘wars’ among astrologers. A lot of the time, many aspects to the horoscope will stay the same, like planets in houses. Even planets in signs will be the same regardless of which zodiac about 20% of the time. Planetary aspects will stay the same regardless of which zodiac for instance. So it is not always completely different.

The other tricky aspect to see which zodiac is more accurate is the fact that astrology is such an intuitive art when it comes to readings. An astrologer has to use their own intuition regardless of the techniques and principles they are using. This is where the ‘science’ of astrology meshes with the more psychic side of divination. A person can have a very helpful astrology reading regardless if the astrologer is tropical Western, tropical Vedic, sidereal Western or sidereal Vedic ect., due to the astrologer themselves being highly intuitive. This makes a scientific comparison between the zodiacs all the more tricky to determine which is more accurate. However, if astrology is truly a science based on astronomy, there really should be a clear zodiac to use or an understanding of both tropical and sidereal layers. Again, the zodiac ‘debate’ and discrepancy clearly shows that astrology, as a strict science, is yet to be fully blossomed in its general scientific understanding. The early Dwapara Yuga we currently live in is not an age where astrology has reached its full glory. Astronomy and astrology have been generally separated for centuries. The two sciences used to be more intertwined but now most astrologers don’t have much astronomical knowledge as they are essentially astrological omen readers. In ancient Greece, astrologers were sometimes known as as ‘mathematikos’, due to all the astronomically based math that was required to calculate astrological charts.

Ultimately, the astrologer has to use all their faculties of logic, experience, knowledge and intuition to determine which zodiac to use and some will even use both. We simply live in a world where there are two main zodiacs in use – this is the astrological era we live in.

Notes

1. https://en.wikipedia.org/wiki/Astrology_and_science – See psychology portion.

2. Hellenstic Astrology, Chris Brennan, p. 220.

3. One Indian astrologer, Professor Y. V. Subba Rao, uses tropical rasis along with tropical nakshatras.

4. Courtesy of Ryan Kurczak, from his ‘Zodiac Debate’ articles.

5. David Frawley, from the introduction to The Nakshatras, The Lunar Mansions of Vedic Astrology, Dennis Harness. xv.

6. Please see the YouTube video, “Where are the Nakshatras of Vedic Astrology in the Night Sky?” on Ryan Kurczak’s channel.

The Nature of the Zodiac

The zodiac is essentially the ecliptic belt of the sun as perceived from earth, the apparent path of the sun. The ‘zodiac’ is the circle that comprises this belt and is divided into twelve equal parts of thirty degrees of arc, making 360 degrees in total. These twelve parts are the ‘signs’ of the zodiac. The planets (which include the sun and moon), as seen from earth, move within an 8 or 9 degree motion north or south of the ecliptic as they transit the heavens and through the signs.

Why the ecliptic? Why not use another circle for the zodiac in the sky? The sun is a grand and absolute symbol. Is is essentially the maker of the zodiac itself since it (the zodiac) is the path of the sun as seen from earth and correlates directly to the earth-sun relationship and its time cycles. The planets, including earth, revolve around the sun and the sun is essentially the giver, power, and magnetic generator of the solar system and of life. The sun is a symbol of God, Spirit, Soul and of life itself and is arguably the most important astrological feature. Cultures around the world have had forms of solar worship and spirituality highlighting that the sun is a symbol and archetype that is profound in numerous ways. It is natural, beautiful and ingenious to utilize the sun’s path for a divination system such as horoscopic astrology as astrology is the most regal of divination systems.

The word ‘zodiac’, is derived from the Greek word, zodiakos, which implies ‘a circle of animals” or “cycle of little animals”.¹ The zodiac has most of its symbolism in animals or hybrid animals but not all the signs relate to animals directly such as Gemini, Virgo, Libra and Aquarius which have human symbolism. “Zodiac”, is the Greek or Western term. In the Indian or Vedic system, the zodiac is described in Sanskrit as Kalarupa, the “Figure of Time” or Kalapurusha, “Time Personified.” Relating the twelve-fold division of the ecliptic to time is more rich in its description since the ecliptic, the sun/earth cycle, and the signs have a direct correlation to time since astrology has much to do with the nature of time. Also, using the Sanskrit terms to describe the zodiac seems to be more enriching is because the signs themselves have other forms of symbolism attached to them than just the animal/human symbolism.

In the West, each twelve-fold division of the zodiac is called a sign. However, in India, the Sanskrit term used for ‘signs’ is a rasi. A rasi, means: “a heap, group, quantity, number, mass, a pile.” It is not just a particular term for a zodiac sign. Rasi, in its natural innate meaning, has nothing particular to do with stellar based constellations. In fact, rasi, is a term that is used in Indian geometry, which naturally is used in astrology. The word rasi, in the case of astrology, implies a thirty degree segment of space and represents something. Signs or rasis, hold numerous layers of symbolism, elemental attributes, and mathematical divisions.

The Indian astrological text, Brihat Parashara Hora Shastra, in its chapter regarding signs, provides an interesting statement regarding them:

“The imperceptible Vishnu, Janardana, is the Kalarupa (Figure of Time) whose limbs become unconscious as the Rasis beginning from Mesha (the Ram).”²

The rasis stated above are the unconscious limbs of a name of Vishnu, Janardana, and that the Kalarupa (zodiac) begins with Mesha (Aries). The rasis are ruled by the planets (grahas) as the planets in Vedic astrology are deified and seen as gods themselves. The grahas are the living producers, the rasis which are ruled by the grahas, in turn, provide what is produced. The rasis or signs of the zodiac, represent more concrete realities as they are the natural house system.

God in the form of Vishnu is presented as Janardana, which is one of the many names of Vishnu. Janardana has numerous meanings, but one of them is “the One who inflicts suffering on evil men”. It also can mean, “He to whom all devotees pray for worldly success and liberation”.³ These meanings imply the nature of the signs or rasis as symbols for one’s karma and ability to be liberated from karma. That God in the form of Janardana is both the reality of karmic consequences as well as a Divine force to align and be liberated from the mayic thralldom. The astrological zodiac is both a symbolic representation of one’s karma, and also a more refined symbol for spiritual transcendence as it directly relates to the chakras or energy centers of the body. The zodiac, in Indian terms, can be called the rasichakra.

