From the Classic Text “Astrology of the Seers” by Dr. David Frawley

Astrology should be a spiritual science. Our birth chart is a mirror of our soul and its particular incarnation. In our stars we see the growth and evolution of our inner being from life to life. This does not mean that we can find truth or liberation merely through reading astrological charts. It means that astrology gives us the keys to the unfoldment of the spirit and can be used as a key to inner unfoldment.

The stars and planets are not just outer entities; they exist within our own minds as our guiding lights. One could say that our own inner lights take shape outwardly as the stars and planets to guide the world’s evolution. The outer comes from the inner and not vice versa, though the outer can affect the inner. The same rays of creation function outwardly in the heavens and inwardly in the heaven of our own higher mind. The stars determine our field of activity in life. They reflect the energies that we, as souls, project into this life. As we are a reflection of them, so they are a reflection of us. The stars form the cosmic man just as we, as human beings, form a solar system within ourselves.

Our own soul is itself a star, a sun, a point of cosmic light. Our own soul – often called the “causal being” because it is the causative power behind our life and thought – contains the power to create the entire universe. The light of our soul connects directly to the cosmic light, to the one Divine light that is in the Sun and all the stars.

Reflecting the universe itself, astrology can be used to examine all domains of life. From it we can learn about our health, wealth, career and relationships; our material, mental and spiritual manifestations. It shows the entire structure of energies through which we must act in life. As such, it is the most comprehensive science we have. Yet on its highest level, astrology should be part of yoga, the science of the spirit. Its purpose is to guide us beyond the net of these outer forces to their source. This source in not in the heavens, whether of this physical world or of one more subtle. It is not some mysterious or alien force, but what we really are when our minds are free of the bias of the separate self.

The planets show the energies that we need to master in order to calm our minds. Anger, a typical lower energy of the planet Mars, for example, is the power of truth to manifest what is right and not deviate from it. It appears as anger when we identify truth with some egoistic opinion or emotion. All the lower indications of the planets are simply the higher powers struggling in a state of limitation. They are different facets of the jewel of the enlightened mind, and they require reintegration rather than suppression.

The essential principle of a spiritual science is self-knowledge. As great sages have said repeatedly, “Self-knowledge is the basis of all knowledge.” Yet self-knowledge is something far more than psychological analysis. It is not the knowledge of our outer personality or conditioned self but of our inner consciousness and unconditioned being. The analysis of memory confines us to a superficial aspect of our being. Self-knowledge is also something more than knowledge of past lives. This is only a more extensive memory, still caught in the veil of form and the limitation of time.

Self-knowledge is the knowledge of who we really are, of our true being, which is the light of awareness. This is the Self, of which all our incarnations are but masks. It is not found by knowing who we were or why we became this or that; it is found by negating all separative identity and reintegrating the world within our own hearts. This requires seeing all lives within us. Such seeing is a recognition of the Divine presence everywhere.

Astrology properly employed shows us the world within ourselves. It is a tool for moving our consciousness from its physical limitation in the human brain through the rays of creation to encompass the entire universe. It is a tool for meditation in which the planets represent the qualities that we must realize within ourselves. The planets are the limbs of the cosmic person that we must put back together to return to the original state of grace. Understanding astrology, our consciousness can soar through the planets and the stars to the central Sun of Truth in the inner heart of all.

All worlds, planets, stars, galaxies and whatever else lies beyond them are a manifestation of the seven rays of creation. These same rays of creation are the lights of our own soul. All nature is nothing but various combinations of these causal lights on different levels. Our solar system is designed to manifest these creative energies, in their dual power as the Sun and Moon and in their fivefold diversification as the five major planets of Mars, Mercury, Jupiter, Venus and Saturn.

Each planet is a teaching. It represents an integral aspect of the cosmic being in its self-manifestation. Each planet shows us a line of approach to the cosmic being. Through integrating within ourselves the energies represented by the planets, we regain our true wholeness as cosmic beings. Each planet therefore represents a door to liberation. If we do not understand the energy of a planet within us, it will bind and lead us into sorrow and conflict. If we take too much or too little of the energy of any planet, we will cause imbalance and disorder in and around us, both physically and psychologically. If we take the energy of a planet divisively or superficially, it will lead us into disintegration. If we take that energy as a part of our deeper self, it will lead us to a greater and higher unfoldment.

The planets are awesome forces. Yet we ourselves are part of this mysterious universe and have its tremendous power within us. A great power exists within our soul to deal with the incredible energies of life. Our ego must break or turn away. Through inner inquiry and surrender, this power to master the planets and the stars can come forth. Through it, the nebula of our own mind coalesces, concentrates, and finally becomes enkindled as a Sun of direct perception.

Each planet represents a particular kind of yoga, a certain way of the unfoldment of consciousness. Following a planet’s characteristic ray back to its origin, we will arrive at the light of truth through its higher and subtler potential. The planets are different gifts of light to guide us back to our spiritual home. Their angle of approach varies, but their goal is one. In this return route their energies gradually come together.

Different souls fall under different rays belonging to the different planets. They belong to different planetary families. They are working for the development of the creative ray belonging to that planet, moving it forward in its evolutionary development, some at lower, some at higher levels. The evolution of the soul and that of the universe are thus the same. Each soul is a guiding force in cosmic evolution and in its liberation it will liberate a certain facet of the world being and further the evolution of all.

Different countries, races and religions also fall under different planetary rays. We are all part of the play of the gods, which is the play of the planets. Yet we are not just the puppets in the play, although we often accept this cosmic servitude while we are in ignorance of our greater inner potential. Inwardly we are the masters of this play, its guiding intelligence. All the intelligence inherent in the stars, produced by eons of cosmic evolution, is present within us as our own natural intuition and spontaneous insight.

The following article by David Frawley (Pandit Vamadeva Shastri) is adapted from Astrology of the Seers, by David Frawley –

Who knows now and who can declare the paths that lead to the God; only their lower habitations are visible, who dwell in regions of supreme mystery. Rig Veda III.54.5

According to the Vedic seers, life on Earth is under the rule of vast cosmic forces that originate from the stars. All that happens locally on our planet is a result of forces coming from the distant regions of the universe. These are not just distant regions of the physical world, but also of the cosmic mind, the mysterious origin of things from which the underlying forces of creation arise. These forces determine the nature of the time in which we live. Usually we are so involved in the transient events of our personal lives that we miss these great powers altogether. Like fish, we fail to see the ocean.

Just as we resonate to the seasons of the year, so too are we individually and collectively under the rule of various time cycles. Each person, each nation, and each humanity has such a cycle, as does the planet itself. We exist at different stages in the processes of birth, growth, decay and death, not just in our bodies but also in our minds and souls. Yet this is not just a mechanical round that goes nowhere. Behind the cycle of time lies an ongoing evolution of consciousness. Just as a tree has annual cycles of growth and retreat but continues to grow year after year, so all things have an inner growth process in which consciousness continues to develop through life after life.

The Lesser Cycle of World Ages

The main time cycle governing the human race, the seasons of humanity, is the precessional cycle. This period of 25,000 years is about one year in the life of humanity. According to some Vedic astrologers, it reflects the period of revolution of the Sun around a dark companion. According to them, the Sun is a double star but its companion appears to be a dark dwarf possessing no real luminosity of its own. Modern astronomers have begun to suspect the existence of such a star and have postulated its existence to explain irregularities in the orbits of Neptune and Pluto, which suggest the gravitational influence of a more distant heavenly body within the solar system.

Besides the light from our own Sun, we also receive light from the center of the galaxy, the galactic Sun. Much of the light of this greater Sun, however, is not in visible frequencies. Some astronomers have suspected a central galactic light, like that of a quasar, whose light may be obscured by dust or nebulae in the region of the galactic center. According to Vedic astrology, the light from this galactic source has a special influence upon Earth. It nourishes and sustains intelligence in human beings. This is not the materialistic intellect but true intelligence, the capacity to perceive the real or divine spirit in things and act according to the Divine Will.

When the Sun is located on the side of its orbit where its dark companion comes between it and the galactic center, the reception of the cosmic light is reduced. At such times there is a dark or materialistic age on Earth. When the Sun is on the opposite side of its orbit and has an open reception to the light of the galactic Sun, there is a golden or spiritual age on Earth. Humanity then acts in harmony with cosmic intelligence and with Divine powers that are its functionaries and emissaries. The Sun’s dark companion appears to possess a negative magnetic field that obstructs the cosmic light from the galactic center from reaching the Earth. Through this it creates cycles of advance and decline in human civilization.

Modern astronomy estimates this cycle at around 25,900 years. The rate of yearly precession does not appear fixed, so this duration is only approximate. Manu, the great Vedic lawgiver for the human race in the Golden Age, in his teaching the Manu Samhita (I. 68-71, also note The Holy Science, Sri Yukteswar, p. 11), places this cycle at 24,000 (100 x 240) years. Other Vedic astrologers have placed it at 25,920 years (108 x 240, with 108 being the occult or mystic form of the number 100). While the exact details are not known, the general affect of the cycle is certain.

Ancient astrology places humanity under the legendary four ages: the Golden, Silver, Bronze and Iron ages. We find this idea among the Greeks as well as the Hindus, but the time periods involved are not given. In Sanskrit these are called the yugas or world ages of Satya (which means truth, also called the fourth age), Treta (the third), Dwapara (the second) and Kali (the first). Manu fixed their duration at, respectively, 4000, 3000, 2000 and 1000 years, plus a transitional period of 1/10 of their respective length both before and after.

This makes a total of 4800 years for the Satya Yuga, 3600 for the Treta Yuga Age, 2400 for Dwapara Yuga, and 1200 for Kali Yuga. The total for all four ages is 12,000 years. Two cycles of the four ages make up the 24,000-year precessional cycle.

Each precessional cycle is divided into two halves: an ascending half, in which the Sun is moving towards the point on its orbit closest to the galactic center, and a descending half, when it is moving towards the point on its orbit furthest from the galactic center. In the ascending half we move from Kali to Dwapara, Treta and Satya Yugas. In the descending half we move from Satya to Treta, Dwapara and Kali Yugas. This creates a cycle, ascending Kali, Dwapara, Treta and Satya Yugas, then descending Satya, Treta, Dwapara and Kali Yugas. In this system we do not move directly from Kali to Satya Yuga, as some other interpretations indicate, but must pass through all the intermediate ages.

The level of true intelligence on Earth diminishes one quarter for each world age. At the high point of Satya Yuga it is 100%, at the low point of Kali Yuga 25%. In Dwapara Yuga it is 50% and in Treta 75%. The bull of the dharma, who loses one leg during each of the declining yugas, symbolizes this.

According to some Vedic astrologers, the point of the Sun’s orbit furthest from the galactic center occurred around 500 AD. This was when the point of the vernal equinox was at the first degree of Aries. This was the point of greatest darkness on Earth, since which there has been a gradual increase of light. Variant views would place this date sometime between 200-550 AD, as it is the same issue as that of the ayanamsha.

Therefore, while many Western astrologers already put us in the Age of Aquarius, Vedic astrologers would place its advent up to 500 years in the future (though by other measurements given here, some of them do agree that we are in a different world age this century). The historical dates that correspond to the four Vedic world ages (as given by Sri Yukteswar in his book The Holy Science, pp. 12-3) are as follows:

Descending Yugas

Satya	11,501 BCE – 6701 BCE
Treta	6701 BCE – 3101 BCE
Dwapara	3101 BCE – 701 BCE
Kali	701 BCE – 499 AD

Ascending Yugas

Kali	499 AD – 1699 AD
Dwapara	1699 AD – 4099 AD
Treta	4099 AD – 7699 AD
Satya	7699 AD – 12,499 AD

Considering the transitional periods, there is an intermediate age between Kali and Dwapara Yugas at 1599-1899 AD. By this we see that we are in the ascending Dwapara Yuga. This is the New Age into which we have just entered, as evidenced by the great advances in science and technology. It is no longer the dark Kali Yuga, as some continue to think, yet it is far from Satya Yuga as well. Moreover, Dwapara is still in its early stages and has not presented its complete form at this stage. This may not occur for a few centuries, perhaps not until the vernal equinox actually does enter into Aquarius. Until then, some difficulties in moving into this new era will occur, with wars, pollution, famine and possible cataclysms as indications of it. This system is approximate and may have to be modified, but its general features are quite useful in helping us understand the development of human history.

The Greater Cycle of World Ages

According to the more common view of Hindu astrology, humanity is in a Kali Yuga, a dark or Iron Age of 432,000 years, said to have begun around 3102 BCE. We should note, however, that this view is a speculation of medieval thinkers and has several problems, not to mention how pessimistic it appears! Even from the standpoint of Vedic historical records, its accuracy is questionable. Ancient texts mention many kings and sages, not just of the preceding Dwapara Age, but also of the Satya and Treta yugas. If this longer yuga cycle is used, such people would have to have lived hundreds of thousands of years ago, if not millions!

For example, the avatar Rama is a figure of the end of Treta Yuga, the Silver Age. He is placed in Puranic king lists some thirty-five generations before Krishna. Yet if the Kali Yuga of 432,000 years began at 3100 BCE, Rama would have to have lived at least 868,000 years earlier in order to be in the Treta Yuga of this longer cycle. According to the precessional view of the yugas advocated by Sri Yukteswar, Rama would have to have lived somewhere not long before 3100 BCE in order to be in the Treta Yuga, and this is a much more likely date.

However, this issue is complicated because different cycles exist, both shorter and longer. Besides the 25,000 year precessional cycle, there must be other longer cycles of hundreds of thousands and millions of years, just as our ordinary lives encompass cycles within cycles of the day, the month and the year.

From the standpoint of such a greater cycle, we may indeed be in a Kali Yuga, perhaps one of 432,000 years (though I am not certain of the duration or point of beginning). Within that greater cycle of Kali Yuga, however, we do appear to be in a lesser cycle Bronze Age phase of 2400 years or so.

Humanity may appear to be in a greater dark age phase because, as evidenced in the Vedas, even in Satya and Treta Yugas the great majority of human beings were on a materialistic or vital plane level, concerned mainly with the ordinary goals of family, wealth and personal happiness. Only the higher portion of humanity, the cultural elite of a few percent, appears to experience the full benefits of the ages of light. This is the same as today, when the majority of human beings live on the same emotional level as always, and only a few really understand the secrets of science and technology, though all benefit from them. This greater Kali Yuga, however, may not have started in 3102 BCE. We may not have enough information yet to know exactly when it began or how far into it we are.

The confusion between the lesser and greater cycles has led to some errors in the occult view of history. H.P. Blavatsky and her followers exemplified such confusion, as they based their views on the Hindu texts that used the longer cycle and did not understand the precessional cycle. This caused Blavatsky to make the ages of ancient civilizations and earlier humanities many times longer than they probably were. On the other hand, modern historians, with their lack of sensitivity to spiritual knowledge, make ancient cultures many times shorter than they were. The truth appears to be that ancient civilizations like India go back at least ten thousand years in this cycle. A number of earlier cycles of civilization occurred tens of thousands of years before this one.

A civilization cannot apprehend the existence of any culture higher than itself in the cycle of world ages. Our current accounts of history go back only to the cultures of Dwapara Yuga that began around 3100 BCE, like ancient Egypt and Sumeria. Such cultures were typical of the entire world at the time. Earlier cultures of the Treta and Satya yugas existed as well. These we cannot find, because we do not understand the level on which they occurred. While highly spiritual, they were not advanced technologically. The existence of the cultures of the previous cycle of world ages before 12,000 BCE remains entirely unsuspected. The flood that followed the end of the Ice Age eliminated their traces.

It is not possible to say how many but civilizations such as we know of have been in existence for many tens of thousands of years. Nor is there any end to such cycles in sight. By some accounts, it may take up to a million years of evolution for the average soul to pass through the human domain. In this regard the human race may be quite young, even at an age of several hundred thousand years old.

Technology, particularly in its gross contemporary form with all its pollution, must be a rare and transient phase of human culture. It cannot exist very long, at most a century or two, without destroying the planet. If it existed in previous humanities, as it may well have done, it would have been passed through quickly and the damage it caused would have been cleaned up (which is why we find no traces of it). We must develop a cleaner and more natural form of technology, like solar energy, in order to survive in the long run as a species.

The majority of human cultures have always been religious and spiritual rather than materialistic in nature. All ancient and medieval cultures were of a religious bent, and those of the Orient have remained largely so into the modern age. Technology, particularly in its invasive form that disrupts the natural environment, does not characterize human culture. It is a temporary deviation from true human culture, which is that of the spirit.

Each precessional cycle marks a different age of humanity. Our present world age began with the end of the Ice Age over ten thousand years age. Its early beginnings, Satya and Treta yugas, are recorded in the hymns of the Rig Veda, the oldest scripture of India. Traces of this teaching are found in mythology all over the world and in the ancient worldwide solar religion. What archeologists see as the beginnings of agriculture and civilization in early ancient times was merely a shifting of culture brought on by many geological and climatic changes relative to the new age.

