Understanding Jyotish

"Even as the same sky is apparently diversified as white or blue, so the Soul which is in truth but one, appears to erroneous vision distinct in different persons." - Maharishi Parashara, Vishnu Purana 2.16

Light can be broken down into many descriptions and uses such as energy, heat, power, etc. However, its inherent nature is to illuminate. Similarly, Jyotish (from the root word Jyoti, meaning light) is the natural agent that stimulates our internal sight, which correlates to the Ajna chakra, the point of awareness. Often minimal emphasis is given to understanding the fundamentals of Jyotish, to the point where it is now regarded simply as another system amongst the many traditions of astrology. This is not an attempt to diminish the importance of astrology, but to focus on just this one aspect is to disregard the completeness of this profound Vedic tradition.

Even amongst many experienced practitioners, the pinnacle of Jyotish, now popularly known as Vedic astrology, is considered to be in its accurate predictions and timing of life events. With these tools, we gain the potential to make predictions of every kind: from births and deaths in the family to marriages, divorces, changes of residence, professions, studies, spiritual growth, meeting of spiritual masters, so on and so forth.

Vedic astrology is a term that fails in giving justice to the rich tapestry of wisdom that the great seers of ancient India revealed through a lineage spanning millennia. During a bygone era, the primary use of Jyotish was to mark auspicious times for initiating activities, such as sowing crops, planting trees, performing, learning, or worshiping a particular form of divinity. Like this, Jyotish provided a way for humanity to live in harmony with the movements of nature.

So much emphasis has been given to the planetary combinations and their results from the sages' teachings, and yet the spiritual context provided within the same teachings has primarily been bypassed, relegating Jyotish to a kind of fortune-telling. Without giving the proper context and spiritual foundations that the sages provided, astrology of any kind can become a dangerous influence in our lives. This misapplication of astrology often results in one developing an unhealthy relationship with the world. Out of fear, one can try to control their destiny, seeking to fulfil their desires to which they become enslaved.

As individuals who transmigrate from one life to the next, Jyotish provides a means to understand our place within this cycle.

Continuing in this line of perception, we can find the answers to the more profound questions in life; why are we here? What inherent tendencies do we carry that subvert our conscious awareness? What direction is most supportive for us to realise our highest potential?

Herein, I will touch upon the history and lineage of Jyotish, how it is inextricable from the teachings of the spiritual traditions, and what differentiates it from other astrological systems. At least here is an attempt to provide a slightly deeper understanding of the ancient spiritual tradition that is Jyotish, within which predictive astrology plays a part.

A holistic system

Jyotish hails from a rich ancient tradition that integrated philosophy, science, mathematics, astronomy, ethics, and medicine, among many other fields of expertise, into a complete way of life, making it unique within the realm of astrology.

There are various profound astrological systems throughout the world, which many astrologers have successfully put into practice throughout the ages. Unfortunately, due to colonial influences and the widespread destruction of ancient cultures, the preservation of this knowledge is a rarity.

While we have some understanding of the techniques employed by ancient Western or Hellenistic astrologers, there hasn't been a sustained effort to preserve these traditions in their completeness. Sincere research is being done to retrace them; however, it is ever-challenging to verify these techniques' validity. Indeed, many of the better-known Western astrological methods have been more successfully preserved in India's Jyotish texts, indicating there was a sharing of information between the East and West in ancient times.

Even in relatively recent accounts, we can find examples of attempts to preserve Western astrology in Alan Leo's work. The great astrologer transformed Western tropical astrology from a predictive science into a more vague interpretation of tendencies to protect astrologers from persecution under British law during the 1800s. While this helped save astrologers, it further obscured Western astrology and its practical uses in the West. On the other hand, despite adversity from foreign invasions and occupations, Jyotish has remarkably been preserved by the multiple schools of oral traditions in India, along with many of the ancient Vedic sciences.

The self-realised masters of India used various encoding techniques to keep their teachings safe; this was achieved by setting the words to a particular poetic meter, form, and tone. There are further techniques of mathematical and alphabetical code that have been safeguarded by the teachers from these traditions, which have been shared for generations. Even when many written texts have been lost or destroyed, the knowledge lives through these oral traditions to this day.

Similarly, these traditions have passed down the science of Mantra, Meditation, Hatha Yoga, Ayurveda, Tantra, and Vastu, among other fields of knowledge. These Vedic disciplines integrate seamlessly with Jyotish, creating a holistic approach for every facet of life. Jyotish practitioners are fortunate to have the opportunity to utilise these tested and well-documented practices without mixing and matching techniques in uncertainty of their efficacy.

Of course, the successful application of Jyotish depends on the practitioner's proficiency, and also the sincerity of the one seeking advice from them. We might approach a doctor for a particular ailment and have it cured, only to find an undetected illness manifest later. Similarly, we might approach an astrologer for guidance or know the outcome of a situation, only to be disappointed when we experience a negative event which the astrologer did not predict.