Most academic scholars generally attribute the history of the twelve-fold division of the zodiac to have originated in Mesopotamia/Babylonia around the fifth century BCE and this was originally a sidereal based zodiac.⁴ ‘Western’ astrology is basically a tradition of astrology that has its roots from the ancient Persian astrologers of Mesopotamia. In fact, there is a form of Persian astrology that has been preserved in India called Tajika astrology. This branch of Indian astrology has astrological techniques and principles that are very similar to modern Western astrology such as the aspects, solar returns (varshaphala), Tajika prashna or horary methods as well as the sahams or Arabic parts. This shows a natural similarity between some Indian and Western methods of astrology.

India has a very rich astrological tradition including astrological references in the Vedas themselves which are some of the oldest known texts in the world. Though, one would not learn astrology from the Vedas like you would learn astrology today from other sources, but it is noteworthy and insightful nonetheless. Dr. David Frawley, a prominent Vedic scholar and teacher, likens the Indian Vedas as “India’s Pyramids”, highlighting the ancient lore, mystery, and profound wisdom the Vedas offer. There seems to be an astrological reference to the zodiac from the Rig Veda:

“The twelve-spoked wheel of the True (referring to the Sun) revolves round the heavens and never decays; 720 children in pairs, O’ Agni, abide in it.”⁵

There are varying opinions on dates of the Vedas, which range from 6000 BCE to 1000 BCE depending on what source one references. If we take the latter date, then the Rig Vedas mention of a zodiac would pre-date the Babylonian zodiac by about 500 years. In any case, ultimately we do not know the origin of the zodiac as a twelve-fold division but more acceptance seems to be linked to Mesopotamian sources.

The above Rig Veda verse relates the ecliptic as the ‘twelve-spoked wheel’ of the True (Sun) and its twelve fold division we know as signs or rasis. The ‘720 children in pairs’ is a reference to the shastiamas of the zodiac. Each of the twelve signs comprises thirty degrees of spacial arc. A shastiamsa is a mathematical division where each of the 360 degrees of the zodiac is divided into two, resulting in 60 parts to a single sign. 12×60 = 720, thereby making 720 shastiamsas. The shastiamsa varga or divisional chart in Indian astrology is the most time sensitive varga and is a key varga chart for all things including seeing the refined differences in the charts of twins.

The zodiac is a construct that reflects the timeline of the solar year. In turn, the zodiac is a larger time-cycle symbol for the time-cycle of the day using sunrise as the beginning point of the day, a savana day. The horizon plane is the anchoring aspect of local space where the day and night occur relative to the earth’s rotation and the earth-sun relationship. This can be likened to the earth’s equator as the reference for movements of the sun’s path as seen from earth over the course of the year.

The vernal equinox, when the suns northerly course meets the equator, is the beginning point of the solar year as this would reflect the point of the day we know as sunrise when the sun begins its day by rising on the eastern horizon. The summer solstice is the most northern point the sun makes during the year and shines the longest in the northern hemisphere and would reflect mid-day, when the sun is at its zenith point in the sky. The autumnal equinox is when the sun reaches back to the equator in its southern course, this would reflect sunset, when the sun is setting on the western horizon. The winter solstice is when the sun reaches its most southern point of its movement and is the time when the sun shines the least in the northern hemisphere—as this would reflect mid-night, when the sun is at its lowest point. The twenty four hours of the day coincide with the twelve signs of the zodiac by each sign of the zodiac having its rising time roughly two hours per sign.

An interesting and important aspect to the zodiac is its direct relationship to the chakras or energy centers of the body. This can be called the inner zodiac and directly relates the zodiac signs to the spiritual nature of man. As the signs are ruled by the planets, the planets and their corresponding signs represent the chakras. Each chakra has a dual sign rulership where there is a positive and negative pole to each chakra. For instance, the heart chakra is ruled by Venus and Venus rules both the female or negative sign of Taurus and the positive or masculine sign of Libra. Taurus and Libra are the two signs relating to the heart chakra. Relating the signs to the chakras is sometimes called the rasichakra. Rasi being the Sanskrit term for signs. This correspondence shows the natural connection of astrology as a spiritual science to the more yogic sciences of spiritual liberation (this can include all traditions related to spiritual liberation).

• The Sun relates to the 6^th chakra or the ajna chakra, representing the spiritual eye. This would relate to the sun ruled sign, Leo.

• The Moon also relates to the 6^th chakra but to the negative pole of the center, by representing the medulla oblongata (the base at the back of the skull meeting the neck). This would relate to the moon ruled sign, Cancer.

• Mercury represents the 5^th chakra or the vishuddha chakra and its corresponding signs of Gemini and Virgo.

• Venus represents the 4^th chakra or the anahat chakra and its signs of Libra and Taurus.

• Mars represents the 3^rd chakra or the manipura chakra and its signs of Aries and Scorpio.

• Jupiter represents the 2^nd chakra or the svadhistana chakra and its signs of Sagittarius and Pisces.

• Saturn represents the 1^st chakra or the muladhara chakra and its signs of Aquarius and Capricorn.⁶

This relationship of the planets and signs to the energy centers of the body offer much insight and richness into the nature of both the planets and signs. Rahu and Ketu do not rule any signs but they represent the ida and pingala nadis respectively of the central sushumna channel.⁷ This rasichakra is the most important reference in terms of the deeper, inner spiritual qualities that the zodiac represents.

In general, the zodiac is a term that people are familiar with and have heard of but tend to not understand beyond just its familiar and lively Greek names: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces. But if one were to get an astrological reading, depending on the tradition and calculation, they may get a reading where the astrologer uses the tropical or sidereal zodiac—the two zodiacs mostly widely used in the world today and that have been used for centuries. As to which zodiac to use is the ‘big question’ in the astrology world.

Notes

1. From The Secret Teachings of All Ages, Manly P. Hall, p. 149

2. Brihat Parashara Hora Shastra, Ch. 4, 2.

3. According to Adi Sankara' s commentary on the Vishnu sahasranama, translated by Swami Tapasyananda.

4. According to both astrologers Kenneth Bowser and Chris Brennan.

5. Rig Veda 1:164:11- Ernst Wilhelm Translation

6. This correlation of the chakras to the planets and zodiac is based from Swami Kriyananda’s The Art and Science of Raja Yoga. Pp. 394-400.