According to the Vedic view and the testimony of the ancients, the Earth goes through major changes of geography and climate. For example, a mere ten thousand years ago Chicago was under a permanent mass of ice, as was much of the northern hemisphere. Such global renovations are experienced by human beings as cataclysms, earthquakes, and floods. Many such dramatic changes are recorded in books like the Bible or the Vedas. While they are often dismissed as superstition, evidences of the ending of the Ice Age, great earthquakes and floods can be found in the ancient world. Important rivers of Vedic times, like the Saraswati, have long since gone dry, though we can trace their dry river banks through aerial photographs. Such global cataclysms usually correspond with changes of world ages. Nature goes through constant changes and the Earth is periodically renovated a process which includes clearing out the influences of previous humanities.

It is difficult for humanities of one world age to see or appreciate those of a previous world age. Our present world age humanity originated with certain seed cultures in the Himalayas during the end of the Ice Age. The previous world age humanity was Atlantean. Only students of the occult accept the existence of previous world ages, with different opinions abounding. Some of these opinions are based on racial memories that may be subjective or confused. Yet the existence of such cultures long before the so-called beginnings of history is beyond doubt to those of deeper perception.

Ascending and Descending Cycles

The two halves of the precessional cycle have their characteristic differences of mentality. In the descending side the spiritual energy is decreasing or retreating from a point of fullness, while in the ascending side it is increasing and expanding from a point of deficiency.

It is difficult for cultures in the ascending half of the world ages to understand those in the descending half. Descending cultures, like those of the Orient, are traditional, conservative and authoritarian. They are trying to preserve the light of truth from the past, the previous ages of light. Most ancient cultures were of this order. Ancient Egypt was a typical descending culture. It became so enmeshed in its cult of the past (which became a cult of death) that it eventually perished of its own inertia.

Ascending cultures, on the other hand, are non-traditional, liberal and revolutionary. They are moving towards the light of truth in the future, which has yet to be defined. Western culture is based upon Greco-Roman influences which go back only to 500 BCE and did not entirely surface until the Renaissance. Hence it cannot understand cultures that originate from earlier world views. America today is a more limited type of ascending culture, as its origins go back only a few centuries. It is basically an ascending Bronze or Dwapara Yuga culture. It is characterized by a certain seeking of light and truth but in a superficial and outward manner.

Not surprisingly, a natural misunderstanding exists between descending and ascending, traditional and non-traditional cultures, such as we observe in the world today. Descending cultures are based on a higher spiritual truth, but it has often become so rigid, traditionalized and stereotyped that they may misrepresent it, as with the caste system in India. Ascending cultures are more open and creative, with a freedom of thought and inquiry, but often in an arbitrary way that may be far from any real basis in truth. They appear immature, materialistic and sensate oriented.

We must combine both these cultural influences in a positive way. The freedom and humanitarianism of the ascending mind needs the balance of the reverence and spirituality of the descending mind. As we go forward in our cycle of development we will be able to see back further and achieve such an integration. This is one of the great challenges of the world today, and one that can only be met with great effort. The divisions of East and West, spiritual and material, ancient and modern – divisions which are so strong in our minds – show this problem.

Yet within all these cycles exists an ongoing human evolution, a spiral of growth. Even if it falls back for a time, it will arise again with new force. Though we have declined spiritually from ancient cultures, we may have gained something materially and intellectually that can enhance our ascent back to those heights. Ultimately, humanity is moving to the point where we can transcend all external influences and live in a perpetual Golden Age in which we can return to the inner Self which stands above the influences of time. No one can say when this great leap will occur. It is possible at any time; but so far it has been quite rare, even for individuals. We cannot expect it soon for the majority. Some of us can see the greater potentials of our world age. Fewer can see the potentials of more advanced world ages. Still fewer can discover the eternal that is our real home; but even one such soul becomes a beacon for all humanity and shakes the foundation of the ignorance that rules us.

Harmonization with the Galactic Center

An important cosmic event is occurring now. The winter solstice is now at a point of conjunction with the galactic center. There is some doubt as to the exact location of this point. I would place it at 06º 40′ Sagittarius, or the middle of the nakshatra Mula. Depending upon the ayanamsha one uses, this conjunction may be occurring either right now or in the next few decades. The same event appears mirrored in the calendric calculations of the Maya, a culture that shared many practices with the Vedic people.

This indicates a harmonization of humanity with the Divine will as transmitted from the galactic center. The new spiritual thinking of today may be a result of this attunement process, which insists that we enter into a new ascending age of light and cast off the shadows of the dark ages of strife and dissention. Though some global shock and suffering must be endured, the outcome can only be ultimately for the good. We should have faith in the Divine will behind this process and not give in to the despair that the present state of the world must evoke in us. Though we may not be quickly ushered into an age of enlightenment, much positive growth will occur. A shift in history as significant as any to date will be experienced, with a movement from darkness to light and a new seeking of consciousness.

By the accounts of ancient thinkers like Plato, the flood that destroyed Atlantis and ended the Ice Age occurred about 9300 BCE (9000 years before Plato). This was when the summer solstice was in conjunction with the galactic center, a point completely opposite the one today. Such new cataclysms are possible in the coming century, particularly as we continue to disrupt and destroy our ecosystem. More reverence for the cosmic powers would be a good thing for our culture. We live under cosmic laws, which, having violated, we must suffer for. It was not just superstition that caused the ancients to tremble before God and beg his mercy. It was such experiences of global retribution that we may yet also see. Unless we learn to respect our planet, nature, other creatures and spiritual teachings, we as a species may have to undergo a great purification that will not be pleasant for anyone.

The Star Vega or Abhijit

Vedic astrology regards the North Pole as the spiritual pole of the globe from which higher spiritual influences come into the planet. However, the North Pole star does not remain the same throughout the precessional cycle. At the opposite side of the precessional cycle, the point of greatest light, the bright star Vega (alpha Lyra) serves to mark the North Pole. Vega is part of a special constellation which is used in Vedic astrology and which is called Abhijit or “complete victory;” it is ruled by Brahma, the cosmic creative power.

Vedic astrology shows a connection between our sun and the star Vega. Vega may be a controlling star for our Sun, its guide; or perhaps our Sun may revolve around it or with it around some greater center. Vedic astrology looks back to a time some fifteen thousand years ago when Vega was the North Pole star. Apart from the galactic center, Vega may be another important point of light that governs life on Earth.

The following is one of several articles by David Frawley on Vedic and Tantric Mantras and their applications.

The following are the name (nama) mantras for the planets as preceded by their Shakti or power mantras. These can be used to connect with the planetary deities and to energize all the higher powers of the planets.

Sun – Om Hrim Sum Suryaya Namah

Moon – Om Shrim Som Somaya Namah

Mars – Om Krim Kum Kujaya Namah

Mercury – Om Aim Bum Budhaya Namah

Jupiter – Om Strim Brahm Brihaspataye Namah

Venus – Om Klim Shum Shukraya Namah

Saturn – Om Hlim Sham Shanaye Namah

Rahu – Om Dhum Ram Rahave Namah

Ketu – Om Hum Kem Ketave Namah

Pronunciation: Hrim – Hreem, Shrim – Shreem, Strim – Streem, Prim – Preem, Klim – Kleem.
If you aren’t knowledgeable of Sanskrit, seek one who is in order to clarify pronunciation.

Chant to the Supreme Light

Antarjyoti bahirjyoti pratyagjyoti paratparah
Jyotirjyoti swayamjyoti atmajyoti shivosmyaham

Light is on the inside, light is on the outside, light is in myself, beyond the beyond.
The Light of lights, I myself am light, the Self is light, I am Shiva!

Explanation of Planetary Shaktis

Sun – Hrim, Harana Shakti, the power to hold, energize, attract and fascinate.

Moon – Shrim, Sharana Shakti, the power of refuge, surrender, peace and delight

Mars – Krim, Karana Shakti, the power of action, work, motivation, and transformation.

Mercury – Aim, Vachana Shakti, the power of articulation, calling, guiding and teaching.

Jupiter – Strim, Starana Shakti, the power of expanding, unfolding, blossoming and evolving.

Venus – Klim, Kama Shakti, the power of love, delight, contentment and fulfullment.

Saturn – Hlim, Stambhana Shakti, the power of delaying, stopping, holding, and terminating.

Rahu – Dhum, Dhavana Shakti, the power of obscuring, hiding, protecting and preparing.

Ketu – Hum, Havana Shakti, the power of offering, sacrifice, destruction and transformation.

This is one of several articles by David Frawley on the Vedas, Vedic Astrology and the Nakshatras.

Each Nakshatra reflects certain wishes or desires that those who born under them are inclined to have. In the Vedas each Nakshatra deity reflects these wishes, that those who worship this deity and its Nakshatra will gain. This material comes from the Taittiriya Brahmana III.1.4. It affords additional insight on the Nakshatras and their meaning. I have condensed the material to make it as relevant as possible.

The Ashwins desired, “May we be possessed of good hearing and not be deaf. “One who makes the appropriate offering to the Ashwins and to Ashwini becomes possessed of good hearing and will not become deaf.Ashwini Nakshatra grants the power of hearing on both outer and inner levels. That is why this Nakshatra relates to secret knowledge and to miraculous powers.
Yama desired, “May I win the lordship of the ancestors.” One who makes the appropriate offering to Yama and to Bharani wins the lordship of the ancestors and wins the lordship of his peers.Those born under Bharani want to be respected by their elders and by their peers.
Agni desired, “May I be the eater of food for the Gods.” One who offers to Agni and Krittika the appropriate offering becomes an eater of food for mortals.Agni as fire both cooks and digests food. Krittika provides nourishment and the power to digest it as well. Those born under it like to provide for others in this way.
Prajapati created creatures but thus created they went way. Of them he thought about Rohini. He desired, “May she approach me. May we unite together.” One who makes the appropriate offering to Prajapati, to Rohini, his beloved approaches him and he unites with her.Rohini is a Nakshatra of love, passion and sexuality that is generally fertile and creative, but not inclined to tolerate limits. Because of this it is very productive for almost everything but can draw jealously upon it.
Soma desired. “May I win the lordship of the plants.” One who makes the appropriate offering to Soma, to Mrigashira, wins the lordship of the plants, wins the lordship of his peers.Those born under Mrigashirsha want to provide the Soma, delight or enjoyment to their peers. They can be exhilarating and entertaining leaders, shining on others like the Moon. For this reason they usually do best with a retinue of friends.
Rudra desired, “May I become the lord of the animals.” One who makes the appropriate offering to Rudra, to Ardra, becomes the lord of the animals.Rudra is the lord of the wild animals and all things wild, strange or disturbing. These come through Ardra, which therefore needs to seek control over them.
The Earth in the beginning had no growths. She desired, “May I produce herbs and trees.” One who makes the appropriate offering to Aditi, to Punarvasu, produces progeny and cattle.Punarvasu is a creative Nakshatra ruled by the Earth as the World Mother Aditi. It gives the ability to create in form and structure. Those born under it like to produce things in a maternal way.
Brihaspati desired, “May I possess the splendor of spiritual knowledge.” One who makes the appropriate offering to Brihaspati, to Pushya, gains the splendor of spiritual knowledge.Pushya connects us with spiritual knowledge, but also religion, ritual and morality in general. Through it the good overcomes the evil.
The Gods and the Demons were at war. The Gods made an offering to Aslesha. This drove away the Demons. One who makes the appropriate offering to the Serpent God, to Aslesha, drives away his hateful opponents.In Aslesha one can defeat one’s enemies. Through it one gains the poison of the serpent to use on others. Those born under Aslesha make powerful warriors with powerful weapons.
The Fathers desired, “May we flourish in the world of the ancestors.” One who makes the appropriate offering to the Fathers, to Magha, flourishes in the world of the ancestors.Magha gives fame that lasts through the generations. Those born under it seek a high reputation for themselves, a kind of kingly or paternal status.
Bhaga desired, “May I partake of the best portion of the Gods.” One who makes the appropriate offering to Bhaga, to the Phalgunis, gains the best portion among his peers.Those born under Purva Phalguni seek the best portion for themselves. They become connoisseurs in life, seeking what is subtle and refined.
Aryaman desired, “May I become the lord of the animals.” One who makes the appropriate offering to Aryaman, to the Phalgunis, he becomes the lord of the animals.Those born under Uttara Phalguni seek colleagues and followers in order to help them in their causes, which are generally noble in nature (at least to them).
Savitar desired, “May the Gods place their faith in me.” One who makes the appropriate offering to Savitar, to Hasta, men place faith in him. He becomes the Sun among his peers.People born under Hasta want to be believed in and want others to have faith in them. They regard themselves as capable of great achievements and can serve to rally and inspire people around them.
Twashtar desired, “May I gain a wonderful progeny.” One who makes the appropriate offering to Twashtar, to Chitra, gains a wonderful progeny.Twashtar is a form of the Creator, usually called Prajapati. Chitra therefore has great creative powers, giving splendor, multiplicity and abundance.
The Wind desired, “May I win the freedom to move as I wish in all the worlds.” One who makes the appropriate offering to the Wind, to Swati, gains the freedom to move as he wishes in all the worlds.The Wind, Vayu, has free movement in all the worlds. Those born in Vayu’s Nakshatra of Swati have a similar desire. They don’t like to be held or tied down. They like to travel where they want and when they want.
Indra and Agni desired, “May I gain the greatest splendor among the Gods.” He makes the appropriate offering to Indra and Agni, to Vishakha, gains the greatest splendor among his peers.Vishakha is a competitive Nakshatra and has a fiery and lightning like energy and effects. Its natives seek power and recognition.
Mitra desired, “May I be regarded as a friend in all the worlds.” One who makes the appropriate offering to Mitra, to Anuradha, becomes regarded as a friend in all these worlds.Those born under Anuradha want to be friends with everyone. They are emotionally sensitive to others and place the welfare of others over their own.
Indra desired, “May I gain supremacy among the gods.” One who makes the appropriate offering to Indra, to Jyeshta, gains supremacy among his peers.Those born under Jyeshta seek to be the best and the highest but on their own, by their own effort, as individuals, not by relying on others. They often do their best when left alone.
Prajapati desired, “May I find the root of progeny.” One who makes the appropriate offering to Prajapati, to Mula, gains the root of progeny.Here Mula is ruled by Prajapati, the Creator, who also rules Rohini. This gives Mula a more creative energy. Mula means root. It gives the root of progeny or strong creative powers, somewhat like Rohini. In the negative sense in the Vedas, Mula ruled by Nirriti takes away the root of one’s progeny or causes the loss of one’s first child.
The Water Goddesses desired, “May we at our wish gain the sea.” One who makes the appropriate offering to the Water Goddesses, to Ashadha, gains at wish the sea.Under Purvashadha one seeks connections like water desiring to reach the ocean. It is a creative, nurturing and healing Nakshatra.
The Universal Gods desired, “May we win a victory that can never be lost.” One who makes the appropriate offering to the Universal Gods, to Ashadha, gains a victory that can never be lost.Uttarashadha is a competitive Nakshatra that causes us to seek great achievements, but in alliance with others, in great partnerships, organizations and associations. One succeeds by virtue of one’s broad connections.
Vishnu desired, “May I hear people say good words about me. May I not gain any bad regard.” One who makes the appropriate offering to Vishnu, to Shravana, hears good words about himself and does not come to any bad regard.Those born under Shravana are concerned about what people say about them and about their public reputation. They will strive to keep themselves in good repute. They are sensitive about the opinions of others.
The Vasus desired, “May we revolve around the summit of the Gods.” One who makes the appropriate offering to the Vasus, to Dhanishta, gains the summit among his peers.The Vasus rule over material and worldly splendors, which their Nakshatra grants. They gain through high association.
Varuna desired, “May I be firm and not unsteady.” One who makes the appropriate offering to Varuna, to Shatabhishak, becomes firm and not unsteady.This firmness also implies freedom from disease and debility. Shatabhishak is a Nakshatra of healing and energization.
Aja Ekapat desire, “”May I gain radiance and the splendor of spiritual knowledge.” One who makes the appropriate offering to Aja Ekapat, to Purva Bhadra, gains radiance and the splendor of spiritual knowledge.Purva Bhadra has a great spiritual potential like Brihaspati ruled Pushya. It can give even more insight, perception and spiritual fire – that of the soul. It awakens us to our higher spiritual potential and power in life.
Ahir Budhnya desired, “May I find a foundation.” One who makes the appropriate offering to Ahir Budhnya, to Uttara Bhadra, gains a foundation.Uttara Bhadra grants a firm foundation in life, connecting us with the wellsprings of vitality, the serpent who dwells in the middle of the sea.
Pusha desired, “May I become the lord of the animals.” One who makes the appropriate offering to Pusha, to Revati, becomes lord of the animals.Revati gives lordship over domestic cattle, richness of harvest and fertile fields. Those born under this Nakshatra like the good things of life but as are in harmony with nature.