Whether we're seeking the help of a doctor, teacher, or astrologer, one's self-determination and effort are equally crucial to achieving the desired goal. It is not enough for a doctor to prescribe a medicine or an astrologer to make a good prediction. The one seeking help has to apply their effort and discernment to manifest the results. No matter how comprehensive and profound the system an astrologer uses, they are subject to their limitations, less they become a self-realised master like Parashara! Therefore, while we seek help in different forms, it is advised to also seek the divine through our spiritual practices and the company of great masters, for they hold keys to our true freedom.

Origins of Jyotish

The ancient Jyotish texts originate from the teachings of the Rishi's who are the sages upon whom the entirety of the Veda was revealed.

Veda literally means knowledge. In the same way that gravity has always existed, even before our understanding of it, the Veda has always existed as an eternal truth discovered through meditation, contemplation, research, observation, and debate. Through these methods, the Rishi's cognised the knowledge of the Veda and passed it down, teacher to student. It is only in relatively recent history that the Veda has been put into writing.

The Vedanga, or limbs of the Veda, are six disciplines through which the Veda is understood and preserved. These are Shiksha (phonetics, pronunciation), Chandas (prosody, poetic meter), Vyarana (grammar, linguistics), Nirukta (etymology), Kalpa (rituals, procedures), and Jyotish (time, astronomy, astrology, observation, and mathematics). It is the study and practice of these Vedanga that ensures the purity, preservation, and understanding of Vedic knowledge.

Differing interpretations of the Vedic texts have subsequently given birth to a variety of traditions, Sankhya, Purva Mimamsa, Dvaita, Vashishtadvaita and Advaita Vedanta being the most notable. While there is healthy debate amongst these differing interpretations, the reality is they are all equally capable of providing the necessary tools to reach one's goal in life. When these seemingly contradictory truths converge, it can lead one to confusion. The concession of language has to be accepted when attempting to explain the unexplainable, which is perhaps why the Rishi's used paradoxical ideas to put one's mind into a receptive state in order to understand these universal truths. Like all subjects, it is easier to be guided by an experienced teacher than walk alone in the darkness of ignorance.

The lineage

Narayana bestowed the knowledge of Jyotish unto Brahma, the lord of creation, and Lomasha Rishi, the son of Narayana who later guided the Pandavas during their exile in the forest during the time of the Mahabharata.

This knowledge continued its course from Brahma and Lomasha to the Brahmarishi's, the sages born of Brahma. During the time period of Vashishtha, a database of astrological charts were recorded by Brighu, which became the Nadi Sutras. Parashara, the grandson of Vashishtha, was the first to compile this knowledge and test it on the vast database of astrological charts recorded by Brighu.

This synthesised into a clear set of principles that became the Parashara Hora Shastra. From Parashara came sage Vyasa, who classified the Veda into four parts in order to preserve the knowledge through the ages.

Jaimini, who by some accounts is also the son of Parashara, was the disciple of Vyasa. The first verse of his text, the Jaimini Sutras, is dedicated to his teacher, Vyasa. Here, we have a clear lineage from Narayana to Jaimini that has passed down this knowledge of Jyotish.

Some astrologers in the modern age contend that we should not integrate the teachings from Parashara and Jaimini, as they are separate systems of astrology. However, when we consider the clear line of knowledge from Narayana to Jaimini, this doesn't seem very likely to be the case. Furthermore, many of the techniques attributed to Jaimini are actually to be found in Parashara's texts, only to be further elaborated in the Jaimini Sutras later.

It is also noteworthy that the majority of this lineage has been responsible for passing down both the teachings of Jyotish and Vedanta. We can see evidence of this in these two verses in dedication to the lineage of Gurus from the Totakashtakam, a hymn composed by Totakacarya, a disciple of Adi Sankara:

“From Shriman Narayana to Brahma, Vasishtha, Shakti, Parashara, Vyasa, Shuka, Gaudapada, Govindapada, Shri Adi Shankara, and his four disciples, Padmapada, Hastamalaka, Totaka and Sureshvara, and subsequent Gurus."

From this point onwards, philosophically there appears to be a divergence of views; where Jaimini gave more importance to rituals and performing karma to achieve liberation than his Guru Vyasa, who emphasised the importance of knowledge. The latter was further propagated by another disciple of Vyasa's named Shuka, from whom Adi Shankara learned and went on to establish the revival and spread of Advaita Vedanta.

"Brahman (the supreme consciousness) is real; the world is false (an appearance). The Jiva (individual consciousness) and Brahman are not different. This should be understood as the correct Shastra. This is proclaimed by Vedanta." - Brahma Jnanavali Mala 1.20

The arguments between scholars of today are nothing new. After hearing Adi Shankara's verse above, one would be forgiven to wonder, "what is the purpose of ritualistic worship if these Advaitic statements are true?" However, the same sages that promoted these truths further clarified that, while the supreme reality is non-dual, the world of experience is far from non-dual.