7. The Art and Science of Raja Yoga, p. 396.

Introductory Note:

I would like to make the note that this six-part eBook (this is the first ‘chapter’) on the Yugas and the Zodiac debate comprises a knowledge framework that I do not ‘own’. I believe knowledge is something we each individually tune into within our awareness, rather than attain. I wanted to organize what I felt was pertinent information regarding the zodiac as it relates to the Yugas in one place. There are numerous other articles and writings about the ‘zodiac debate’ but I wanted to provide a broad and foundational framework to explore this topic from, especially from the perspective of the Yugas.

Swami Sri Yukteswar, in his 1894 book, The Holy Science, expounds in its introduction on the Yugas as cycles of time that relate to the consciousness and developmental changes of man on earth. The Yugas, or ages, are an Indian interpretation of cycles of time that the earth and humanity experience that is based on the precession of the equinoxes. This is a general, broad range form of astrology that relates to the consciousness of man relative to the age that is occurring in the particular Yuga cycle. Each full Yuga cycle has an ascending and descending arc of 12,000 years each to make a 24,000 year Yuga period with four distinct ages – Satya, Treta, Dwapara, and Kali. Each of the four Yuga periods having both an ascending and descending period. These four ages correlate to the ages of the ancient Greeks – the Golden, Silver, Bronze, and Iron ages.

Basing a large cycle of time for the ages of humanity is not an unreasonable consideration. Cycles are inherent in astrology with smaller increments of time periods such as the solar day, the lunar month, the solar year of the earth, planetary orbital periods and dasa or planetary time periods. The Yugas, is a larger framework of the same principle. Sri Yukteswar suggests that the sun of our solar system revolves around a dual star in about a 24,000 year cycle which creates the phenomenon of precession of the equinoxes.

Sri Yukteswar, in his introduction to his book, expounds upon this clearly and succinctly:

“We learn from Oriental astronomy that moons revolve around their planets, and planets turning on their axes revolve with their moons round the sun; and the sun, with its planets and their moons, takes some star for its dual and revolves round it in about 24,000 years of our earth – a celestial phenomenon which causes the backward movement of the equinoctial points around the zodiac. The sun also has another motion by which it revolves the round a grand center called Vishnunabhi, which is the seat of the creative power, Brahma, the universal magnetism. Brahma regulates dharma, the mental virtue of the internal world

When the sun in its revolution round its dual comes to the place nearest to this grand center, the seat of Brahma (an event which takes place when the Autumnal Equinox comes to the first point of [the constellation] Aries), dharma, the mental virtue, becomes so much developed that man can easily comprehend all, even the mysteries of Spirit….Each of these periods of 12,000 years brings a complete change, both externally in the material world, and internally in the intellectual or electric world, and is called one of the Daiva Yugas or Electric Couple. Thus, in a period of 24,000 years, the sun completes the revolution around its dual and finishes one electric cycle consisting of 12,000 years in an ascending arc and 12,000 years in a descending arc.”¹

Each Yuga or age correlates to the level of dharma or righteousness as well as material, mental, and spiritual capacity being broadly activated on earth. Kali Yuga, a period of 1,200 years, is a time when the sun is furthest away in its revolution around the galactic center, and therefore being furthest from the seat of Brahma. This is the time when the general consciousness of earth and humanity is in a very materialistic age, and is in its lowest state of dharma, it is only ¼ developed. The next period, Dwapara Yuga, a period of 2,400 years, is a time when the consciousness of humanity is aware of energy and dharma is 2/4’s developed. Treta Yuga, the mental and magnetic age, is 3,600 years, and when humanity is 3/4’s developed in dharma. Satya Yuga, the highest age of truth and spirituality, is 4,800 years and is when humanity is fully developed in dharma.^.

The four Yuga periods are often symbolized as the ‘Bull of Dharma’. With Kali Yuga only having one leg of the bull to stand on, Dwapara having two legs, Treta Yuga having three legs and Satya Yuga having all four legs. When the bull has four legs to stand on in Satya Yuga, dharma is secure, stable, and able to fully express itself. Conversely, in Kali Yuga, with only one leg for the bull to stand on, dharma is very wobbly, insecure and the consciousness of humanity is trending at its lowest. Kali Yuga is also a time when the material technological capacity of humanity is at its lowest as well as the general quality of life. Satya Yuga is the opposite of Kali Yuga, where spiritual awareness, virtue, righteousness, dharma, mental and material capability is at its highest state. Satya Yuga is the ‘Golden Age’. The two Yugas that lead up to Satya Yuga, Dwapara and Treta, symbolize the gradual increase in dharma, material, mental and spiritual awareness.

Sri Yukteswar states that humanity is now in the ascending Dwapara Yuga and this particular Dwapara Yuga began in 1700 AD and fully manifested proper in 1900 AD. Each Yuga has a transitional phase or Sandhi in between cycles. Essentially, humanity is now in the early portion of the ascending Dwapara Yuga. Most Indians believe that we are in the Kali Yuga (having been in this particular Kali cycle for about 5,000 years) and this Kali Yuga is a period of 432,000 years and that the whole of the Yuga cycle is a much larger time cycle than the equinoctial cycle of 24,000 years. Sri Yukteswar, in his Holy Science, states the notion that humanity is still in the Kali Yuga is a mistake that occurred during the actual Kali Yuga between 700 BC and 1700AD when humanity and general sciences were all in its lowest state of capacity.

Sri Yukteswar stating that the sun of our solar system revolves round its dual star which revolves round a galactic center as well as stating that the common method for calculating the Yugas in India is incorrect is not a widely accepted proposition. However, Swami Sri Yukteswar is mostly known as the Guru of Paramhansa Yogananda and Yukteswar, according to Yogananda, is an incarnation of Wisdom or a Gyana Avatar alluding that Sri Yukteswar is not just an astronomer-astrologer or an author of a spiritual work, but an Enlightened spiritual Master of the highest magnitude. This places Sri Yukteswar on a unique position of authority on the subject of the Yugas. One can accept this or not according to their own convictions.