This is a key article by David Frawley on the Nakshtras and how to use them, widely circulated and used, including as a predictive tool.

Each Nakshatra has its particular power or Shakti. These are also the powers of the Devatas or the deities ruling the Nakshatras. Each of these Shaktis has its effect above and its effect below, and the final result of these three factors. The imagery is of common factors of plants, healing, worship, marriage and death.

This is a teaching that derives from an ancient Vedic text called Taittiriya Brahmana I.5.1 and from the commentary of Bhattabhaskara Mishra. The first paragraph relates to the textual reference. The second paragraph consists of my own comments based upon it.

Ashwini

Ashwini is govern by the Ashwins, the twin horsemen. It has the power to quickly reach things (shidhra vyapani shakti). Its basis above are the creatures to be healed. Its basis below is the healing therapies. From these three the entire world becomes free of disease.

Ashwini Nakshatra brings about quick aid and energization. The healing power of Ashwini is evident from these comments, particularly their ability to bring about fast, radical or miraculous cures as well as rejuvenation. The Ashwins are forces of Prana or the life-force, which is quick in its action to stimulate, help, and initiate a new level of activity.

Bharani

Bharani is ruled by Yama, the God of Death. It has the power to take things away (apabharani shakti). Its basis above is the removal of life from the body. Its basis below is the carrying of the soul to the realm of the ancestors. By the combination of these three factors creatures move on to the next world.

Bharani Nakshatra takes away that which has reached its term of life to a new condition. It shows the movement of the soul away from the body. Yama guides the soul to the astral plane, where it can experience the result of its karma from the present life and prepare for the life to come. Yama is a figure of discipline and sacrifice.

Krittika

Krittika is ruled by Agni, the God of Fire. It has the power to burn (dahana shakti). Its basis above is heat and below is light. The result of these three is burning or purification.

Krittika Nakshatra burns up negativity, purifies what is mixed, and cooks or prepares that which is not yet ripe. Agni is mainly the God of the sacred fire, so purification is perhaps the dominant action, not destruction, though purification does involve the destruction of impurity. Agni is also the fire that cooks our food and so there is a nourishing side to its effects as well. This fire has a childlike nature.

Rohini

Rohini is ruled by Prajapati, the Creator. Its power is growth (rohana shakti). Its basis above is the plants and below is the waters. The result of these three is creation.

Rohini Nakshatra allows for growth and creation on all levels, bestowing great fertility. However it also evokes some degree of jealousy because others may resent that a person gains such abundance. More over it can increase desire. But these are only side effects to its great prosperity. Prajapati is the creator who can bestow everything so we should be careful what we want.

Mrigashirsha

Mrigashirsha is ruled by Soma, the God of the Moon or the immortal nectar. Its power is giving fulfillment (prinana shakti). Its basis above is extension. Its basis below weaving (producing clothing). These three together make the world enjoyable.

Mrigashirsha Nakshatra fills or covers with joy. It is like a beautiful cloth to make our life more attractive. Soma is a great enjoyment that is won, conquered, bought or stolen, so its procurement does not always come easily. However what does not require effort to gain is not always enjoyed either.

Ardra

Ardra is ruled by Rudra, the fierce form of Lord Shiva who represents thunder. Its power is effort (yatna shakti), particularly for making gains in life. Its basis above is hunting or searching. Its basis below is reaching the goal. These three bring about achievement.

Ardra Nakshatra arouses us to greater effort in life. This struggle can bring great rewards but not without persistence and a degree of luck. Rudra is the hunter and the wielder of the bow. The idea here also suggests placing of the arrow and hitting the target. For this one must have a good aim, as well as strength to shoot. Rudra is also the lord of wild animals.

Punarvasu

Punarvasu is ruled by Aditi, the Great Mother Goddess. Its power is the ability to gain wealth or substance (vasutva prapana shakti). Its basis above is the wind or air. Its basis below is wetness or rain. These three bring about the revitalization of the plants.

Punarvasu Nakshatra brings about the return of energy and vitality, like the return of the monsoon rains after the dry season. It causes our creative growths and inspirations to be renewed. Aditi is the Earth Goddess who grants all abundance and gives birth to all the Gods.

Pushya

Pushya is ruled by Brihaspati, the God of Divine wisdom. Its power is the ability to create spiritual energy (brahmavarchasa shakti). Its basis above is sacrificial worship. Its basis below is the worshipper. These three result in the creation of spiritual energy.

Pushya Nakshatra increases our good karma and good efforts. The value of this Nakshatra for religious and spiritual practices is emphasized. Brihaspati is the lord of speech, particularly prayer, and of all forms of worship, including meditation, so these indications are all in harmony with his functions.

Aslesha

Aslesha is ruled by the serpent God. It has the power to inflict with poison (visasleshana shakti). Its basis above is the approach of the serpent. Its basis below is trembling and agitation. These three together bring about destruction of the victim.

Aslesha Nakshatra paralyzes the enemy. This can be helpful if we have enemies but it can serve to give a person an inimical temperament as well. It all depends upon how the energy of this Nakshatra is used. Serpents also give wisdom, but a practical wisdom through which one can overcome enemies and obstacles.

Magha

Magha is ruled by the Ancestors. It gives the power of to leave the body (tyage kshepani shakti). Its basis above is mourning. Its basis below is leaving the body. These three together bring about death.

Magha Nakshatra causes a change of state or condition, a kind of death. Usually it shows that we are coming to the end of a cycle. Its condition is prior to that of Bharani which indicates the movement of the soul away from the body. Of course there are higher meanings of this Nakshatra relative to Ancestors including ancestral pride and power.

Purva Phalguni

Purva Phalguni in the Vedic order is ruled by Aryaman, the God of contracts and unions. It gives the power of procreation (prajanana shakti). Its basis above is the wife or female partner. Its basis below is the male or masculine partner. These three together bring about the creation of the fetus.

Purva Phalguni brings about union and procreation on all levels. Yet this follows some official agreement or marriage and is part of the creation of a new family or social order. Aryaman governs such productive alliances and also arranges the marriage festival.

Uttara Phalguni

Uttara Phalguni in the Vedic order is ruled by Bhaga, the God of happiness. Its power the giving of accumulation or prosperity (chayani shakti) through marriage or union. Its basis above is the wealth gained from ones own family. Its basis below is the wealth gained from ones partner and her family. These three together bring about the accumulation of wealth.

Uttara Phalguni brings the prosperity that results through union. It indicates both the need for union and for organizing the resources gained through it. Bhaga is also a God of wealth who brings about the right apportionment of resources. While the previous Nakshatra shows marriage this shows the setting up of the household for the newly married couple.

Hasta

Hasta is ruled by Savitar, the creative form of the Sun God. Its power is the ability to gain what we are seeking and place it in our own hands (hasta sthapaniya agama shakti). Its basis above is the seeking of gain. Its basis below is the process of gaining. These three together place what one wishes to gain in ones own hand.

Chitra

Chitra is ruled by Twashtar, the Cosmic craftsman. Its power is ability to accumulate merit in life (punya cayani shakti). Its basis above is the law. Its basis below is the truth. Through these three the worker is able to gain honor in his work.

Chitra allows us to gain the fruit of our good karma that comes through righteousness. It has a highly spiritual energy and effect. Twashtar creates enduring forms, like a blacksmith, and also produces variety and abundance.

Swati

Swati is ruled by Vayu, the God of the Wind. It gives the power to scatter like the wind (pradhvamsa shakti). Its basis above is moving in various directions. Its basis below is change of form. The result of these three is transformation.

Vishakha

Vishakha is ruled by Indra and Agni, who represent the powers of heat and lightning in the Atmosphere. It gives the power to achieve many and various fruits in life (vyapana shakti). Its basis above is plowing or cultivation. Its basis below is the harvest. These three gives us the fruit of the harvest.

Vishakha provides the effort to achieve our goals abundantly through time, like a farmer plowing his field. It does not give immediate results but perhaps greater long term gains. Indra and Agni here are agriculture Gods showing the ripening effect of heat, rain and seasonal changes.

Anuradha

Anuradha is ruled by Mitra, the Divine Friend. It gives the power of worship (radhana shakti). Its basis above is ascension. Its basis below is descension. From these three honor and abundance is gained.

Jyeshta

Jyeshta is ruled by Indra, the ruler of the Gods. It has the power to rise or conquer, and gain courage in battle (arohana shakti). Its basis above is attack and its basis below is defense. The result of these three is that one becomes a hero.

Jyeshta allows us to reach the summit of our personal powers but it requires great courage and effort. It shows karmic battles that require our complete energization in order to overcome. Indra is the king of the Gods who must eventually alone and single handed defeat the dragon, the most fearful of serpents. Though his position looks hopeless, he wins by courage and cunning, not by strength of arms.

Mula

Mula is ruled by Nirriti, the Goddess of destruction. It has the power to ruin or destroy. Its basis above is breaking things apart (barhana shakti). Its basis below is crushing things. Through these three one gains the power to destroy destruction.

In bringing afflictions Mula Nakshatra allows us to destroy their root, as long as they don’t overcome us. It shows the necessary destruction to proceed a new creation. Nirriti is Alakshmi or the denial of Lakshmi (abundance and prosperity). She is Kali or the negative effect of time that we must protect ourselves from or use to our advantage.

Purvashadha

Purvashadha is ruled by the Waters (Apas). Its power is that of invigoration (varchograhana shakti). Its basis above is strength. Its basis below is connection. Through these three one gains lustre.

Purvashadha brings about purification and regeneration, like the energy gained through taking a bath in water. It provides us additional energy for our efforts. These effects flow from the Waters, which in this instance are heavenly in nature and can provide inner purification.

Uttarashadha

Uttarashadha is ruled by the Universal Gods (Vishwe Deva). Its power is grant an unchallengeable victory (apradhrisya shakti). Its basis above is the strength to win. Its basis below is the goal that one can win. From these three one becomes the unchallenged winner.

Uttarashadha brings us to the summit of our power, support and recognition, not so much through our personal efforts (which is more the case in Jyeshta) but with the appropriate alliances and support of all the Gods. Our victory depends upon a righteous cause that is beneficial to all, which we are helping in. Here we fight more as the leader of an army.

Shravana

Shravana is ruled by Vishnu, the pervador. Its power is that of connection (samhanana shakti). Its basis above is seeking. Its basis below are the paths. The result of these three is the connection of all things together.

Shravana enables us to link people together by connecting them to their appropriate paths in life. This requires receptivity and listening, and results in understanding and aspiration. Vishnu with his three strides links together the three worlds of Earth, Atmosphere and Heaven, connecting all creatures with the Gods.

Dhanishta

Dhanishta is ruled by the Vasus, the Gods of abundance. Its power is to give abundance and fame (khyapayitri shakti). Its basis above is birth. Its basis below is prosperity. These three give the power to bring people together.

Dhanishta allows us to bring the resources of people together. In this way it builds upon the connections of Shravana and makes them more practical. The Vasus are the deities of the Earth that give abundance on the earthly plane. They are manifestations of Agni or the sacred fire and show the gifts that it can dispense.

Shatabhishak

Shatabhishak is ruled by Varuna, the God of the cosmic waters. It has the power of healing (bheshaja shakti). Its basis above is extension or pervasion over all. Its basis below is the support of all. These three make the world free of calamity.

Shatabhishak counters difficult karmas through Divine grace and repentance. These include not only diseases but difficulties of all kind, including sin. While Ashwini gives more immediate cures, Shatabhishak brings about a healing crisis leading to revitalization. Varuna is a God of sin, debts, injury and disease, who cannot only bring these calamities upon us but can remove them from us, if we propitiate him sincerely.

Purva Bhadra

Purva Bhadra is ruled by Aja Ekapad, the one-footed serpent. It gives the fire to raise a spiritual person up in life (yajamana udyamana shakti). What is good for all people is its basis above. What is good for the Gods is its basis below. These three cause the entire world to be supported.

Uttara Bhadra

Uttara Bhadra is ruled by Ahir Budhnya, the serpent of the depths of the Atmosphere. Its power is the bringing of the rain (varshodyamana shakti). Its basis above is the raining clouds. Its basis below growing of the plants. From these three factors the three worlds gain their stability.

Uttara Bhadra grants growth and prosperity in a broad way, benefiting the entire world. This makes it very auspicious. Ahir Budhnya is the benefic serpent who brings the rain, connecting us with the creative powers at the foundations of the world.

Revati

Revati is governed by Pushan, the nourishing form of the Sun God. It has the power of nourishment symbolized by milk (kshiradyapani shakti). Its basis above is the cows. Its basis below are the calves. These three bring about the nourishment of the entire world.

Revati creates abundance through providing proper nourishment. It helps all people in their efforts. Pushan is the lord of cattle and the lord of the paths. He leads, protects and gathers the herd in their movement, particularly to new pastures. In this way he also protects the soul in its journey to the next world.

By David Frawley (Pandit Vamadeva Shastri)

Soma and the Orientation of the Zodiac

The key to the meaning of the signs of the zodiac should be evident from the orientation of the zodiac itself. The most dramatic factor in stellar observation for any person is the Milky Way. The meaning of the signs of the zodiac, if stellar based, should be centered on their relationship to the Milky Way. The Milky Way intersects the zodiac around two main points, 0 Gemini and 0 Sagittarius.

In Vedic thought, the area of the Milky Way, and the surrounding signs of Taurus and Gemini, was regarded as the most auspicious portion of the zodiac, particularly the Nakshatras Rohini and Mrigashira. On the other hand, the opposite side of the Milky Way, and the surrounding signs of Scorpio and Sagittarius, was regarded as most inauspicious, particularly the Nakshatras Jyeshta and Mula.

The 0 Gemini area is marked by the Nakshatra of Soma called Mrigashira or the antelope’s head (23 20 Taurus – 06 40 Gemini, with 0 Gemini as the central point). It is said to be the head of Prajapati or Brahma, the Creator, who also has the form of a deer or antelope. Mrigashira includes the same region as the constellation Orion, marking its upper portion. If one draws a line directly north from the three stars in the belt of Orion one comes to the star Calpella (Alpha Auriga), the star called the heart of Brahma (Brahma-hridaya) in Vedic thought (Surya Siddhanta VIII.20). This appears to be the main spiritual power point in the Vedic zodiac.

Soma in Vedic thought, we should note, is the nectar of immortality and the drink of the Gods. It is also identified with the Moon and with various sacred plants. The Vedic view appears to be that the Milky Way in this region of the sky is the heavenly Soma.

The opposite side of the zodiac or the 0 Sagittarius area was, on the contrary, a region of death and poison, the worst place in the zodiac for the Moon to be located at birth–said to signify death of the person or death in his family. It is marked by two Nakshatras, Jyestha at the end of Scorpio (16 40 – 30 00) said to kill the eldest born (Jyestha-ghna) and Mula at the beginning of Sagittarius (00 – 13 20) said to be ruled by Nirriti or the Goddess of calamity, said to pull out the root of the family (Mula-barhana, also called Vichrita in the Vedas). As early as the Atharva Veda, there are several hymns to protect a person from the influence of these two malefic Nakshatras (VI.110, 112, 117, 121). Clearly the Taurus-Gemini side of the Milky Way represents the nectar of immortality or Soma, while the opposite Scorpio-Sagittarius side of the Milky Way represents poison or death. Rohini and Jyeshta: Taurus and Scorpio.

There are two important first magnitude red giant stars almost exactly opposite each other in Taurus and Scorpio; Aldeberan (Alpha Taurus) called Rohini in Vedic thought and Antares (Alpha Scorpio) called Jyestha in Vedic thought. They are located around 18 degrees of Taurus and 20 degrees of Scorpio (according to Surya Siddhanta VIII.4 and VIII.18. They mark the doorways to the Milky Way.

Rohini or Aldeberan is the main star of the Nakshatra Rohini (10 00 – 23 20 Taurus) ruled by Prajapati or Brahma, the creator. Rohini herself is the daughter of Prajapati and the wife or favorite of the Moon. Rohini Nakshatra represents the gods, dharma and good fortune (Lakshmi) and is said to be the most fortunate of all Nakshatras for worldly affairs. Opposite to it, Jyeshta or Antares is the star of misfortune (alakshmi), death and the Asuras, perhaps the worst Nakshatra for worldly affairs. Jyeshta is ruled by Indra, the king of the Gods, and is said to be where he fights and overcomes Ahi-Vritra, the serpent or dragon that dwells there. So it is also the Nakshtra of Vritra or the dragon.

This Aldeberan-Antares or Rohini-Jyeshta axis is the main line of good fortune and misfortune in the Vedic zodiac that provides a key to the signs as well. We can link it with the Milky Way axis with which its meanings are aligned.

The main Vedic symbol of the creative power is the Bull (vrisha or vrishabha). It relates to Brahma (the Brahma bull) or the creator, also called Prajapati or the lord of progeny. This is the probably Vedic basis of the bull as the symbol of the sign Taurus, which is Prajapati’s or Brahma’s sign, the source of his creative power. The bull is also a symbol of virility and sexual power, which comes into play here as well. Vrisha, which is short for Vrishabha or bull, specifically means virility.