As long as one identifies with this separate individual Self, the Dharma and the Karma Kanda of the Veda remain vital aspects of the seeker's journey towards freedom. Regardless of the philosophical intricacies that continue to be debated, it is clear that the Rishi's shared a common thread of principles which included the practice of Jyotish.

"It is only when a traveler has reached his goal that he is justified in discarding his maps. During the journey, he takes advantage of any convenient shortcut. The ancient Rishis discovered many ways to curtail the period of man's exile in delusion. There are certain mechanical features in the law of karma which can be skillfully adjusted by the fingers of wisdom." - Swami Yukteshwar Giri.

Parashara, the authority on Jyotish

In the first chapter of the Brhat Parashara Hora Shastra, the authoritative text on Jyotish, the conversation between sage Parashara and his disciple Maitreya provides the context wherein astrology plays its role. Here is an overview of what is shared in this chapter:

Maitreya asks, "How is this universe created? How does it end? What is the relationship of the animals born on this earth with the heavenly bodies?"

Firstly Parashara points to the fact that the answer to Maitreya's questions was initially taught to the sages by Brahma, the creative aspect of the divine. He then explains that Narayana, the supreme consciousness, is endowed with and transcends the three Gunas, the qualities that make up the entirety of creation.

Jyotish was first revealed to the Rishi's by Narayana, the absolute reality which is considered ineffable and undefinable. Narayana can be equated with the Supreme Self or Paramatman as referenced in the Narayana Suktam of the Yajurveda:

"Narayana is the Supreme Brahman. Narayana is the Supreme Reality. Narayana is the Supreme Light. Narayana is the Supreme Self."

Parashara goes on to explain one-quarter of Narayana as being the author of the universe, who is the cause and is without beginning, imperceivable to the senses and their extended instruments. The remaining three-quarters of Narayana are knowable to those who are wise, i.e., those who have learned and contemplated the knowledge of the Veda.

These three perceptible quarters of reality are endowed with the three Shakti's, or powers, that manifest the three Gunas. These are Shri Shakti (Sattva Guna), Bhu Shakti (Rajoguna) and Neela Shakti (Tamoguna). Throughout the Bhagavad Gita, Shri Krishna illustrates the functioning of these three Gunas in various ways. For example, in chapter 18, the three qualities of actions are given:

"Action that is virtuous, thought through, free from attachment, and without the craving for results is considered Sattvic;" - 18.23

"Action that is driven purely by the craving for pleasure, selfishness, and much effort is Rajasic;" - 18.24

"Action that is undertaken because of delusion, disregarding consequences, without considering loss or injury to others or Self, is called Tamasic." - 18.25

Similarly, everything in creation can be defined by a mixture of these three Gunas. Therefore, we can understand that this interplay between the unmanifest as Narayana and the manifest as Shakti, which ultimately are one and the same, is the cause for creation, preservation, and dissolution of the universe.

The sage gives further details on how Ahamkara, the ego or 'I' maker, is of three types that arise from a particular Guna. The sensory organs and elements are derived from these three classes of Ahamkara.

This supreme Self, Narayana, is in all beings, and the entire universe is within it, Parashara states. All beings contain both Jivatma, the sense of individual Self, and Paramatma amsha, a part of the supreme Self. Different aspects of creation are perceived to have a predominance of either one of these.

He continues to teach that various incarnations such as Shri Rama and Shri Krishna are indistinguishable from the Paramatman / Supreme Self and that the planets and demigods have a predominance of Paramatman. In contrast, other beings will tend to have a predominance of Jivatma, or individual Self.

Only in the second chapter does Parashara introduce the foundation for using the planets in astrology, and even then, it is not used for predictions. Here he describes how divinity incarnates through the form of the planets to bestow the results of past karmas. All divine incarnations assume their form through the planets.

In these initial chapters, Parashara lays the foundations for understanding the broader picture. This teaching provides fertile ground for the seeds of advice, prediction, and discernment to sprout, without which a Jyotish practitioner is hampered.

"All actions are performed by the principles of nature. Deluded by identification with the ego, a person thinks, 'I am the doer.' - Bhagavad Gita 3.27

Complete transcendence of all sorrow and attainment of true happiness is the goal of every being, whether they are aware of it or not. This doesn't mean that pain or poverty disappears, but these things cease to affect you.

The source of all suffering is this misidentification as a separate Self. By listening, studying, and reflecting on the knowledge passed down by the Rishi's, in the laboratory of one's own experience, one can verify the validity of their findings.

Therefore, within the context of pursuing the truth of reality, Jyotish is a valuable and enlightening science that helps us understand our actual role in this very moment. With this guidance, we can align ourselves with the cycles of nature to achieve our goal.

ॐ नमः शिवाय