The introduction of his book, The Holy Science, summarizes the Yugas in a very crystal clear way. However, another book which dissects this subject of the Yugas much further, adds a very compelling case that the equinoctial cycle of Yukteswar is describing is indeed valid. This work is called, The Yugas – Keys to Understanding our Hidden Past, Emerging Energy Age, and Enlightened Future by Joseph Selbie and David Steinmetz. This wonderful book goes into great detail on the Yugas and how history relates to its cycles – both descending and ascending cycles.

Around 500 AD was the nadir of the Kali Yuga. This was a time when the consciousness of humanity was at its lowest including the mental and material capabilities of man. Education, science, politics, spirituality and religion, ethics, medicine, technology as well as the general quality of life on earth for mankind was at its lowest point of expression.³ Sri Yukteswar alludes to how, in this current age – the ascending Dwapara Yuga – knowledge, human development, dharma, virtue, technology ect. is all on the rise and is comparable to the time of the descending Dwapara Yuga (which to our current time of 2024 AD would be around 1024 BC). That said, the current era is still in a ‘low age’ compared to the whole of the Yuga cycle and so this time is a very unstable and destructive and is a time that is comparable to the Bronze Age collapse of the descending Dwapara Yuga – a time period from about 1200 BC to 700 BC.⁴

In Selbie’s and Steinmetz’s The Yugas, details are given regarding the Kali Yuga time period in history. In the Kali Yuga, both descending and ascending periods (700 BC – 1700 AD) showcased the disintegration or even destruction of empires worldwide. The Roman Empire is a prime example which split into Eastern and Western empires around 392 AD Then the Barbarians (the Visigoths) came into Rome and constantly tried to destroy and sack the empire around 410 AD. The fall of Rome coincides with the nadir of Kali Yuga at about 476 AD with the last Roman emperor, Romulus Augustus, being killed.⁵

Other empires, kingdoms and societies were dissolved, disintegrated or destroyed. China broke into multiple kingdoms around 220 AD, the Persian Empire was sacked around 484 AD, the fall of the Gupta empire of India around 500 AD, the Teotihuacan was destroyed around 600 AD and the Mayan collapse took place around 700 AD.⁶

Around the time of 500 AD, illiteracy was very widespread, with education and the access to knowledge highly limited. Knowledge of various sorts was greatly clouded, even destroyed with numerous libraries being burnt and annihilated. The Kali Yugas highlight the deliberate destruction of knowledge by the burning of libraries:

527 BC—The Persians burn Egyptian temples and papyri

490 BC—The Persians destroy literary works of Athens

330 BC—Alexander the Great, in Persepolis, destroys 12,000 volumes of the Magi

214 BC—Chinese Emperor Chin Shi Huang-ti has all the books in China burned

146 BC—The Romans destroy 500,000 Phoenician scrolls at Carthage

52 BC—Julius Caesar destroys library at Druid College

250 AD—Library at Pergamum destroyed by zealous Christians

272 AD—The main Library of Alexandria destroyed by Romans

391 AD—Theophilus levels the “daughter library” at Alexandria.⁷

Highlighting some key points of both the disintegration of civilizations and the lack of education and destruction of knowledge in Kali Yuga from Selbie’s and Steinmetz’s, The Yugas, is just two prime examples of how the Kali Yuga was like for humanity on earth. How does this relate to astrology? Astrology, as a byproduct of culture, would naturally be lost in any sacked empire and with the loss of knowledge, common illiteracy, and destruction of libraries. Naturally, this would greatly effect the availability of astrological knowledge and its practical use.

Around 500 AD, when Rome fell, astrology lost sway in Europe. The Christian Church was very harsh towards astrology and condemned its fatalistic approach and attitude. How much of astrology was seen as fatalistic is relative to each astrologer at the time, but there was tension in this regard. Religion during the Kali Yuga was a political power as well, and anything that got in the way of that power was stamped out. The combined approach of politics and religion against astrology was too great. Christian theologians connected fatalism with astrology and saw it as a threat to the religion itself. During the Kali Yuga, astrology, like all sciences, reached its lowest state and its refined power was greatly limited. Leading up to 500 AD in Rome, astrology was seen as something to be condemned and astrologers were at times forced to burn their books or face exile or be banned completely.⁸

In Nicholas Campions, A History of Western Astrology, vol. 1, a summary of how horoscopic astrology fell around 500 AD is given:

“it is clear that astrology virtually disappeared in Western Europe because of the collapse in literacy, especially knowledge of Greek, as Germanic culture, with its rural rather than urban focus, combined with war and invasion, gradually undermined Roman culture from Britain to north Africa….The incoming Germanic tribes had their lunar months, lucky days, star lore and constellation stories, but horoscopic astrology, with its literary base and mathematical complexities, was not part of their culture.”.⁹

Campions, in his 2^nd volume, alludes to how horoscopic astrology really began to decline around 400 AD with the critics of natal astrology seeing it as a nonnegotiable fatalism that was ‘predetermined’ and that horoscopic astrology began to rise again sometime between 800 -1000 AD. He also mentions that astrological horoscopes based on precise mathematics didn’t seem to really exist in Europe before the 9^th century and that planetary positions were only approximate.¹⁰ This makes sense with regards to the Yugas as the nadir or bottom of Kali Yuga was 500 AD. General knowledge and consciousness was on a general decline with its low point at 500 AD. After the nadir point, the ascending Kali Yuga began with astrology becoming on the rise during the ‘enlightenment period’ in Europe. ‘Natural’ astrology, or the form of astrology that deals with natural affairs such as weather based earth events like floods and earthquakes was more ‘safe’ to practice for astrologers than ‘judicial’ astrology, or the form of astrology that deals with personal matters of the individual.