The scorpion, on the other hand, is a symbol of poison and misfortune in the Vedas, occurring in the regard as early as the Rig Veda (I.191.16). Therefore, it easily became the symbol of the sign opposite Prajapati or Taurus, the place of Jyestha or the star of conflict and misfortune. Jyeshta’s association with Vritra, the snake or serpent suggests a similar symbolism. Therefore, the Rohini-Jyestha axis in Vedic thought helps us understand Taurus and Scorpio as signs in the zodiac representing the opposing forces of life and death, creation and destruction.

In Vedic thought, the Creator Prajapati is a kind of demiurge, not the supreme divine. His creation of the world of time and death is based on desire and is stained by duality. In some myths his creation proceeds through his intercourse with his own daughter (Rohini), for which sin Prajapati himself is eventually slain by the other Gods. The Gods come together and create the great God Rudra to slay Prajapati with his arrow for this indiscretion. Opposite Prajapati, therefore, is always the shadow of lust and envy. This also enters into the symbolism of Scorpio.

The region of Scorpio in Vedic thought is also related to the God Mitra who is the deity of the previous Anuradha (03 20 – 16 40), the previous Nakshatra to Jyeshta. Mitra is also the God of death, Mrityu. Mitra in Persian thought is the slayer of the bull and is often accompanied by a scorpion for this process. For the Romans, Mitra became the Sun God as the God of the zodiac itself!

Indra, who rules Jyestha, is himself the king of the Gods, while Prajapati as the father of the Gods is also the father of Indra. However, in Vedic mythology Indra fights with Prajapati, having to overcome his own father to gain his own independence. This Indra-Prajapati opposition also comes out in the Taurus-Scorpio axis.

As Prajapati is only a demigod, his opposition or destruction can also come from the higher Gods like Mitra, Indra or Rudra who transcend the dualities and outer forces of creation. This Taurus-Scorpio, Rohini-Jyestha axis and its dualism is perhaps the key to the entire zodiac on both inner and outer or worldly and spiritual lines.

Gemini and Sagittarius

Prajapati’s main action is procreation or prajanana. This occurs through the creation of couples as the Vedas and Upanishads say. The Prashna Upanishad I.15. says that those who follow the law of Prajapati is to create couples or give rise to intercourse or Mithuna. This provides a basis for calling the sign after the bull or Taurus as Mithuna or Gemini, which in Vedic thought is not portrayed as twins but as a male and female couple. Note that Vedic Soma is also connected to enjoyment, sexuality, reproduction, which can be related to the Milky Way or heavenly Soma as located in Gemini.

The two main stars that mark the constellation of Gemini, Castor and Pollus or Alpha and Beta Gemini, are the two stars that mark the Nakshatra of Punarvasu (20 00 Gemini – 03 20 Cancer) and the end of the sign Gemini. They are ruled by Goddess Aditi, who is the great Earth Mother, carrying a similar creative energy to that of Prajapati. Punarvasu is a dual constellation and so regarded itself as a couple. So these twin stars could easily be brought into the Gemini symbolism.

Gemini and Sagittarius as opposite signs follow a similar dualism and have similar stories as Taurus and Scorpio. Gemini contains the Nakshatras Mrigrashira (23 20 Taurus – 06 40 Gemini) ruled by Soma and Ardra (06 40 – 20 00 Gemini) ruled by Rudra. Mrigashira is the antelope’s (Mrigas) head (shira) slain by the arrow of Rudra, the hunter, who rules nearby Ardra. It is also Prajapati’s head where he is slain by Rudra’s arrow for having sex with his own daughter, Rohini. So his coupling or Mithuna is also the basis of Prajapati’s death.

The opposite sign of Sagittarius is symbolized by a bow and arrow (called Dhanus or the bow in Vedic thought), which may also reflect this slaying of Prajapati. Its first Nakshatra Mula, though technically in the Sagittarius subdivision (00 – 13 20 Sagittarius), actually consists of the two stars at the tail of the Scorpion, the stinger that contains its poison. Mula is ruled by Nirriti, the goddess of destruction, who is listed in Vedic texts as a form of Rudra. In Vedic hymns it is also to Rudra, the bowman, to whom one prayers to avert calamity (Nirriti), as in the famous Rudram chant of the Yajur Veda. So one can easily see how the figure of Rudra with his arrow, which also occurs in the Ardra portion of Gemini, gets transferred to Sagittarius on the opposite side of the zodiac based upon the dualism inherent in the zodiac.

Rudra is also a horseman in Vedic thought and his sons, the Rudras and Maruts, are the greatest of horsemen, which relates to the horse symbolism of Sagittarius. Rudra is the prototype for the great god Shiva, who has the ability to drink poison and transform it into nectar. Rudra is a storm God connected to thunder and lightning that also enters into the symbolism of Sagittarius.

The 0 Gemini and 0 Sagittarius Axis: The Shiva Axis

Though Scorpio and Sagittarius and the Milky Way on their side of the zodiac may spell difficult karma or even worldly misfortune, they can also bring spiritual gains. The scorpion is also the Kundalini force, the serpent fire or dragon, particularly in its dormant phase as an obstructive force. The arrow of Sagittarius, on the other hand, can represent the Kundalini in its aroused state as a weapon for the Gods. Rudra opens the door to higher states of consciousness by taking us behind the enjoyment seeking of the outer creation (symbolically the slaying of Prajapati). What is nectar at a worldly level may be poison at a spiritual level and vice versa.

In addition, these points of 0 Gemini and 0 Sagittarius are not simply opposite in meaning but also parallel in meaning. As the two ends of the Milky Way, they have much in common. This is reflected in Vedic thought. Jyeshta or Antares is also called Rohini. So there are two Rohinis. Similarly, the Nakshatra Mula (00 – 13 20 Sagittarius) is sometimes said to be ruled by Prajapati and to have its own creative force, with Mula also meaning the root.

Gemini contains the Nakshatra Ardra, ruled by Rudra, which has a similar energy to Sagittarius as representing the arrow and the hunter. In fact both Prajapati and Rudra are called the father of the Gods, the difference being that Prajapati represents more the creative power of the Gods while Rudra is their destructive and transformative power. In this regard, Ardra is called Bahu or the arm in some early Vedic texts, indicating that it is the arm of the deity of which Mrigashira is the head. This would make Ardra and Mrigashira form a single being, much like Orion. Meanwhile, Indra, the deity of Jyeshta, is himself often represented by a bull.

In Vedic mythology, Soma is guarded by various archers. Rudra is one of the guardians as the Milky Way or heavenly Soma as the Nakshatra Ardra in Gemini. Other bright stars along the Milky Way are regarded as, if not archers, at least the dogs that accompany these Divine hunters or their teeth. This includes the dog stars Sirius and Procyon and probably Ardra (Betelgeuse) as well.

However, it may well be that Rudra as Sagittarius also symbolizes the archer that guards the Milky Way on the other side of the zodiac. Sagittarius as an arrow or bow relates to Rudra-Shiva who is the Divine hunter and who has among his sacred animals a deer (mriga).

In addition, the later portion of the Milky Way in Sagittarius falls under the Nakshatra Purvashadha, whose deity is Apas, the Water Goddesses who are also connected to Soma. So it seems that the energy of the Milky Way on the Sagittarius side is not simply negative but has a positive portion represented by the Waters and Purvashadha and a negative aspect represented by Nirriti (Rudra) and Mula. Similarly, the energy of the Milky Way on the Gemini side has a positive aspect represented by Mrigashira and Soma and a negative aspect represented by Rudra and Ardra as portions of the Milky Way cross Ardra as well.

We must remember that Soma as the nectar of the Gods can be poison to mortals. Mortals who are not prepared can be killed by drinking Soma, which is a force that the ordinary human nervous system cannot handle, like the awakening of the Kundalini that requires a high power of awareness to be able to endure. Therefore, the Soma-poison opposition reflects a meaning everywhere in the Milky Way which as the milk of heaven is a drink that mortals are barred from taking, unless they develop special divine qualities within themselves.

The spiritual nature of Sagittarius as a sign also makes sense as representing Shiva, the God of the Yogis. We could perhaps call the Gemini-Sagittarius axis, the ‘Shiva’ axis of the zodiac. The secrets of Shiva energy of sex, death and immortality clearly appear hidden in its diverse symbolisms.

Yet part of such parallel meanings for opposite sides of the zodiac is reflected in the nature of the Sun-Moon relationship. When the Moon is full and therefore able to fully energize any Nakshatra, it must be 180 degrees from the Sun which is opposite it in the zodiac, energizing the contrary section of the sky. So the qualities of the full Moon on one side of the sky have a relationship with that those of the Sun on the other side of the sky.

Similar meanings for these constellations occur in other mythologies as well. For example, in Egyptian thought Orion, which marks the Taurus-Gemini area of the zodiac that it is placed south of these two signs in the sky, was the constellation of Osiris, who like Prajapati is the slain creator and like Soma is a figure of rejuvenation and immortality. Orion itself in Greek thought is the hunter, like the Vedic Rudra, who himself is slain, like Prajapati. I have already mentioned the connection of Persian and Roman Mitra with Taurus and Scorpio as well.

Generally the Orion side represents the Divine Father while the Scorpio-Sagittarius side is the Divine mother, the Shiva and Shakti principles. We could also say that the Orion side is the head, while the Scorpio-Sagittarius side is the base of the spine, of the Milky Way that represents the brain and nervous system. Soma in Vedic thought is also the deity of the crown chakra, represented by the head of Prajapati or the Creator that must be pierced or cut off (removed from his body) for the liberation of the spirit. Meanwhile the Nakshatra Mula relates to the Muladhara or root chakra in which the Kundalini dwells. The 0 Gemini-0 Sagittarius axis therefore represents the Kundalini below and its piercing of the Soma in the crown chakra.

A confirmation to the connection between Rashis and Nakshatras can perhaps be found in Harappan archaeological ruins. An Harappan seal dated to 2400 BCE has been found recently that shows a deer and an arrow on one side, the symbol of Mrigashirsha (Orion) and a Scorpion on the other. Scorpio is opposite Orion in the zodiac. When one rises, the other sets. S.M. Ashfaque has argued an astronomical basis for this seal (“Primitive astronomy in the Indus Civilization. In Old Problems and New Perspectives in the Archaeology of South Asia, ed. J.M. Kenoyer, 207-215, Madison, Wisconsin).

Planetary Rulership of the Signs

If we follow this line of research further, we can see how the planetary rulership of these four signs arose. The sign Taurus is ruled by Venus, in Vedic thought Venus is called Shukra, which also means the reproductive fluid. As Prajapati, the Creator in his desire or reproductive energy, the sign Taurus makes perfect sense as ruled by Venus, particularly Rohini itself as having a Venus like energy as the Creator’s beautiful daughter.

Scorpio is ruled by Mars. In Vedic thought Mars indicates poison and enmity, which goes well with the signs energy as opposite Taurus and with the qualities of Jyeshta. In fact the name Antares means alter-Mars and suggests a similar connection as well.

Gemini is ruled by Mercury and symbolizes Mithuna or coupling, which is the outcome of the Prajapati-Rohini connection of Taurus. In Vedic thought, the planet Mercury is regarded as having both male and female sides, to be half-male and half-female, or alternatively male and female. Of all the single planets, Mercury best represents coupling, intercourse or communication represented by Mithuna or Gemini, so its rulership makes sense here as well.

Jupiter, on the other hand, is the planet of justice and morality. It is often opposite to Mercury in qualities. Jupiter represents the consistent ethical nature that is opposed to Mercury’s duality and ambivalence. Just as Venus energy as the creative desire force (Prajapati-Rohini) gives rise to Mercury energy as coupling (Mrigashiras-Gemini), so does Mars energy as poison and enmity (Scorpio) give rise to Jupiter energy as retribution and punishment (Sagittarius).

The power of retribution or the weapon/arrow of the Gods is lighting or the atmospheric fire, which Jupiter represents just as does the sign Sagittarius. As Gemini relates to love and the coming together of opposites, Sagittarius relates to opposition and conflict. So Jupiter’s rulership of Sagittarius is also explained.

In summary, we can explain the qualities of the signs, Nakshatras and planets in these two opposite sections of the zodiac of Taurus/Gemini and Scorpio/Sagittarius through Vedic symbolism. These four signs of the zodiac provide the foundation on which to understand the other signs. We would expect the inherent duality of time to be most evident where the Milky Way, the river of stellar influences, crosses the zodiac.

Rudra and Prajapati: The Origin of the Planets and the Signs

There is a specific story in the Aitareya Brahmana (which also occurs in several other Brahmana texts as well) that explains the mythology of Prajapati further. I will quote it at length as it has bearing on the origins of the signs, Nakshatras and planets:

Prajapati felt love towards his own daughter, the sky some say, the dawn others. Having become a deer, he approached her in the form of a doe. The Gods saw him. ‘Prajapati does a deed that is forbidden.’ They sought someone to punish him but couldn’t find anyone among them. Then they took their most terrible forms and combined them together. These combined together became another God here. Therefore his name is Bhuta (what exists).
The Gods said to Bhuta. Prajapati has done something forbidden. Pierce him with your arrow. He said, ‘be it so’. ‘Let me choose a boon from you’. ‘Choose’, they said. He chose to be the ruler of the animals (Pashupati, lord of the beasts). He who knows this becomes a possessor of animals. Bhuta attacked and pierced Prajapati with his arrow. Prajapati being pierced flew upwards. Him they call the deer (Mriga) star. He who is the piercer of the deer is the piercer of the deer star (Mriga-vyadha or the star Sirius). That which is the doe is the star Rohini (Aldeberan). That which is the three pointed arrow is the three pointed arrow star (the three stars in the belt of Orion).”

Prajapati is the Nakshatra Mrigashiras and his daughter is the Nakshatra Rohini. He is shot by the arrow of Rudra (also called Bhuta and Pashupati) who is generally identified with the star Ardra (Betelgeuse), but Mriga-vyadha appears to have been Sirius, bright star in the same vicinity. Pashupati’s arrow is the three stars in the belt of Orion which are the arrow on the head of the deer that is Prajapati. We see here the story of Prajapati and his daughter as explaining the signs Taurus and Gemini. The bull, Vrishabha, is a symbol of fertility and of male lust, while Mithuna, refers to sexual intercourse in Sanskrit. But the story goes much further. To continue to quote it further.

The seed of Prajapati that had been released flowed out. It became a lake. The Gods said, ‘May this seed of Prajapati not be spoiled. When the said, “May this seed of Prajapati not be spoiled (madusham), it became Madusha. That is the meaning of Madusha. Its name is Madusha. What is Madusha that is Manusha (man). That is the secret why man (manusha) is called man (manusha). The Gods indeed love mystery.”

The seed of Prajapati, the Creator, born of lust and duality but purified by the Gods became man, the human being. The lake created by the seed of Prajapati is probably the Milky Way, which crosses the zodiac at Mrigashiras. Man is born of the Milky Way.

That lake they encompassed with fire. The winds blew over it. But the fire couldn’t move it. Then they encompassed the lake with the universal fire (Agni Vaishvanara). The winds blew over it. The universal fire caused the lake to flow.
That which was the first part of Prajapati’s seed that blazed upward from the lake became the Sun (Aditya). That which was the second part became Venus (Bhrigu). Him Varuna welcomed. That is why Bhrigu is said to be the son of the God Varuna (the God of water). That which was the third part to take flame became the other Sun Gods (Adityas). The coals became the Angirasa Rishis. When the coals after having died down flamed up again that became the Rishi Brihaspati (Jupiter).

The Creator’s seed in the form of a lake was heated by fire. It was the universal fire, Agni Vaishvanara, which symbolizes the life soul that alone had the power to enter into it and cause it to move. That heated water of the Milky Way or heavenly Soma gave rise first to the Sun and second to Venus or Bhrigu, the brightest of the planets and the great Vedic Rishis or seer. It also gave rise to the other forms of the Sun God and to the main Rishi or Vedic seer family, the Angirasas, including their foremost leader Brihaspati or Jupiter, implying the production of the other planets as well. Here we have the origin of the planets from the Creator’s seed in the Milky Way around 0 Gemini. But this is not all that takes birth here:

The coals that remained became the black animals. That which was the red earth scorched by the fire became the red animals. That which was the ashes crept off as mixed colored animals. The wild bull, buffalo, deer, camel and donkey, these became the ruddy animals. To them Pashupati (the lord of the animals) said, “These are mine. Mine is what remains on the sacrificial ground.”

Not only are the planets born of Prajapati’s seed in the sky, so are the animals. These must be the animals in the sky or the stars of different colors or degrees of radiance. Elsewhere in the Vedas it is said that Prajapati created the animals and assigned them each a star (Taittiriya Brahmana I.5.4). While the animals mentioned here may not simply be the specific animals of the twelve signs of the zodiac, this idea does presage such a formulation. Note that the animals arise from the coals after Jupiter. The signs are determined by Jupiter’s revolution of one sign per year as it takes it about twelve years to circle the zodiac.

Rudra (Shiva) as the lord of the animals or the lord of the beasts, Pashupati, can also be seen as the lord of the zodiac. Prajapati or the rule of desire is replaced by Pashupati or the rule of knowledge. In Sanskrit as in other mythologies the animal is a symbol of the soul. Pashupati is the Lord of souls. Pashupati is often seen with animals like lions and bulls that are part of the signs of the zodiac.

Here we see a myth of the origin of the planets and the constellations in the form of animals from the Milky Way. There are other Vedic stories that reflect similar insights.

The Sidereal Zodiac

This orientation of the zodiac to the Milky Way raises some interesting questions. The Scorpio-Sagittarius side of the Milky Way in fact marks the galactic center. Why should this be such a malefic point in Vedic thought? This can be explained at least in part that it is an area of karmic rectification. It is good spiritually but not necessarily materially.

If the determinative factor for the meaning of the signs is the Milky Way and the Aldeberan-Antares axis, then it is also clear that the signs must be a sidereal division, not a tropic division. Today the Milky Way is now falling in early Taurus and early Scorpio tropically.

This mythology also has implications for our civilization today. Today the winter solstice is falling in early Sagittarius or Mula Nakshatra around six degrees of Sagittarius. This means it is in conjunction with the poisonous side of the Milky Way. At the same time the summer solstice is in Mrigarshira or six degrees Gemini or the constellation of Soma. Will we choose to drink the Soma or the poison? So far we are polluting our planet and taking the role Nirriti or calamity, for which the Gods of retribution like Rudra cannot be far behind us.

Dr David Frawley (Pandit Vamadeva Shastri)

The Vedas show a division of the zodiac into 27 Nakshatras or lunar mansions. That they might have more subtle divisions of the zodiac than 27 should not surprise us. A twentysevenfold division would demand finer divisions for accurate calculations. In this regard Satapatha Brahmana describes Upanakshatras or secondary Nakshatras with each Nakshatra divided into 27 parts equalling a total of approximately 720.

It is generally thought in the West that the zodiac of 360 degrees and 12 signs is an invention of Babylonian thought and was brought to India by the Greeks after the time of Alexander (after 300 BCE). However the Vedas, all the way back to the oldest Rg Veda, contain references to a sun wheel or wheel of heaven divided into 360, 720 and 12, as well as other numbers. Vedic literature describes these divisions as located in “heaven” or the sky. Satapatha Brahmana clearly notes them as “rays” and “directions,” giving them a spatial orientation and equates them with the Upanakshatras furthering making them into divisions of a zodiac.

In other words, Satapatha Brahmana presents a zodiac of 720 Upanakshatras equated with the 720 rays and directions that surround the sun. This shows a zodiac divided into 720 parts or 360 X 2. Such a zodiac existed in India at the time of Satapatha Brahmana. While modern scholarship has generally dated this text around 800 BCE, recent new discoveries in India, like that of the Sarasvati river,**1 may push this time back much further. The same text speaks of the vernal equinox in the Krttikas or Pleiades (which occurred around 2000 BCE). Hence it can be suggested that a zodiac of 360 or 720 portions was known in India by this period.

1. Background

In order to establish the background for the concept of Upanakshatras, let us first examine the complexity of Vedic thought in regard to science, astronomy and calendars. The Vedic zodiac is part of a larger system of mathematical thought, and not merely an interpolation, borrowing or an extraneous factor. It is integral to this entire system, particularly for constructing fire altars, which was probably the most important and complex aspect of Vedic thought. Vedic knowledge of the zodiac must be viewed in the context of other carful observations made in that area.

Large Numbers

The Rg Veda (IV.58.3) speaks of the cosmic bull with “four horns, three feet, two heads and seven hands.” This has been identified by some as the kalpa number 4,320,000,000, the great age in Vedic astronomy. The Atharva Veda (VIII.2.21) also mentions yugas of 10,000 years in length, “ten thousand, two yugas, three yugas, four yugas,” or a total period of 100,000 years. Meanwhile the Yajur Veda (Sukla Yajur Veda XVII.2) relates the universe to the number 1,000,000,000,000, giving names for numbers from one to ten all the way up to this number which is ten to the twelfth power.

According to Satapatha Brahmana X.4.2.25 all the three Vedas amount to “ten thousand eight hundred eighties (of syllables)” or 864,000, the number of muhurtas (48 minute periods or 1/30 of a day) in eighty years. Such numbers show a use of mathematics on a grand scale to understand the universe in which we live, not only in terms of time but in terms of space. This concern for large numbers is well known in later Indian mathematics and astronomy of the classical period.

Small Numbers

Satapatha Brahmana XII.3.2.5 shows a knowledge of very subtle time divisions as well:

“And there are ten thousand and eight hundred ‘muhurta’ in the year; and fifteen times as many ‘kshipras’ as there are ‘muhurta’; and fifteen times as many ‘etarhi’ as there are ‘kshipra’; and fifteen times as many ‘idani’ as there are ‘etarhi’; and fifteen times as many breathings as there are ‘idani’; and as many spirations as there are breathings as there are ‘idani’; and as many spirations as there are breathings; and as many twinklings of the eye as there are spirations, and as many hair-pits as there are twinklings of the eye, and as many sweat-pores as there are hair-pits; and as many sweat-pores as there are so many drops it rains.”

Similar data occurs in Taittiriya Brahmana as well and is also characteristic of later yogic thought.

Vedic View of Time

Taittiriya Brahmana (III.10.1) gives separate names for the days and nights of the bright half of the moon and their muhurtas, the days and nights of the dark half of the moon and their muhurtas, the twelve bright and twelve dark halves of the month in the year, the thirteen months of the year (including the intercalary month), and a fifteen fold division of muhurtas (muhurtas of muhurtas). These are all connected with various Vedic rituals and with the construction of the Vedic fire altar. This suggests a very strong awareness of time and its calculation.

Vedic time and the Vedic ritual were equated. The rituals were various ways of following the cosmos and its rhythms through time and space. Such a culture needed to have the basis for determining stellar positions.
Nakshatras

The Nakshatras are a twenty-seven or twenty-eight division of the zodiac based upon the Moon, which takes 27-28 days to go around the zodiac (to be more accurate 27.3 days). The Nakshatras are listed in their entirety in late Vedic texts like the Atharva Veda (XIX.7) and Yajur Veda (Taittiriya Samhita IV.4.10). They are presented in great detail in the Taittiriya Brahmana (III.1), which gives special verses to the deities governing each Nakshatra. They are also a topic of Satapatha Brahmana (II.1.2) and the Atharva Veda Parisisthani. They are an integral part of all Vedic symbolism and the basis for the timing of all Vedic rituals down to the present day.

Nakashtras and the Rg Vedic Code

Knowledge of the Nakshatra system through symbolism of the number 27 is built into the very structure of the Rg Veda, which is extensively examined in the recent work of Subhash Kak.**2 The Rg Veda consists of ten books (mandalas). These contain different numbers of hymns (suktas), which if added together in various ways yields much interesting astronomical information.

1—-191 2—-43 3—62 4—-58 5—-87
6—–75 7—104 8—92 9—-114 10—191

For example, if we add the hymn counts of books four to seven, the central four of the ten books of the text we arrive at 324, the Nakshatra year of 12 X 27 days. The book counts are Book 4-58 hymns, Book 5-87 hymns, Book 6-75 hymns, book 7-104 hymns. This means that the total of books 4 and 7 equals 162 as does that of books 5 and 6, which together equal 324. In addition the total number of hymns in the first four books (191+43+62+58) equals 354 or the total number of days in a year of twelve lunar months (12 X 29.5 days), thus further affirming the astronomical nature of the code.

Moreover the total number of hymns in the Rg Veda is 1017, which is 324 times Pi. 324 is also 108 X 3. 108 is the number of quarters in each Nakshatra (27 X 3). 1017 is also 339 X 3. 339 is the total number of bricks in the upper two layers of the Vedic fire altar (78 + 261 (Satapatha Brahmana).

2. Upanakshatras and the Vedic Zodiac

Upanakshatras

The Vedic fire altar is an image of time, the year, the human being (purusa) and the universe. Perhaps the most extensive examination of the fire altar occurs in Satapatha Brahmana, particularly chapter X, which deals with the secret meaning of the altar. In X.5.4 the altar is equated with 1. the earth, 2. the atmosphere, 3. heaven, 4., the sun, 5. the Nakshatras, 7. the meters, 10. the year, 12. the body or self (Atman), and 14. with the entire universe (all beings, all gods). The fire altar is not only an image of time but of space and of consciousness. In equating the fire-altar with the Nakshatra, the idea of the Upanakshatras arises.
But, indeed,- that Fire-altar also is the Nakshatras; for there are twenty-seven of these Nakshatras, and twenty seven secondary stars accompany each Nakshatra,-this makes seven hundred and twenty, and thirty-six in addition thereto. Now what seven hundred and twenty bricks there are of these, they are the three hundred and sixty enclosing-stones and three hundred and sixty Yajushmati bricks’ and what thirty-six there are in addition, they are the thirteenth (intercalary) month.”

Satapatha Brahmana X.5.4.5

A question of calculation arises. 27 X 27 equals 729, not merely 720, is this not merely poor mathematics, an incapacity even to accomplish simple multiplication? This is a misunderstanding. The Vedas are seeking to establish equivalence between various types phenomena. For this purpose they use various approximations. The equation with 720 is such an approximation to correlate the Nakshatras with the days and nights of the year. In fact 720 itself is not the number of the days and nights of the year, which the Vedic people also knew, but used because of its mathematical value for dividing up the sky.

There are many instances of approximations used in Vedic literature. Such approximations occur with sound in the same Brahmana. For example (S.B.X.6.8-9), uktha, is repeatedly equated with ut-stha.

“Agni is uk, his offerings are tham. By the offerings Agni rises up (uttistati).

Aditya (the Sun) is uk. His moon is tham. By the moon the sun rises up (uttistati).”

Clearly the Vedic priests knew that “uk” and “ut” were different sounds. Their equation was an approximation. Similarly with these numbers, a correlation was established of a general nature, which is not to deny that the Vedic people had more specific knowledge. The purpose of these Vedic equations was not to promote mathematical accuracy but to link the universe into a common understanding.

Yet the question does arise were these Upanakshatras actually 729 and merely equated with 720? Or were they 720 , which would require some Nakshatras sharing an Upanakshatra? For this three Nakshatras would have to share one Upanakshatra. It is probably the latter because the division of the zodiac into 720 parts is easier to calculate mathematically than 729 and is more important because of its correlation with the days and nights and the sun. The existence of the Upanakshatras clearly indicates a concern for smaller divisions of the zodiac, down to at least 720, half a degree.

The Sun and the Zodiac of 360 degrees

There are references as early as Rg Veda, the oldest Vedic text to a wheel of heaven of 360 spokes divided into 12:

With twelve fellies, the wheel is one, with three axles, who can comprehend it? On it are three hundred and sixty spokes that moving are not disturbed.

dvadasa pradayascakram ekam trini nabhyani ka u tacchiketa

tasmintsakam trisata na sankavo arpitah sastirna calacalasah

R.V. I.164.48

With twelve spokes, it is not exhausted, the wheel of the law revolves around heaven. Oh Agni (fire or the sun) there your twin sons stand who are 720.

dvadasaram nahi tajjaraya varvarti cakram pari dyam rtasya

a putro agne mithunaso atra sapta satani vimsatisca tasthuh

R.V. I.164.11

The same hymn also refers to this wheel as 720 spokes (each a twin or a couple) divided into twelve parts (Rg Veda I.164.11). This same idea occurs in a number of places in Vedic literature. The God Vishnu, a Sun God, is said to have four times ninety names (Rg Veda I.155.6), perhaps reflecting the equinoxes and solstices. More specifically in the Satapatha Brahmana the fire altar is said to be the sky (X.5.4.3). The fire altar is also the Sun (X.5.4.4).

“But, indeed, that Fire-altar also is the sun:-the regions are its enclosing stones, and there are three hundred and sixty of these, because three hundred and sixty regions encircle the sun on all sides;-the rays are its Yajushmati bricks, for there are three hundred and sixty of these, and three hundred and sixty rays of the sun.”

The sun is surrounded by three hundred and sixty directions and gives forth three hundred and sixty rays that relate to these directions. This suggests a zodiac or belt through which the Sun travels. The idea is developed further in the same section.

“But, indeed, that built Agni (the fire-altar) is all beings, all the gods; for all the gods, all beings are the waters, and that built fire-altar is the same as those waters;-the navigable streams (round the sun) are its enclosing stones, and there are three hundred and sixty of these, because three hundred and sixty navigable streams encircle the sun on all sides; and the navigable streams, indeed, are also the Yajushmati bricks, and there are three hundred and sixty of these, because three hundred and sixty navigable streams flow towards the sun.”

The Sun is figured as riding in a boat as early as the Rg Veda (for example RV V.45.10-11) but also other ancient literature, like the Egyptian. Three hundred and sixty streams circle and sun and three hundred and sixty more flow toward the sun. The sun in its travels crosses over these, which are like lines of longitude.

While these 720 rays and directions or streams are equated with the days and nights of the year, they clearly have a spatial existence as well. This is verified further by their equation with the Nakshatras and Upanakshatras.

In other words a zodiac of 360 or 720 divisions was known in the late Vedic period long before any contact with Greek astronomy or even much of Babylonian astronomy. This zodiac has antecedents in Vedic literature going all the way back to the Rg Veda itself and may have existed there as well. This suggests the existence of a long and independent tradition of astronomy in India.

Now this wheel of heaven of 360 parts, as already noted, is also divided by twelve. As this wheel has a spatial as well as temporal reality, this suggests a zodiac divided into twelve divisions. In other words a zodiac of twelve divisions does exist at least as an idea in Vedic thought going back to the Brahmanas or perhaps even to the Rg Veda. However there appears to be no place in Vedic literature where these twelve divisions are given names like the twelve signs of the zodiac. Nor are we certain at which point in the zodiac they began, but further research may help answer these questions.

3. Later Vedic Astrology

Vedic Astrology of the classical period, after Varaha Mihira, stresses a fourfold division of Nakshatras or Nakshatra padas of which there are 108 or 27 X 4. One hundred and eight is a sacred number in Vedic thought going back to the Vedas.

Upanakshatras resemble Vedic divisional charts, which may similarly date to an early period. Vedic astrology divides the 12 signs into smaller divisions. For example, it has a twelvefold division of each sign, a sign of the sign, much like the Upanakshatras that are Nakshatras of Nakshatras. It has divisions of signs by 2, 3, 4, 7, 9, 10, 12, 16, 20, 24, 27, 30, 40, 45 and 60 (hora, drrekana, caturtamsa, saptamsa, navamsa, dasamsa, dvadasamsa, sodasamsa, vimsamsa, caturvimsamsa, saptavimsamsa, trimsamsa, khavedamsa, aksavedamsa, sastiamsa,). Such divisional groupings are characteristic of Vedic astrology and are little used in Greek astrology.

The Upanakshatras are the same the subtlest or sixty fold division (Sastiamsa), with 12 X 60 = 720 just like the Upanakshatras. This is the last and perhaps most important of the subdivisions of the zodiac in Vedic astrology and the only one in which each of these subdivisions is given a special name (Brhat Parasara Hora Sastra VI.33-41). The existence of these divisional factors in later Vedic astronomy may reflect the trend of thought already in evidence in Satapatha Brahmana.

Astronomical Dating of Vedic Texts

Vedic Nakshatra lists (Atharva Veda, Taittiriya Samhita, Taittiriya Brahmana, Satapatha Brahmana) make Krttika (Pleiades) the first of the Nakshatras. Satapatha Brahmana specifically relate it to the eastern direction. This yields clear astronomical data. Let us examine this position in a hymn of Atharva Veda, which mentions all the Nakshatras.

Easy to invoke, oh Agni, may the Krttikas and Rohini be, auspicious Mrigasira and peaceful Ardra. Graceful be Punarvasu, beautiful Pusya, bright Aslesa, with the solstice at Magha for me. Virtuous be Purva Phalguni and Uttara, Hasta and Citra peaceful and may Svati give me joy. Bounteous Visakha, easy to invoke, Anuradha, the best Nakshatra Jyesta, I invoke, and Mula. May Purva Asadha provide me nourishment and Divine Uttara Asadha give me strength. May Abhijit provide virtue, as Sravana and Sravista grant beauty. May Satabhisak give me greatness for expansion, and the two Prostapadas give protection. May Revati and Asvayujaur give me fortune and Bharani grant me wealth (AV XIX.7.2-4).

The term ‘ayana’ specifically means solstice in later astronomical literature, so we cannot ignore such a meaning in its occurrence here. We find it in the northern and southern courses of the Sun as uttara-ayana and daksina-ayana. Moreover, we see Agni, the God of the east and the vernal equinox, leading the list of the Nakshatras, as Ashvini did in later times.