In India, around 500 AD, astrology seemed to still exist and was not altogether destroyed like in Europe. The astrologer-astronomer, Varahamihira, wrote some well known works on the subject such as the Brihat Samhita, Brihat Jataka, and the Panchasiddhantika. I allude and go into to some quotes of his later on on the Varahamihira section but overall, what we find is an incoherent and lack of clarity regarding the nature of the zodiac in use and no definite clarity on ayanamsas and precession of equinoxes. The bottom of Kali Yuga was roughly the time when the tropical and sidereal zodiacs lined up (depending on what ayanamsa one uses) and from here to this modern day, we have a major discrepancy regarding which zodiac to use for horoscopic astrology and how it is calculated. The nadir of the Kali Yuga is when the beginning of sidereal Aries coincides with the Vernal Equinox. When this occurred it was exact with the tropical orientation of Aries at the Vernal Equinox. The very basic chart-diagram (the zodiac chart) that is used for astrological divination was clouded and confused from the bottom of the dark ages and its ramifications still exist today.

India seemed to still have existing astrology compared to Europe in the nadir time of Kali Yuga, but it is obvious it was ‘clouded’. The famous astrological text from India, Brihat Parashara Hora Shastra, is said to be written or originated from sage Parashara, who was the father of Vyasa, the author of the great Indian epic, the Mahabharata, which is generally accepted to be from the descending Dwapara Yuga. During the Kali Yuga, Brihat Parashara Hora Shastra was not known and only found and recompiled by scholars in the 19^th century when Dwapara Yuga was beginning to rise.¹¹ The text we have today is not the pure original but offers many great astrological principles and methods.

The nature of a lower age also displays a lack of precision with precise calculations of time such as ones own birth time and place. Many people even today don’t even know their exact birth time let alone during the lower ages when many people didn’t even know their birth date. Ernst Wilhelm, an astrologer, author and teacher, has mentioned that when he is in India, relatives of his Indian wife will give him their written mid 20^th century horoscopes that is just a natal chart and a natal chart from the moon as an ascendant. No exact house cusps are used let alone divisional charts. It is simply somewhat primitive but with the rise in computers more exacting chart calculations are accessible.

I asked David Steinmetz, the primary researcher for the book, The Yugas, about some questions regarding astrology and the Yugas:

‘So with regards to precession, Yukteswar makes it 24,000 years and relates that to the Yuga cycle. But our current precession cycle is 25,600 years (or, that is what I hear). I have heard that Yukteswar's 24,000 year cycle is a 'mean' cycle or average cycle for precession and that each precessional cycle varies somewhat. What do you have to say about this?’

“Yes, that is correct. The actual period does vary by quite a bit. Some years ago one astronomer calculated the rate of precession over many cycles (I don’t remember how many, perhaps 200?). In fact some were 24000 years or less. I don’t think that 24000 is necessarily the average, but it is within the range of the variation over many cycles. The ancient astronomers/astrologers had to choose some value to adopt as a nominal period so I am sure they chose 24000 because it is a round number in the sexagesimal system in general use. It makes it easy to use. It is very much like their and our use of 360 degrees for a circle when the year on which it is based is actually closer to 365.25. I stick with the round number for simplicity and adherence to Sri Yukteswar’s use, but there are situations when it seems that we could use the astronomical value. For instance the interval between the beginning of Dwapara descending and the beginning of Dwapara ascending is exactly 1/5 of the 24000 y cycle.  The period of the Mayan Long count which starts in 3114 BC very near the beginning of the Descending Dwapara (3100 BC) and ended in 2012ad is 1/5 of the astronomical period of precession. It is tempting to think that the two systems are related. But history fits better with the Dwapara influence starting in 1700 rather than 2012 so we stay with Sri Yukteswar.”

“The variability of the precession is, of course, calculated rather than observed. The astronomers who specialize in these matters are quite confident that they understand the dynamics of the solar system very well. The variation depends on the ever changing influence of not only the sun and moon, but also the other planets particularly Jupiter and Saturn.”

‘Is Astrology a Higher Age Science?’

“Yes I think astrology must have been developed during the Treta Yuga since it has to do with time. It is during the descending Treta yuga that we come under the limitations of the illusion of time, so they invented astrology in order to cope with time. Yet its inventors must have been able to directly sense the planetary influences just as we are aware of the sunlight. Eventually they had to package it as a system expressed by rules and patterns that would serve astrologers who did not have that sensitivity in the descending Dwapara. It is fine that we can use what parts of the system that have survived, but eventually we will have to discover for ourselves the basis for those inherited rules. Only then will we be able to develop it further.”

A unique form of astrology that is in India, and that is also quite mysterious is called Nadi astrology. Specifically the Nadi astrology that is from sources such as the Book of Bhrigu or from Sage Agastya. The method is very ancient and relates back to an earlier Vedic age when more subtle forms of astrology and divination were in practice that are not known today. The Book of Bhrigu or Bhrigu Samhita is an ancient manuscript (a library is a better way to put it) on the lives on millions of people that was created from the distant past. This ‘book’ provides tremendously accurate details of people and people yet to be born through ways we do not understand in this current age of early Dwapara Yuga. The Bhrigu Samhita is scattered in various parts of India and is overlooked by pandits that provide the ‘reading’ on behalf of Bhrigu. One visits a Bhrigu Samhita pandit, and provides their birth horoscope details or provides a question for the pandit (a prashna) to then find a horoscope that matches the time of the question being asked (a prashna chart). If a page from the Bhrigu Samhita is found that matches the horoscope of the natal chart or the prashna chart, then a reading can ensue, which can provide tremendously accurate details of one’s current life, predictions, and former lives from the ancient manuscript. Though I have heard stories of people that have had these kind of readings and found the future predictions to not be as accurate. This form of astrology most likely doesn’t come directly from the Sages Bhrigu or Agastya themselves, but probably from some sort of ‘system’ that was taught or created by the sages in a higher age where one can link information of souls into their future lives and provide crisp details about them. In Swami Kriyananda’s The Book of Bhrigu – India’s Ancient Book of Prophecy, Kriyananda details his own experiences of receiving a ‘Bhrigu Reading’ in India and provides fascinating stories and accounts of experiences regarding the Book of Bhrigu:

“One day,” the raja continued, “the pandit prepared a horoscope for a woman who had asked a question. He found that he had written two of the numbers in the chart incorrectly. He crossed them out and wrote down the right figures. When the page was located, it was found that the same two numbers had been written in wrongly by Bhrigu, crossed out, then entered correctly!” Ch. 2