Taittiriya Brahmana states:

One should consecrate the (sacred) fire in the Krttikas;…the Krttikas are the mouth of the Nakshatras (T.B. i.1.2.1).

Here the Krttikas lead the list of the Nakshatras, not as a theoretical statement but as a practical timing for establishing the sacred fire. The same Brahmana also states:

The Nakshatras are the houses of the Gods…the Nakshatras of the Gods begin with the Krttikas and end with Visakha, whereas the Nakshatras of Yama begin with Anuradhas and end with the Apabharanis (TB i.5.2.7).

The Gods are identified with the constellations. They are divided into two halves, those that relate to the Gods or the powers of life, and those that relate to Yama, the God of death (Yama, we should note, is the ruler of Apabharani or Bharani and Agni of Krttika). This suggests a division of the zodiac by Agni as the point of the vernal equinox and the autumn equinox occurring between Visakha and Anuradha (03 20 Scorpio).

Satapatha Brahmana similarly states,

The Krttikas do not swerve from the eastern direction, all the other constellations do (S.B. II.1,2,3).

This shows a time when the Krttikas marked the vernal equinox, confirming this order. It provides us a number of references to a time in which the vernal equinox was in the Krttikas, along with the appropriate other Nakshatras.
Krttika marks early Taurus and Magha early Leo. The vernal equinox and summer solstice were in this area c. 2500-2000 BCE. Such data reflects the late Harappan era. This is the same as the late Sarasvati era, shortly before this river, which is prominent in the Vedas, ceased as a perennial stream, which occurred around 1900 BCE. Knowledge of the Upanakshatras would thus also be of the Harappan era, which is certainly a sophisticated enough urban culture, to produce such knowledge.

Planets in Vedic literature

I argued in an earlier paper**3 that the planets were also known in Vedic literature but generally as a group. This information on the Vedic zodiac and Upanakshatras shows a sophistication of astronomical observation that would have clearly noted planetary positions.

Conclusion

While one could argue that such subtler divisions were merely conceptual and that the Vedic people were unable to observe or to use them, the very fact that they had the idea gives them much more sophistication than generally granted them. If they had the idea, they would likely have tried to use it, particularly since they had many related ideas of different divisions of time and space, especially because Vedic texts speak of observing Nakshatras.

Such information as in this paper suggests that the Vedic level of calculation relative to time, space and the stars, was much higher than generally acknowledged and may have had a greater influence on other cultures than yet properly considered, perhaps extending to Babylonian, Egyptian and Greek thought in which modern scholars, not knowing the Vedic information, generally see the origins of a zodiac of 360 degrees.

Usage of the Upanakshatras Today

In Vedic astrology today, there are some computer programs like Sri Jyoti that do calculate the Upanakshatras. This allows us greater specificity in dealing with the Nakshatras and their meaning. The normal way of using the Nakshatras is to first examine their general meaning and second to look into the particular Nakshatra pada or quarter of the Nakshatra (a division of 3 degees and 20 minutes or 200 minutes), which have their subset of planetary rulers. These in turn relate to Navamshas and their respective signs.

The Upanakshatras provide us a deeper level of examination, with each Upanakshatra covering an area of slightly less than 30 minutes or half a degree. Examining the Upanakshatras and their effects on the life and personality is an important new area of chart examination. One looks at the relationship of Nakshatra and Upanakshatra in terms of nature and rulership and their interrelationship. This can be done not only relative to the Moon but also relative to all the planets. We would urge serious practitioners to examine this issue further.

Translations from Satapatha Brahmana are from the Sacred Books of the East Vol. 12, 26, 41, 43, 44. Delhi: Motilal Banarsidass, 1988. All oher Sanskrit translations are by the author.

Footnotes

1. Frawley, David, Gods, Sages and Kings. Delhi: Motilal Banarsidass, 1993. Note particularly pp. 67-77.

2. Kak, Subhash. The Astronomical Code of the Rgveda. New Delhi: Aditya Prakashan, 1994. Note particularly pp. 97-109.

Kak, S. ‘The Astronomy of the Age of Geometric Altars,’ Quarterly Journal of the Royal Astronomical Society, 36, 385-395,1995.

3. Frawley, David, ‘Planets in the Vedic Literature’, Indian Journal of History of Science, 29.4.495-506.

By David Frawley (vedicinstitution.com) written 2003, posted Dec. 2008

The following article proposes a Vedic rationale for the nature and sequence of the twelve signs of the zodiac. It shows how the zodiac could have been invented as a form of Vedic sacrifice (Yajna) following the Vedic view of the Gods, the worlds and the elements. While the complete logic may not be worked out, enough has been revealed to show the probable main aspects of the system. Using this model many secrets of the zodiac are uncovered.

The Zodiac as a Fire Ritual (Yajna)

The Vedas are based upon the concept of Agni or the sacred Fire. They set forth an elaborate Fire ritual (Yajna) that is identified with time (kala), causation (karma), and space. This ritual defines the entire cosmic order (ritam or Dharma). The ritual has several levels of application as elemental (adhibhutic), psychological (adhyatmic) and spiritual (adhidaivic). The elemental level reflects the Earth, the gross elements, and the outer form of the sacrifice. The psychological level relates to the Atmosphere or middle realm and to our inner faculties of mind, prana, speech, sight and hearing. The spiritual level reflects Heaven, the Gods or cosmic light forces symbolized by the Sun, Moon and stars.

In the Vedas Yajna is identified with the Creator (Prajapati or Brahma), who through various Yajnas creates the world. Yet Yajna is also the activity of the soul (the individual human being or Jiva), who through the Yajna gains the fruits of karma as well as union with the Creator. These two, the Creator and the soul, are one as the Purusha, or higher Self. The Purusha is the universe personified as a human being, the cosmic man or person. The Purusha is identified with the Sun, who is time and the Kala Purusha or being of time.

There are many forms of Vedic Yajnas. All involve various offerings of prayers, mantras, ghee, and food to the sacred Fire as it is enkindled at special times. They are defined as daily, monthly, seasonal, or yearly. Daily Yajnas relate to Fire and to the Earth, which is enkindled at sunrise, noon and sunset. Monthly Yajnas relate to the Moon and to the Atmosphere, particularly to the new, full and half Moon. Yearly Yajnas reflect the Sun, Heaven, the seasons and the equinoxes.

The goal of the Yajna is to conquer these respective divisions of time in order to reach the eternal. This is also to conquer the different worlds or go beyond space. Performance of daily Yajnas takes one beyond the duality of day and night and the world of the Earth. The monthly Yajnas take one beyond the fluctuations of the month and the world of the Moon or the Atmosphere. The yearly Yajna takes one beyond time and all of its fluctuations symbolized by the year and the world of the Sun or Heaven. On an inner level these Yajnas take us beyond mental and emotional fluctuations to the equanimity of pure consciousness or pure internal light.

Twelve day (dwadashaha) and twelve month (yearly) Yajnas were very important. Indeed the twelve day Yajna is said to be the most important of Yajnas, through which Prajapati creates the world. The zodiac may evolve out of the idea of a twelvefold Yajna, a yearly Yajna or the Yajna of the sky.

However the most common set of Vedic Yajnas is the six day (sadaha) rite. Each month of thirty days was divided into five six day rites. The six day rites had both a day and a night. The zodiac could also be a six day rite, with two signs making for a day and a night.

Agni and Vayu (Fire and Air) and the Worlds of Earth and Water

The first of the Vedic Gods, therefore, is Agni or Fire through whom the Yajna proceeds. Of similar great importance is Vayu or Indra, who relates to Air, wind, Prana or spirit. Indra is the foremost and most commonly lauded of the Vedic Gods. Once the Fire is enkindled, the second stage of the Vedic ritual is for the Air or spirit to manifest. The Fire moves up to Heaven and then the Wind descends from Heaven to the Earth. Agni (Fire) generates Indra or Vayu (Wind or energy). For example, the first hymn of the Rig Veda is to Agni or Fire and the second is to Vayu or Wind.

Vayu is said to be Ishwara, God or the Creator, or the cosmic spirit, the evident or manifest Brahma (pratyaksha Brahma – Taittiriya Upanishad, Shantipatha), the formless Divinity. Agni is identified with the individual soul and the form aspect of Divinity. However the cosmic form of Agni as the Sun is identified with the Creator and the Supreme Spirit, who is also Vayu or Indra.

Each of these two great Gods has its respective field of action. Agni is the deity of the Earth (Prithivi). He is enkindled on the Earth, in a specially dug Earth altar (vedi). The Fire burns the wood from the Earth. Earth is also the ashes (bhasma) left over from the Fire.

Vayu is the deity of the Atmosphere (Antariksha), which is also identified with the Waters (Apas) or the Ocean. This is not only the field of the rains, but of the whole movement of Water from the Earth to the sky and back. The Waters also symbolize space, the cosmic waters. There are Waters beneath the Earth as well as above Heaven, through which Vayu moves everywhere. Vayu is the Lord of the ocean (Shukla Yajur Veda XXVIII.7). Indra’s main action is slaying the dragon who withholds the Waters to release them to flow into the sea.

Putting Agni (Fire) and Vayu (Air) together along with their related support worlds of the Earth and the Waters, we get the four elements behind the zodiac – Fire, Earth, Air and Water. A Fire sign rests upon an Earth sign and an Air sign rests upon a Water sign, just as the sacred Fire relates to Earth and Wind to Water. Fire signs represent Agni (light) and Air signs represent Vayu (movement and order). These two are held or contained in Earth and Water signs, which they stimulate. Fire lights up the Earth and Air moves the Waters.

The Threefold Universe

The Vedas speak of a tripartite or threefold universe. Though there are various threefold orders in the Vedas the most characteristic is the three worlds of Earth (Prithivi), Atmosphere (Antariksha) or the Waters (Apas), and Heaven (Dyaus), adding the third world of Heaven to the other two worlds already mentioned. The God of Heaven is Surya or the Sun who can be identified either with Agni or with Vayu because he is the source of both light and life. Note the Brihaddevata of Shaunaka for a discussion of how the Gods relate to the three worlds.

Agni and all the Vedic Gods, though they have their prime form in one world, have additional forms in all three worlds. Agni is primarily the sacred Fire on Earth. Yet he is lightning (Vidyut) in the Atmosphere, and the Sun (Surya) in Heaven. Each of the three forms of Agni has its Earth or world support which is its fuel, wood on the Earth, clouds in the Atmosphere and the stars in the sky. The three worlds of Earth, Atmosphere and Heaven are called the three Earths because they function as containers for the cosmic Fire on these three different levels.

Vayu or Air similarly has three forms in the three worlds. In the Atmosphere he is the thunder, represented by the God Rudra (Shiva) and other deities of the rains like the Maruts. In Heaven he is associated with Indra, who is Vayu as the cosmic lord, and represents the solar wind or wind rising from the Sun. Vayu on the Earth is associated with the sacred Fire and its maintenance. All three forms are associated with cosmic law (ritam or Dharma), which is sustained by Vayu and its right movement.

The three worlds are also called the three Waters or three oceans. Each form of Vayu is associated with a particular form of the Waters or the ocean. The Earthy or sacrificial form of Agni is associated with ground Water and with caves and springs and with the water and ghee (clarified butter) that is offered to the Fire. The Atmospheric wind (thunder) is associated the ocean and the rains which are created by Water evaporating from the sea. The Heavenly (solar) wind is associated with the cosmic ocean and heavenly Waters which are also the Milky Way. Space is the Waters of Heaven through which the Sun moves like a boat.

The zodiac is based upon a threefold division of the four elements. Just as the Vedas have the four elements, they also have a threefold division of them relative to the three worlds. The threefold division of the signs reflects the Vedic idea of the three worlds of Earth, Atmosphere and Heaven and the three forms of Agni and Vayu operative within them.

Odd and Even Signs

The zodiac follows a twofold division of odd and even or male and female signs. Fire and Air signs are all odd or masculine signs representing force or energy. Earth and Water signs are all even or feminine signs representing the field or world in which the force operates. In this regard in the Vedic view the day is Heaven and the night is the Earth. The day rests upon the night as spirit upon matter. Fire and Air are the spirit. Earth and Water are matter.

The Zodiac in View of Vedic Concepts

However, the correlations are more specific. The Vedic ritual begins with Agni or Fire which corresponds to the beginning, birth, the eastern direction and sunrise. Therefore the zodiac should begin with a Fire sign. The Fire sign should be of a creative, moveable or active quality (cardinal or chara) in order to initiate the movement of time. This is the nature of the sign Aries. The qualities (cardinal, fixed and mutable or chara, sthira and dvisvabhava) of the other signs also become make sense according to Vedic ideas.

Agni is enkindled on the Earth altar and so a Fire sign rests upon an Earth sign. This is the role of Taurus, which is associated with the ground and level places, as well as with wood and plants. Taurus is fixed (sthira) Earth, because Fire needs a continuous fuel in order to burn.

The interplay between these two signs allows the Air or Vayu to come forth, which is represented by Gemini, the electrical force of the Atmosphere or thunder (Divine speech). Gemini is a sign of speech, expression and movement. The twins show the basic duality of the air or electrical force and its forces of attraction and repulsion. It is also a changeable, mutable or dual natured signed (dvisvabhava) because wind is never constant in its movement. Gemini represents Dharma or order in the atmospheric (and psychological) realm.

An Air sign requires the support of a Water sign on which it moves. This is the role of Cancer as the moving (chara or cardinal) Waters. These are the Waters that rise from the ocean of Earth to the ocean of the sky and themselves make up the ocean of the Atmosphere. In Vedic thought the Atmospheric ocean encompasses Heaven and Earth on both sides and so becomes a symbol of the waters and the worlds as a whole, the world of origin, Cancer as the world mother. Vayu also is connected to the Moon and is said to be its protector (Rig Veda X.85.5).

The second of the three sections of the zodiac begins with Leo which represents the Sun in Heaven, the heavenly form of Agni or Fire. The Sun is fixed (sthira) Fire because it gives light continually.

Leo as a Fire sign is supported by Virgo, an Earth sign. Virgo is the Earth made fertile by the rays of the Sun. Virgo is sometimes portrayed as holding the stars, the field of the sky. It is a changeable, mutable or dual natured sign (dvisvabhava).

After these two signs comes Libra, another Air sign, here the wind on the Earth. Libra is concerned with weighing and balancing, attracting and repulsion, the basic duality of Pranic or electrical forces in the material sphere. It is also a moveable, creative or cardinal sign (chara Rashi). It represents Dharma or justice, the order of the sacrifice, on the Earth level. In this way it is opposite Aries and reflects the second half of the zodiac and a parallel movement of the sacrifice.

Libra is followed by Scorpio, here the ground Water or Water beneath the Earth or the Earthly ocean. This is fixed (sthira) Water because it is unable to move. The scorpion is a creature of holes and caves. Scorpio also indicates the underworld where the Asuras or anti-Gods dwell that the Yajna must destroy or transform. The Asuras are often placed deep within the ocean or in the depths of the sea.

The third group of signs begins with Sagittarius, which is lightning in the Atmosphere. Sagittarius is a bow (Dhanus) or an bow and arrow. The bow is a symbol of the rainbow and the arrow of lightning. The horse, with which this sign is associated, is a symbol of Prana or atmospheric force. Lightning is associated with law and justice that this sign indicates. Lightning is mutable or dual natured (dvisvabhava) Fire because it is always changing.

The atmospheric Fire or lightning burns on the Earth in the form of Capricorn. Capricorn then would relate to high places like mountains on which the lightning strikes. As the Earth activated by lightning it would have a more active or moveable nature (cardinal or chara). In Vedic thought clouds are also symbolized as mountains.

Then follows Aquarius, which with its universal energy represents the wind or Air in Heaven, including cosmic law and the forces of time and karma. It is fixed (sthira) Air because it holds and sustains the entire universe. Aquarius is also the water pot, kumbha, that pours the Heavenly waters. It represents Dharma or justice on a cosmic level.

It is followed by Pisces as Water or the Heavenly ocean, which represents the cosmic ocean that is the origin and end of all things. This is mutable, changeable or dual-natured (dvisvabhava) Water because it is not only the end of one cycle but the beginning of another.

The Vedas reflect the idea of the flood or pralaya that ends one creation and starts another. That the zodiac therefore begins with Fire and ends with Water makes perfect sense. That is also why the Gandanta (transitional) points between Water and Fire signs are so dangerous. They are places of destruction and creation, Sandhi points, where energies are caught between fire and water.

The Planets

The Earth Fire or Aries relates to Mars, which in Vedic thought, is the son of the Earth (Kuja, Bhauma or Bhumi Putra). The Atmospheric Fire, lightning or Sagittarius relates to Jupiter, which in both Vedic and Greek thought is the God of the lightning, thunderbolt or rains. Brihaspati (Jupiter) is a God of the thunder and rain in the Vedas and with his lightning destroys the Asuras. The Heavenly Fire or the Sun, relates to Leo. These mark the three divisions of the world, time or the cosmic order of the sacrifice. The three Fires of Earth, Atmosphere and Heaven govern these three divisions.

The Earth wind of Libra relates to Venus, which shows the forces of attraction and repulsion or Dharma in the material sphere. The Atmospheric wind relates to Mercury, which relates to electrical force, speech and prana in general. Mercury in Vedic thought is the son of the Moon (Saumya), which relates to the Waters. The Heavenly wind relates to Saturn, which creates space, distance and detachment and governs the movement of time behind the cosmic order, the heavenly Dharma. Saturn is the son of the Sun (Surya putra), showing his connection to Heaven.

I am also attempting to relate these three planets with the three forms of Vayu or Prana. Venus is Prana or the basic life force. Mercury is Vyana or the expansive life-force. Saturn is Apana or the force of death. In certain Vedic teachings Prana is associated with Earth and fire, Vyana with the Atmosphere, and Apana with Heaven.

Elemental Qualities and Ruling Planets of Signs

Fire (Agni), Air (Vayu or Indra)

Earth-Lower Mars – Aries, Venus – Libra
Atmosphere/Waters-Middle Jupiter – Sag., Mercury – Gemini
Heaven-Higher Sun – Leo, Saturn – Aquarius

World Forms and Ruling Planets of Signs

Three Earths and Three Oceans or Waters

Lower – Venus – Taurus

Lower – Mars – Scorpio

Middle – Saturn – Capricorn Middle – Moon – Cancer
Higher – Mercury – Virgo Higher – Jupiter – Pisces

Yet the middle world or Atmosphere as the central and all encompassing world is sometimes seen as the main or highest world, in which the order would become Earth, Heaven and the Atmosphere or the Waters, which follows more the sequence of the zodiac as Aries-Leo-Sagittarius.

Sign Oppositions

The signs come in pairs of opposites that shows the twofold movement of the sacrifice through fire and air.

Aries (the sacred fire – light on Earth) – Libra (Dharma on Earth)
Sagittarius (lightning – light in the Atmosphere) – Gemini (thunder – wind in the Atmosphere)
Leo (Sun – light in Heaven) – Aquarius (the cosmic order)
Fire signs reflect light. Air signs reflect movement and order. Their interplay sustains the universe.

Planets and Elements of the Signs

One of the problems of the zodiac is correlating the natural elements of the planets with the elements of the signs that they rule. All planets, except Sun and the Moon, rule two signs, a fire and a water sign, or an air and an earth sign. On the other hand, each planet rules an element by nature. Venus, though a watery planet by nature, rules an Air and an Earth sign. The Vedic system explains why this is so. The zodiac is reflecting the order of the Yajna, not that of the basic elements of the planets only. It gives each planet an element as spirit (masculine) and as matter or world (feminine). As Spirit all planets are either fire or air, which is the nature of Spirit. As Matter all are either water and earth, which are the material elements.

Spirit Matter
Mars moveable fire fixed or ground water
Jupiter dual fire dual water
Sun fixed fire Moon – moveable water
Venus moveable air fixed earth
Mercury dual air dual earth
Saturn fixed air moveable earth
Planets and the Spirit
Fiery – Agneyi
Mars, Jupiter, Sun
Airy – Vayavi
Venus, Mercury, Saturn
Planets and Matter (World)
Watery – Apya
Mars, Jupiter, Moon
Earthy – Parthiva
Venus, Mercury, Saturn

Animal Images

The Vedic Yajna proceeds through various animals which symbolize various aspects of the cosmic order and different offerings into the sacred Fire. The last step of the process of creating the Vedic zodiac would be to ascribe specific animal images to these Vedic elemental and world forces represented by the signs. The Vedas record that when the Creator made the world he assumed the forms of five animals to reach the world of the sky (Shatapatha Brahmana X.2.1). The animals mentioned are the man, goat, ram, bull and horse, which contain several of the zodiacal animals. In fact the creation is the sacrifice of the Creator (Prajapati), who offers himself to himself in the form of different creatures.

The bull (vrishabha) is Taurus. The horse (ashwa) is Sagittarius. The man (Purusha) is Aquarius. The ram (avi, also called mesha in the Vedas) is Aries. Aries is sometimes referred to as a goat as well, which is an animal particularly sacred to Agni. Other common Vedic animals include the lion (simha – Leo), the twins or Ashvins (Gemini), the scorpion (vrishchika – Scorpio), the fish (matsya – Pisces), the virgin or dawn Goddess who is the wife of the Sun (kanya – Virgo), note that Virgo follows Leo. Another Vedic symbol is the trader (Pani) who could represent Libra. Capricorn is sometimes called a crocodile (makara) or a deer (mriga). Elsewhere it is also called a goat, aja, or a sea-goat. The Vedic Waters or ocean can be Cancer. In other words the symbols for the zodiac are there in Vedic lore. One must note in this regard that the Vedic name for the stars of the Big Dipper, the rikshas, means bears, just as the Great Bear of the Greeks, showing a long tradition of similar constellation names between the Hindus and the Greeks.

Vedic sacred animals are threefold as domestic (gramya), wild (aranya) and human. The zodiac follows a similar idea. Domestic animals include the ram or goat (Aries), bull (Taurus) and horse (Sagittarius), perhaps Capricorn (goat) as well. Wild animals include the lion (Leo), crab/shellfish (Cancer), scorpion/serpent (Scorpio), crocodile or deer (Capricorn), and fish (Pisces). Humans include the twins (Gemini), the virgin (Virgo), the trader (Libra) and the man or person (Aquarius).

Signs and Nakshatras

The Nakshatra system represents a twenty-seven fold Yajna. It is mainly a horse sacrifice, ashwamedha, with the horse as the symbol of the Sun and the horses’ sacrificed head marking Ashwini Nakshatra or the beginning of the zodiac. Horse, ashwa, is a symbol of speed, time, energy and Prana. The horse sacrifice is a yearly ritual with the horse as the Sun being released to roam free for a period of a year.

The zodiac appears more like a Sarvamedha or universal sacrifice and is also a yearly sacrifice. If we count Aries as a goat, it would be a goat sacrifice. Aja, goat, also means unborn a-ja and refers to the reincarnating soul. The goat is the most commonly sacrificed animal. The horse sacrifice is preceded by a goat offering. Counting from Sagittarius as a horse and from the atmospheric Fire as the all fire, one could turn the zodiac into a horse sacrifice as well.

The Yajnas are furthermore built as Fire altars (Agni-cits). The Nakshatra system is a twenty-seven fold Fire altar. The Rashis would be a twelvefold Fire altar.

A key to the connection between Rashis and Nakshatras can perhaps be found in Harappan archaeological ruins. An Harappan seal dated to 2400 BCE has been found recently that shows a deer and an arrow on one side, the symbol of Mrigashirsha (Orion) and a Scorpion on the other. Scorpio is opposite Orion in the zodiac. When one rises, the other sets. S.M. Ashfaque has argued an astronomical basis for this seal (“Primitive astronomy in the Indus Civilization. In Old Problems and New Perspectives in the Archaeology of South Asia, ed. J.M. Kenoyer, 207-215, Madison, Wisconsin). Here we find one of the zodiacal signs emerging in Vedic thought relative to the Nakshatras. Perhaps the signs arose out of the Nakshatras or were already employed at that time as parallel system.

Conclusion

There is a clear connection between the structure of the signs and key Vedic deities and cosmological principles. The zodiac is just another version of the Vedic Fire ritual, which is also time and karma. Perhaps such a view produced the zodiac in the first place. The details are not yet clear but there is a Vedic logic to the signs that cannot be coincidental or borrowed from a foreign source. One may argue that such ideas were common in Babylonian, Egyptian and Greek thought, but the idea of the Fire ritual was nowhere as prevalent or enduring as in Vedic India.

This information can be combined along with revised historical data that identifies Harappan or third millennium BCE Indian urban civilization with the late Vedic era. Such factors require an earlier dating for Vedic astrological knowledge and strengthen the idea that the zodiac has a Vedic origin or at least Vedic counterpart going back into the third millennium BCE.

(one of a series of articles by David Frawley on Astrology in the Vedas)

The Zodiac and Dirghatamas

Some scholars have claimed that the Babylonians invented the zodiac of 360 degrees around 700 BCE, perhaps even earlier. Many claim that India received the knowledge of the zodiac from Babylonia or even later from Greece. However, as old as the Rig Veda, the oldest Vedic text, there are clear references to a chakra or wheel of 360 spokes placed in the sky. The number 360 and its related numbers like 12, 24, 36, 48, 60, 72, 108, 432 and 720 occur commonly in Vedic symbolism. It is in the hymns of the great Rishi Dirghatamas (RV I.140 – 164) that we have the clearest such references.

Dirghatamas is one of the most famous Rig Vedic Rishis. He was the reputed purohit or chief priest of King Bharata (Aitareya Brahmana VIII.23), one of the earliest kings of the land, from which India as Bharata (the traditional name of the country) was named.

Dirghatamas was one of the Angirasa Rishis, the oldest of the Rishi families, and regarded as brother to the Rishi Bharadvaja, who is the seer of the sixth book of the Rig Veda. Dirghatamas is also the chief predecessor of the Gotama family of Rishis that includes Kakshivan, Gotama, Nodhas and Vamadeva (seer of the fourth book of the Rig Veda), who along with Dirghatamas account for almost 150 of the 1000 hymns of the Rig Veda. His own verses occur frequently in many Vedic texts, a few even in the Upanishads.

The hymns of Dirghatamas speak clearly of a zodiac of 360 degrees, divided in various ways, including by three, six and twelve, as well as related numbers of five and seven. We must remember that the zodiac is first of all a mathematical division of the heavens such as this hymn outlines. This is defined mainly according to the elements, qualities and planetary rulerships of the twelve signs. The symbols we ascribe to these twelve divisions is a different factor that can vary to some degree. The actual stars making up the constellation that goes along with the sign is yet a third factor. For example, some constellations are less or more than thirty degrees, but the mathematical or harmonic division of each sign will only be thirty degrees. What is important about the hymns of Dirghatamas is that he shows the mathematical basis of such harmonic divisions of a zodiac of 360 degrees.

For Dirghatamas, as was the case for much of later Vedic astronomy, the main God of the zodiac is the Sun God called Vishnu. Vishnu rules over the highest heaven and is sometimes identified with the pole star or polar point, which in the unique view of Vedic astronomy is the central point that governs all celestial motions and form which these are calculated.

According to Dirghatamas Rig Veda I.155.6, “With four times ninety names (caturbhih sakam navatim ca namabhih), he (Vishnu) sets in motion moving forces like a turning wheel (cakra).” This suggests that even in Vedic times Vishnu had 360 names or forms, one for each degree of the zodiac. A fourfold division may correspond to the solstices and equinoxes. Elsewhere Dirghatamas states, I.164.36, “Seven half embryos form the seed of the world. They stand in the dharma by the direction of Vishnu.” This probably refers to the seven planets.

Most of the astronomical information occurs in his famous Asya Vamasya Hymn I.164. Much of this hymn can be understood as a description of the zodiac. It begins:

1. Of this adorable old invoker (the Sun) is a middle brother who is pervasive (the Wind or lightning). He has a third brother, whose back carries ghee (Fire). There I saw the Lord of the people (the Sun) who has seven children.

This verse is referring to the usual threefold Vedic division of Gods and worlds as the Fire (Agni) on Earth, the Wind or Lightning (Vayu) in the Atmosphere and the Sun (Surya) in Heaven. This also may refer to the three steps or strides of Vishnu through which he measures the Earth, the Atmosphere and Heaven. The Sun is also a symbol of the supreme light or the supreme Sun God that is Vishnu. The Sun or supreme light has seven children, the visible Sun, Moon and five planets.

We should note that the zodiac of twelve signs is divided into three sections based upon a similar understanding, starting with Aries or fire (cardinal fire ruled by Mars, who in Vedic thought is the fire born of the Earth), then with Leo or the Sun (fixed fire ruled by the Sun), and then with Sagittarius, the atmospheric fire, lightning or wind (mutable fire ruled by Jupiter, the God of the rains).

2. Seven yoke the chariot that has a single wheel (chakra). One horse that has seven names carries it. The wheel has three naves, is undecaying and never overcome, where all these beings are placed.

The zodiac is the single wheeled-chariot or circle yoked by the seven planets which are all forms of the Sun or sunlight. It is the wheel of time on which all beings are placed. The Vedic horse (ashva) is symbolic of energy or propulsive force.

3. This chariot which the seven have mounted has seven wheels (chakras) and is carried by seven horses. The seven sisters sing forth together, where are hidden the seven names of the cows.

The seven planets create their seven rotations or seven wheels. Each has its horse, its energy or velocity. Each has its feminine power or sister, its power of expression. It carries its own hidden name or secret knowledge (symbolically cows or rays). This refers to the astrological influences of the planets.

11. The wheel of law with twelve spokes does not decay as it revolves around heaven. Oh Fire, here your 720 sons abide.

The circle of the zodiac has twelve signs. It has 720 half degrees or twins, making 360 total. The Shatapatha Brahmana X.5.5, a late Vedic text, also speaks of a wheel of heaven with 720 divisions. “But indeed that Fire-altar is also the Nakshatras. For there are twenty seven of these Nakshatras and twenty-seven secondary Nakshatras. This makes 720.” Twenty-seven times twenty-seven Nakshatras equals 729, with which some overlap can be related to the 720 half-degrees of the zodiac.

12. The Father with five feet and twelve forms, they say, dwells in the higher half of heaven full of waters. Others say that he is the clear-seeing one who dwells below in a sevenfold wheel that has six spokes.

The five feet of the father or the Sun are the five planets or the five elements that these often refer to (to which Vedic thought associates the five sense organs and five motor organs in the human body). His twelve forms are the twelve signs. The Sun in the higher half of heaven with the waters is the signs Leo with Cancer (ruled by the Moon), with the other five planets being the five feet, each ruling two signs. In Vedic thought, the Sun is the abode of the waters, which we can see in the zodiac by the proximity of the signs Cancer and Leo.

The sevenfold wheel is the zodiac moved by the seven planets. The six spokes are the six double signs through which the planets travel. The same verse occurs in the Prashna Upanishad I.11 as a symbol for the year.

13. Revolving on this five-spoked wheel all beings stand. Though it carries a heavy load, its axle does not over heat. From of old it does not break its ancient laws.

The five-spoked wheel is again the zodiac ruled by five planets and five elements and their various internal and external correspondences.

14. The undecaying wheel (circle) together with its felly (circumference), ten yoked to the upward extension carry it. The eye of the Sun moves encompassing the region. In it are placed all beings.

This may again refer to the ten signs ruled by the five planets, with each planet ruling two signs. The eye of the Sun may be the sign Leo through which the solar influence pervades the zodiac or just the Sun itself. The upward extension may be the polar region.

15. Of those that are born together, the seventh is born alone. The six are twins (yama), Divine born rishis. The wishes that they grant are apportioned according to their nature. Diversely made for their ordainer, they move in different forms.

The six born together or are twins are the twelve signs, two of which are ruled by one planet (considering the Sun and Moon as a single planetary influence). The seventh that is singly born is the single light that illumines all the planets. Elsewhere the Rig Veda X.64.3 speaks of the Sun and Moon as twins (yama) in heaven.

The planets are often associated with the rishis in Vedic thought, particularly the rishis Brihaspati (Jupiter), Shukra (Venus) and Kashyapa (the Sun) which became common names for the planets. Their ordainer or stabilizer may be the pole star (polar point).

48. Twelve are its fellies. The wheel is one. It has three naves. Who has understood it?

It are held together like spokes the 360, both moving and non-moving.

This perhaps the clearest verse that refers to the zodiac of twelve signs and three hundred and sixty degrees. The same verse also occurs in Atharva Veda (X.8.4). The zodiac has three divisions as fire, lightning and Sun or Aries, Sagittarius and Leo that represent these three forms of fire. The 360 spokes are the 360 degrees which revolve in the sky but remain in the same place in the zodiac.

Yet another verse (43) of this same hymn of Dirghatamas refers to the Vishuvat, the solstice or equinox, showing that such astronomical meanings are clearly possible.

If we examine the hymn overall, we see that a heavenly circle of 360 degrees and 12 signs is known, along with 7 planets. It also has a threefold division of the signs which can be identified with that of fire, wind (lightning) and Sun (Aries, Sagittarius, Leo) and a sixfold division that can be identified with the planets each ruling two signs of the zodiac. This provides the basis for the main factors of the zodiac and signs as we have known them historically. We have all the main factors for the traditional signs of the zodiac except the names and symbols of each individual sign. This I will address in another article.

Elsewhere in Vedic literature is the idea that when the Creator created the stars he assigned each an animal of which there were originally five, the goat, sheep, cow, horse and man (Shatapatha Brahmana X.2.1). This shows a Vedic tradition of assigning animals to constellations. The animals mentioned are the man, goat, ram, bull and horse, which contain several of the zodiacal animals.