“Tales of Bhrigu’s foreknowledge never cease to stagger the imagination. One day Raja Mrigendra was in Barnala listening to a reading of his. Halfway through it, Bhrigu said, “While this is being read, two of this person’s brothers will enter the room.” The raja had come from Patiala by car, without the slightest knowledge that two of his brothers also wanted to come that day. They came separately, by train. Just as this passage was being read out, they entered the room.” Ch. 4

These kind of details from a divination reading is indicative of some sort of unexplained knowledge that is beyond the comprehension and ability of our modern era. This form of astrology would be from the Treta Yuga where the delusion of time is transcended or perhaps high Dwapara Yuga. The Book of Bhrigu, suggests a refined form of astrology, knowledge, and science that hints at a higher age in general. For the modern mind, it is fascinating and sparks the awareness that a higher unexplained knowledge exists that challenges the modern conventional way of thinking.

Kali Yuga Astrology & Dwapara Yuga Astrology

The differences in how astrology was practiced in Kali Yuga and how it is practiced in the current Dwapara Yuga are quite different in the methods and attitudes. In Kali Yuga, the general consciousness is at its lowest point. Morality, mental virtue, scientific precision, the human lifespan, material technology ect. are all manifesting its lowest quality compared to the other Yugas. Astrology was simply more fatalistic and predictive based in the Kali Yuga with astrologers in general also being subject to the general lower consciousness of the period. Being more fatalistic, superstitious, and ‘fixed’ is why the church condemned the practice of it and even sentenced astrologers as ‘occult practitioners’ to death during the Inquisition of the 17^th century.¹² Being a low age, the Church’s power over astrology was necessary and rightful to condemn the science in general as the age was so low in morality and virtue, that atleast the Church presented some level of organization to society compared to the barbaric, violent, lustful, inhumane nature of the time. Surely, the Church was and is still not perfect, of course, but it was simply a higher octave of dharmic expression compared to the otherwise barbaric nature of the time. Saints existed within the Catholic church framework within Europe, though they were condemned at times too! Astrology does not produce such high figures – it was simply necessary to have people receive authority from Church figures as ‘extensions’ of God (more or less) rather than some astrologer and a planet(s) as a general rule. However, even today the Catholic Church condemns the use of astrology as the modern Catechism of the Catholic Church explicitly says:

“All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to ‘unveil’ the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.” (CCC 2116)

In India, astrology in Kali Yuga was also more fatalistic, superstitious and predictive based. The technique of yogas in astrology were much more in use. Yogas, a term used in Indian astrology, are planetary permutations that yield a certain effect. Astrologers in India, would simply memorize as many yogas as they could, even thousands. They are a good technique and still useful today, but it was simply more fixed in its approach with the older texts giving rather colorful meanings to certain yogas:

In Ernst Wilhelm’s Core Yogas, he gives various yogas from classical Indian texts such Jataka Tattva and Sarvata Chitamani among others. Here are two examples:

Kalanidhi “treasure of 16” Yoga: Jupiter in the 2^nd or 5^th, joined with or aspected by Mercury or Venus, or in a rasi owned by Mercury or Venus.

“One will be virtuous, honored by the kings, bereft of diseases, exempt from dangers and foes, happy, wealthy, and learned. The native’s retinue will consist of an army, horses, strong elephants, conch, drum and other instruments of martial music.”

This is a common yoga you will see in charts. I can definitely say, it does not give these exact effects. This combination or yoga, simply affords more ‘pleasant’ and auspicious qualities of experience to the native.

Liquor Yoga: “Saturn, the Moon and the Sun in angles indicates that one will be idiotic and addicted to wine.”

This yoga actually does give issues such as immoral behavior and possible addictions, but it is not a ‘set-in-stone reality’, as one can express the higher octaves of these planets in these positions.

From the Brihat Samhita of Varahamihira, which is from the 6^th century, reveals the more superstitious and even ridiculous approach to astrological interpretation:

25. “If Venus should pass through the constellation of Rohini, Earth will assume the same appearance of death and devastation as if she was going through the ceremony of Kapalika for the expiation of the sin of murder.”¹³ Brihat Samhita, part 1, Ch. 9, 25.

Venus transits through the Rohini constellation or nakshatra once per year.

Geoffrey of Tours’ History of the Franks, which is from 587 AD, near the nadir of Kali Yuga, alludes to that man – people – are the causes of celestial phenomena such as eclipses. In other words, human behavior directly causes the eclipse. Such was the time of Kali Yuga.¹³

In Dwapara Yuga, which began its introductory phase in 1700 and more officially started in 1900, we see a much more focused approach to individuality and personal based astrology. In other words, personal development and psychology is heavily emphasized, especially in Western astrology. Dwapara Yuga is largely themed around the individual. Natal astrology is very prominent and less so ‘natural’ astrology. The chart is seen in more of an energetic blueprint rather than a fixed reality that cannot change. That one can improve their ‘planets’ so to speak – the horoscope is more malleable, fluid and energetic in general.

The outer planets, Uranus, Neptune and Pluto have all been discovered or rediscovered (depending on how you view it) since the Dwapara Yuga has begun and have added depth to astrology, especially in the West. The scientific precision of calculating astronomical phenomena and applying that to astrology is more sophisticated than in Kali Yuga with computers. Astrological techniques and methods such as using divisional charts has really come into the fore especially in the latter portion of the 20^th century. Astrocartography has been newly developed in Western astrology. Human Design, which is a new age astrological based system, is uniquely ‘Dwapara’ in many ways. Numerous other sophisticated methods such as using eclipse cycles for timing, and the use of the nodes of the moon for evolutionary astrology is much bigger now. There is simply more exactness to finding the exact birth time to the minute and even possibly the second and the potential to get the exact longitude and latitude coordinates of ones place of birth. People are applying astrology as a tool for self-expansion and personal growth rather than just a fatalistic blueprint. Swami Sri Yukteswars definition of astrology is particularly apt for the Dwapara Yuga:

“Astrology is the study of man’s response to planetary stimuli.”¹⁴

The key word here is response. One can respond to their karma or the planetary stimuli and make the best of it and not be a slave to the planetary flux. Dwapara Yuga is also a time when the sense of space is annihilated. We see this with phones, technology, video calls, the internet, airplane travel, and space travel. Astrological knowledge is all being related and intertwined – both east and west alike just like the global culture happening today, and so we see Vedic astrologers using outer planets, we see Western astrologers incorporating Indian techniques. We see the zodiac, both the sidereal and tropical being applied in both Western and Vedic astrology. Just like how medicine is being integrated with holistic approaches and allopathic medicine, astrology is on a similar route. With Dwapara Yuga on the rise, astrological knowledge, spiritual knowledge, and scientific precision will only make the overall science of astrology more unified and accurate as well being applied in ways that benefit people more uniquely than in the Kali Yuga. Despite that, Dwapara Yuga, even the height of ascending Dwapara Yuga is not even halfway up the Yuga cycle. The current Dwapara Yuga year, 324-Dwapara, suggests more than 2,000 years are left in the current ascending age. If we take the whole ascending Yuga arc, 12,000 years, then the current time we are in is only 12.7% of the whole ascending arc of the Yuga cycles. In other words, we are living in a low age still (though it is gradually rising) and so astrological knowledge on all levels – philosophical, technical, spiritual, mathematical ect., are all still in relatively low states. The fact that there are two zodiacs yet they both mean the same thing shows the biggest discrepancy in the astrology world and that we clearly are not aware of astrology’s full glory. Ayanamsas are not fully agreed upon in Indian astrology. House cusp systems in Western astrology have varying opinions as to which one to use. Divisional charts can be calculated in different ways. The interpretation of methods from the old astrological texts have varying opinions on how to go about them. We simply do not fully understand astrology at this time; it is more of a time of rediscovery of the ancient science of many levels.

Notes

1. The Holy Science, Sri Yukteswar, P. 7, 8, 10.

2. From The Yugas, Keys to Understanding our Hidden Past, Emerging Energy Age, and Enlightened Future, Joseph Selbie and David Steinmetz, Crystal Clarity (2012).

3. See chapter on Kali Yuga in The Yugas (Selbie & Steinmetz).

4. See Bronze Age Collapse, The Yugas, p. 287 (Selbie & Steinmetz).

5. The Yugas, p 23.

6. The Yugas, p 24.

7. The Yugas, p 16.

8. Hellenstic Astrology, Chris Brennan, p. 124

9. A History of Western Astrology, vol. 1, pp, 287-288. Nicholas Campion.

10. A History of Western Astrology Volume II, p 43, Nicholas Campion.

11. According to Ernst Wilhelm. Also Shyamasundura Das has some doubt regarding the text. See “On the Authenticity of the Brihat Parashara Hora Shastra”.

12. See, “As Above, So Below. Astrology and the Inquisition in the Seventeeth-Century New Spain” by Ava Avalos.

13. A History of Western Astrology Volume II, p 26, Nicholas Campion.

14. Autobiography of a Yogi, Paramhansa Yogananda, p. 163.

In astrology, the planet Saturn has an important bearing on the general health of the individual. Saturn is the karaka or indicator for health in astrology as well as disease, longevity, old age and death. Saturn also is the primary vata planet, the dosha in Ayurvedic medicine that is the main disease causer. Saturn in a horoscope is always important to study when it comes to medical astrology.

But Saturn has another aspect to its nature that is so important with disease and the prevention of disease. Saturn is the planet of restriction. It is the quality within us that tells when the time to stop something – our ‘won’t power’. When we can stop doing things that would otherwise create a bad habit, Saturn is at our forefront.

Excessive indulgence in eating, media, working, drinking, sexuality, staying up too late – in other words, not living a balanced life can easily create disharmony within our mind-body complex whereby disease can come creaking in. Saturn, when operating on a mature level, understands when to restrict healthily. Knowing when to properly stop applying our senses and mind is when Saturn is operating well.

Saturn is the planet that represents healing using restriction – fasting, or limiting food or drink intake, silence, celibacy, resting, as well as allowing time to heal are all indicators of what and how Saturn is symbolized in healing within medical astrology.

Saturn is the planet of the yamas or the ‘restraints’ in yogic philosophy. There is a natural wisdom in knowing when to restrain ourselves from various experiences in life that would otherwise cause potential ill health or psychological imbalances.

Numerically, Saturn is the 7^th planet. If we take all the numbers within 7, (1+2+3+4+5+6+7) we get 28. 2+8= 10 and 10 is 1+0 which = 1. Saturn, as the planet 7, has a natural connection to the number 1. The Sun, in astrology, is the first planet, the planet of number 1. So, both Sun and Saturn have a relationship here. Sun is the karaka or indicator of the body and its vitality whereas Saturn is the indicator of disease. The Sun is a planet of life and vigor and has a generalized importance in medical astrology. These two planets, Sun and Saturn, both go hand in hand and both have importance in general health as is indicated in their numerology.

Saturn is also connected to Mercury, the 4^th planet numerically. If you square 7 (Saturn), you get 49. 4+9=13 and 13 is 1+3 which equals 4. On the other hand, if we square 4, we get 16 which is 1+6 which equals 7. Here again we see a relationship between 4 and 7 (Mercury and Saturn). Mercury is the planet of balance and managing our lives as well as a planet that represents healers in Jaimini astrology. Mercury is also a planet of practicality and the earth element, an element that deals with concrete realities such as health (Mercury rules the natural 6^th sign of Virgo which can deal with health matters). So, we see the planet of disease and restraint having a natural connection, numerically, to Mercury, the planet of the earth element, practicality, balance, and management.

When we restrain and restrict properly (Saturn), we can then more properly balance our lives with greater management (Mercury) which then in turn gives our body greater vitality (Sun). The numerology connections show how the planets connect with Saturn on the framework of health.

It is in this numerical way that Saturn has a strong bearing on disease prevention and is an important aspect to living a healthy life, both on a mundane and spiritual level.

The Sun is a core aspect to life and represents a profound symbol that has been used seemingly by every culture in one form or another. Sun is the creative spirit and power: the Atman, the One, the Soul planet. Sun is essentially a core symbol of God and of life. The Sun’s name, Surya, means “The Supreme Light”. Sun is the giver of life to the solar system and represents the ecliptic belt, being the path of the Sun from our perspective, is where the zodiac resides. The Sun is central to astrology.

The Sun is one’s kingdom – both inwardly and outwardly. Inwardly, the Sun is the 6^th chakra – the Spiritual Eye, the doorway to the Infinite. “The kingdom of God is within you” is a biblical solar statement in its highest form that leads us back to Source. “Thy Kingdom come, Thy Will be done” is another biblical solar statement. Outwardly, the Sun is the kingdom of one’s life with all the components that we lead, express, and create for ourselves. It is essentially our body and individualized outer life. This can be a more self-expressive nature like in Sun sign astrology in its outer level for ones persona, but that is just one layer of what the Sun represents.

A key word for the Sun is inspiration—Sun is one’s creative spark of inspiration. To manifest ones kingdom and the spirit and soul filled juice is represented by the Sun. Sun is ones essence, both the soul and ones vitality—the throbbing heart that is in someone. Sun rules the heart as a physical organ and is the primary graha (planet) in the D1 rasi natal chart representing the body and it’s life path.

Sun is represented by Pitta dosha as the Sun gives a ruddy and reddish complexion to the body and aids in the digestive processes. Sun, being the ruler of Leo, is a sign that rules over the vital organs (a core bodily place of vitality and digestive functioning).

Sun is all powerful and represents power in general. It governs all the planets in the solar system and has its obvious and tremendous influence on earth and governs the weather and seasons. One name for the Sun is Ina, ‘the powerful”. Another name for the Sun in relationship to its ruler-ship of the other grahas is, Graharajna, “the king and lord of the grahas”. One cannot look directly into the sun as it is too powerful. Kings, presidents, leaders in general are represented by the Sun. Leaders are meant to inspire. Kings stand alone – they stand on their own. When the sun is out, it is the only star that is seen. This shows the independence that the sun can represent in someone. People with prominent Suns in their charts can be highly independent.

Sun is a noble planet and is the king in the planetary cabinet. A king can be selfish and self-serving or can be self-sacrificing and self-giving. A noble king (the Sun) is a true kshatriya whereby the king is leading from dharma and inspiration for the welfare of his kingdom.

Sun rules Sunday (the day of the Sun) - a day where people receive soul filled inspiration from priests and ministers at temples and churches. Even the word inspiration has connotations to the word spirit. Sun rules places of worship like churches, mosques and temples where these events take place.

The Sun is square in nature and gives more angular, masculine features to the body. If one were to have a square object and drop it, it would not roll around like a ball, but would stay fixed in one spot. The Sun represents steadfastness, consistency, commitment, steadiness and is fixed (rules the fixed sign, Leo). The Sun shows up everyday whether one notices or not and gives his light and life giving power.

Sun is the first planet—number 1. Sun is exalted in the first sign of Aries as Sun has an initiatory, creative power—the jump start to life. It is debilitated in the natural 7^th sign, Libra. The 7^th sign is representative of the descendant where the setting of the horizon takes place (where the Sun sets) and where things ‘symbolically’ die; the 7^th being a maraka (death inflicting house). The Sun also gains a certain power in charts at mid-day when the Sun is at its zenith point (the midheaven and top of the chart) and loses that power at mid-night (when the Sun is at the nadir of the chart and is not visible.) Sun rules the royal sign of Leo, the natural 5^th sign, of creativity, self-expression, one’s kingdom, politics and royalty.

Another name for the Sun is, Savita, “vivifier”, which implies the vitalizing, energizing, rising, enlivening power from the Sun for all life on earth. The Sun is also named Aditya, “The son of Aditi”. Aditi implies boundlessness and this represents the Sun as source energy and divinity.

Sun represents grand things in general, the best and most high. The sun rules the age range of 50-70 which can be a time when many people are at the apex of their careers and when accomplishment can be at its peak. The number 50 is a solar number. Sun is an indicator of one’s career in general. Sun also represents heroes, people who rise above the ordinary into the extraordinary. Thus, the Sun has the name, Shura, “hero”.

On a more esoteric level, Sun rules the Agna chakra. The inner Light of oneself where will and intelligence reside. This inner light leads one life. Sun is inspiration, purity and is sattvic (the elevating, pure, and goodness of the three gunas). The Sun, being pure and light, banishes the darkness, both on earth and within oneself. Some names of the Sun include Dinesha “the lord of the day” and Tamohanta, “darkness killing” which illustrate the Sun’s capacity to rid the darkness and bring forth light. Sun rules ones essence – one’s soul. Another name of the Sun is Hamsa, “swan”. A swan is a symbol for the soul and for inner purity. The spiritual qualities of Light and Power are represented by the Sun. Sun is the father, both biologically and as the Heavenly Father as a form of God. This side to the Sun represents masculinity in general and has a more impersonal, sacrificing and firm theme to its nature.

Another aspect to yogic astrology that relates to the Sun is how light is important in spiritual practices. Meditation is more auspicious at key times where the Sun’s light is at transition phases and at its quarterly key points: mid-night, dawn, mid-day, and dusk. Since Light is an important aspect to the spiritual eye (6^th chakra), these times symbolize an opportunity to experience energies that are more pertinent to spiritual experience. It is also interesting to note that the equinoxes and solstices are a larger scale of this phenomenon as well. The International Day of Yoga occurs on the summer solstice for the northern hemisphere, the day when the Sun enters the natural 6^th chakra axis of Cancer/Leo.

Sun is fire—Agni. Therefore the Sun purifies and has a Shiva like quality to it and (according to Jaimini) represents spiritual practices that purify in general. In fact, Jaimini gives the devotional aspect of the Sun to Shiva. Sun is indicative of Tejas – inner radiance. Tejas is the more subtle aspect to Pitta dosha, is the mental fire, and has the perceptive quality of fire that gives intelligence and purifies on an inner level.

“With a strong lens, the sun’s rays, focused through it, can ignite wood. Yoga practice, similarly, so concentrates the mind that the curtain of doubt and uncertainty is burned away, and the light of inner truth becomes manifest.” - Yogananda

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