The zodiac in Vedic thought is the wheel of the Sun. It is the circle created by the Sun’s rays. The Shatapatha Brahmana X.5.4 notes, “But, indeed, the Fire-altar also is the Sun. The regions are its enclosing stones, and there are 360 of these, because 360 regions encircle the Sun on all sides. And 360 are the rays of the Sun.”

The Zodiac and the Subtle Body

Clearly this hymn contains a vision of the zodiac but its purpose is not simply astronomical, nor is the zodiac the sole subject of its concern. Besides the outer zodiac of time and the stars there is the inner zodiac or the subtle body and its chakra system. The seven chakras mentioned are also the seven chakras of the subtle body. In Vedic thought the Sun that rules time outwardly corresponds inwardly to Prana, the spirit, soul or life-force (Maitrayani Upanishad VI.1). Prana is the inner Sun that creates time at a biological level through the process of breathing. It is also the energy that runs up and down the spine and flows through the seven chakras strung like lotuses along it.

According to Vedic thought (Shatapatha Brahmana XII.3.28) we have 10,800 breaths by day and by night or 21,600 a day. This corresponds to one breath every four seconds. The same text says that we have as many breaths in one muhurta (1/30 of a day or 48 minutes) as there are days and nights in the year or 720, so this connection of the outer light and our inner processes is quite detailed at an early period.

In Vedic thought the subtle body is composed of the five elements, the five sense organs and five motor organs, which correspond to different aspects of its five lower chakras .On top of these five are the mind and intellect (manas and buddhi) which are often compared to the Moon and the Sun and relate to the two higher chakras. They can be added to these other five factors, like the five planets, making seven in all. The chakras of Dirghatamas, though outwardly connected to the zodiac, are inwardly related to the subtle body, a connection that traditional commentators on the hymn like Sayana or Atmananda have noted.

This hymn of Dirghatamas contains many other important and cryptic verses on various spiritual matters that are connected to but go beyond the issues of the zodiac. It is written in the typical Vedic mantric and symbolic language to which it provides two keys;

39. The supreme syllable of the chant in the supreme ether, in which all the Gods reside, those who do not know this, what can they do with the Veda? Those who know it alone are gathered here.

45. Four are the levels of speech. Those trained in the knowledge, the wise know them all. Three hidden in secrecy cannot be do not stir. Mortals speak only with the fourth.

There is clearly a hidden knowledge behind these verses, which reflect an esoteric tradition of spiritual knowledge that was mainly accessible for initiates who had the keys to open its veils. We cannot simply take such verses superficially but must look deeply and see what they imply. Then the pattern of their inner meaning can come forth. If we do this, the astronomical and astrological side cannot be ignored.

Pingree’s Views

Western scholars of the history of astronomy like David Pingree have accepted the astronomical basis of this hymn. In an article, “Astronomy in India” in Astronomy Before the Telescope, C. Walker (ed.), St. Martin’s Press, New York, 1996, pps. 123-124, Pingree suggests that Mul. Apin, Babylonian tablets that date from 687 to 500 BC has “‘an ideal calendar’ in which one year contains 12 months, each of which has 30 days, and consequently exactly 360 days; a late hymn of the Rgveda refers to the same ‘ideal calendar’. And Mul.Apin describes the oscillation of the rising-point of the sun along the eastern horizon between its extremities when it is at the solstices; the same oscillation is described in the Aitareya Brahmana.'” This ideal calendar is the basis for the zodiac and its twelve signs at a mathematical level. Clearly Pingree is referring to Rig Veda I.164 as his ‘late’ hymn of the Rig Veda.

To quote from David Pingree’s “History of mathematical astronomy in India,” in the Dictionary of Scientific Biography, C.S. Gillespie (ed.), pp. 533-633, Charles Scribners, New York, 1981, page 534: “In the case of the priority of the Rgveda to the Brahmanas, it is not always clear that the views expressed in the latter developed historically after the composition of the former. All texts that can reasonably be dated before ca. 500 BC are here considered to represent essentially a single body of more or less uniform material.” The point of his statement is to try to get such Rig Veda references as those of Dirghatamas later than the Brahmana texts as both reflect a similar sophisticated astronomy, which is necessary to make it later than the Babylonian references and a product of a Babylonian influence as he proposes. This requires reducing all the layers of Vedic literature to a more or less uniform mass at a very late date, which is contrary to almost every view of the text.

Clearly this Rig Veda hymn, which has parallels and developments in the Brahmanas (like the Shatapatha Brahmana quoted in this chapter), must be earlier and show that such ideas were much older than the Brahmanas. To maintain his late date for Vedic astrology, Pingree must assume that this hymn or its particular astronomical verses were late interpolations to the Rig Veda, around 500 BCE or about the time of the Buddha. This is rather odd because the Buddha is generally regarded as having come long after the Vedic period, while the actual text is usually dated well before 1000 BCE (some have argued even to 3000 BCE).

Even the Brahmanas, like the Upanishads that come after them, are pre-Buddhist by all accounts. Perhaps the main Vedic ritual given in the Brahmanas, the Gavamayana, follows the model of a year of 360 days and is divided into two halves based upon the solstices, showing that such an ‘ideal’ calendar was central to Vedic thought. That such an ideal calendar has its counterpart in the sky is well reflected in Vedic ideas saying that equate the days and nights with the Sun’s rays and with the stars (as we have noted in Shatapatha Brahmana with 720 Upanakshatras)*. The Brahmanas, we should also note, emphasize the Krittikas or the Pleiades as the first of the Nakshatras, reflecting an astronomical era of the Taurus equinox. The Shatapatha Brahmana notes that the Krittikas mark the eastern direction.

In addition, the hymn, its verses and commentaries on them are found in many places in Vedic literature, along with support references to Nakshatras. It cannot be reduced to a late addition but is an integral part of the text.

That being the case, a zodiac of 360 degrees and its twelvefold division are much older in India than any Greek or even Babylonian references that he has come up with.

Pingree also tries to reduce the ancient Vedic calendar work Vedanga Jyotish to 500 BCE or to a Babylonian influence. However, the internal date of this late Vedic text is of a summer solstice in Aslesha or 1300 BCE, information referenced by Varaha Mihira in his Brihat Samhita (III.1-2). “There was indeed a time when the Sun’s southerly course (summer solstice) began from the middle of the Nakshatra Aslesha and the northerly one (winter solstice) from the beginning of the Nakshatra Dhanishta. For it has been stated so in ancient works. At present the southerly course of the Sun starts from the beginning of Cancer and the other from the initial point of the sign Capricorn.” The middle of Aslesha is 23 20 Cancer, while the beginning of Dhanishta (Shravishta) is 23 20 Capricorn. Calculating the precession accordingly, this is obviously a date of around 1300 BCE.

There are yet earlier references in the Vedas like Atharva Veda XIX.6.2 that starts the Nakshatras with Krittika (the Pleiades) and places the summer solstice (ayana) in Magha (00 – 13 20 Leo), showing a date before 1900 BCE. These I have examined in detail in my book Gods, Sages and Kings (Lotus Press). Clearly the Vedas show the mathematics for an early date for the zodiac as well as the precessional points of these eras long before the Babylonians or the Greeks supposedly gave them the zodiac.

It is not surprising that India could have invented the zodiac and circle of 360 degrees. After all, the decimal system and the use of zero came from India. In this regard, as early as the Yajur Veda, we find names for numbers starting with one, ten, one hundred and one thousand ending with one followed by twelve zeros (Shukla Yajur Veda XVII.2).

The Rig Veda has another cryptic verse that suggests its cosmic numerology. According to it the Cosmic Bull has four horns, three feet, two heads and seven hands (Rig Veda IV.58.3). This sounds like a symbolic way of presenting the great kalpa number of 4,320,000,000 years. Such large numbers for the universe are typical to Indian thought, but scholars such as Pingree would also ascribe them to a Babylonian origin. However, the literature suggests the opposite.

Vedic Astrology and Self-knowledge

Vedic astrology is an integral part of our Vedic teachings as one of the most important aspects of Vedic knowledge. Yet we approach Vedic astrology in a way that may be different from what many people do, which is to use it simply tell their fortune. We approach Vedic astrology as a way of Self-knowledge, Self-healing and Self-realization through Yoga, Ayurveda and Vedanta – providing insight on how to understand our karmas, work with them and transcend them.

We have been critical of the superficial fortune telling that can go on under the name of astrology, East or West. That is not the authentic Vedic approach. Vedic knowledge teaches that our inner being and higher Self transcends time and karma, but to reach it we must properly harmonize our manifestation in body and mind – learning how to understand our karmas, not just pursue personal happiness.

Predictive and Counseling Models of Vedic Astrology

Vedic astrology is dominated by two main lines of interpretation; the first is predictive, while the second is counseling based. We embrace the second line primarily and have qualifications about the predictive model.

Some people, particularly in India, think that Vedic astrology can provide accurate dates for events in life from birth to death, including marriage, children, education, assumption of new jobs, moving, and so on. While Vedic astrology can help us understand important trends, it does not embrace fatalism, nor make a correct timing of our outer events the most significant factor in how we live.

We all come under certain karmic influences, both individual and collective that affect our lives, sometimes in dramatic manner. Yet we also have an ability to adapt to these influences – and through a higher consciousness utilize them in a spiritually transformational direction. Human life is a creative and spiritual unfoldment; it is not simply a working out of mechanical forces, like a ball rolling down a hill that cannot chose which way to go.

The Vedic counseling approach helps us understand the planetary influences operating in our lives and the various times at which they will likely predominate. This is not to blindly accept them as fate but to learn how to adjust to their energies in an optimal manner.

Scope of Vedic Astrological Counseling

Vedic astrology forms an important counseling model because it is the only Vedic discipline that has tools for examining all the main goals of life as Dharma, Artha, Kama and Moksha, as well as the underlying Arogya or physical and mental health necessary to pursue them.

Ayurveda focuses on Arogya; it deals with it in a more immediate and effective manner than Vedic astrology, but Vedic astrology may better reveal long term health trends or disease potentials.

Yoga and Vedanta orient us to Moksha or the liberation of consciousness in a direct manner, but Vedic astrology also helps us understand our readiness or timing for its pursuit.

Vedic management deals more appropriately with Artha as the goals and wealth that we wish to achieve, but Vedic astrology shows important trends and timing issues here also.

Vedic teachings on Dharma address our life purpose and action in a primary way, but Vedic astrology shows our potentials and changes in this area as well.

In short, Vedic astrology as the eye of the Vedas helps us understand the different aspects of our lives and provides us a good overview of their development. It can help us understand which Vedic disciplines may be most needed for us at any particular moment.

Vedic astrology provides a comprehensive overview that supports any type of Vedic counseling, Vedic educational approaches, or Vedic treatment measures. That is why it is important for every individual to have his or her Vedic chart examined by an astrologer trained in deeper Vedic values and insights through Yoga and Vedanta.

It is wrong to look at Vedic astrology purely in a predictive light, or to judge the efficacy of a Vedic astrologer by their ability merely to provide accurate dates for the outer events of our lives. The true role of a Vedic astrologer is that of a life counselor, helping us understand not only the outer movement of our lives, but the more important inner movement and spiritual development behind it.

There can be no lasting positive changes in life unless we develop Self-knowledge – a knowledge of who we truly are at the level of inner consciousness, not simply as outer personalities. Vedic astrology interpreted rightly helps us connect with our inner being or higher Self – that is its true purpose as is the case with all Vedic disciplines. It directs us to rituals, mantras and meditation practices to help us address the karmic limitations in our birth chart. Vedic astrology has as its true goal the higher knowledge, not simply making us successful as an ego in the material world.

Note that Yogini Shambhavi Devi provides Vedic astrological consultations for our institute, and follows this yogic and counseling model of chart examination, with special reference to Shakti Sadhana. You can contact her at: Shambhavi.yogini@gmail.com.

The following article by David Frawley (Pandit Vamadeva Shastri) is adapted from Astrology of the Seers, by David Frawley –

Who knows now and who can declare the paths that lead to the God; only their lower habitations are visible, who dwell in regions of supreme mystery. Rig Veda III.54.5

The Lesser Cycle of World Ages

Descending Yugas

Satya	11,501 BCE – 6701 BCE
Treta	6701 BCE – 3101 BCE
Dwapara	3101 BCE – 701 BCE
Kali	701 BCE – 499 AD

Ascending Yugas

Kali	499 AD – 1699 AD
Dwapara	1699 AD – 4099 AD
Treta	4099 AD – 7699 AD
Satya	7699 AD – 12,499 AD

The Greater Cycle of World Ages

Ascending and Descending Cycles

Harmonization with the Galactic Center

The Star Vega or Abhijit

The following is one of several articles by David Frawley on Vedic and Tantric Mantras and their applications.

Sun – Om Hrim Sum Suryaya Namah

Moon – Om Shrim Som Somaya Namah

Mars – Om Krim Kum Kujaya Namah

Mercury – Om Aim Bum Budhaya Namah

Jupiter – Om Strim Brahm Brihaspataye Namah

Venus – Om Klim Shum Shukraya Namah

Saturn – Om Hlim Sham Shanaye Namah

Rahu – Om Dhum Ram Rahave Namah

Ketu – Om Hum Kem Ketave Namah

Pronunciation: Hrim – Hreem, Shrim – Shreem, Strim – Streem, Prim – Preem, Klim – Kleem.
If you aren’t knowledgeable of Sanskrit, seek one who is in order to clarify pronunciation.

Chant to the Supreme Light

Antarjyoti bahirjyoti pratyagjyoti paratparah
Jyotirjyoti swayamjyoti atmajyoti shivosmyaham

Light is on the inside, light is on the outside, light is in myself, beyond the beyond.
The Light of lights, I myself am light, the Self is light, I am Shiva!

Explanation of Planetary Shaktis

Sun – Hrim, Harana Shakti, the power to hold, energize, attract and fascinate.

Moon – Shrim, Sharana Shakti, the power of refuge, surrender, peace and delight

Mars – Krim, Karana Shakti, the power of action, work, motivation, and transformation.

Mercury – Aim, Vachana Shakti, the power of articulation, calling, guiding and teaching.

Jupiter – Strim, Starana Shakti, the power of expanding, unfolding, blossoming and evolving.

Venus – Klim, Kama Shakti, the power of love, delight, contentment and fulfullment.

Saturn – Hlim, Stambhana Shakti, the power of delaying, stopping, holding, and terminating.

Rahu – Dhum, Dhavana Shakti, the power of obscuring, hiding, protecting and preparing.

Ketu – Hum, Havana Shakti, the power of offering, sacrifice, destruction and transformation.

By David Frawley (Pandit Vamadeva Shastri)

Soma and the Orientation of the Zodiac

Gemini and Sagittarius

The 0 Gemini and 0 Sagittarius Axis: The Shiva Axis

Planetary Rulership of the Signs

Rudra and Prajapati: The Origin of the Planets and the Signs

The seed of Prajapati that had been released flowed out. It became a lake. The Gods said, ‘May this seed of Prajapati not be spoiled. When the said, “May this seed of Prajapati not be spoiled (madusham), it became Madusha. That is the meaning of Madusha. Its name is Madusha. What is Madusha that is Manusha (man). That is the secret why man (manusha) is called man (manusha). The Gods indeed love mystery.”

That lake they encompassed with fire. The winds blew over it. But the fire couldn’t move it. Then they encompassed the lake with the universal fire (Agni Vaishvanara). The winds blew over it. The universal fire caused the lake to flow.
That which was the first part of Prajapati’s seed that blazed upward from the lake became the Sun (Aditya). That which was the second part became Venus (Bhrigu). Him Varuna welcomed. That is why Bhrigu is said to be the son of the God Varuna (the God of water). That which was the third part to take flame became the other Sun Gods (Adityas). The coals became the Angirasa Rishis. When the coals after having died down flamed up again that became the Rishi Brihaspati (Jupiter).

The coals that remained became the black animals. That which was the red earth scorched by the fire became the red animals. That which was the ashes crept off as mixed colored animals. The wild bull, buffalo, deer, camel and donkey, these became the ruddy animals. To them Pashupati (the lord of the animals) said, “These are mine. Mine is what remains on the sacrificial ground.”

Here we see a myth of the origin of the planets and the constellations in the form of animals from the Milky Way. There are other Vedic stories that reflect similar insights.

The Sidereal Zodiac

Dr David Frawley (Pandit Vamadeva Shastri)

The Vedas show a division of the zodiac into 27 Nakshatras or lunar mansions. That the Vedas might have more subtle divisions of the zodiac than 27 should not surprise us. A twentysevenfold division would demand finer divisions for accurate calculations. In this regard Satapatha Brahmana describes Upanakshatras or secondary Nakshatras with each Nakshatra divided into 27 parts equalling a total of approximately 720 total.

It is generally thought in the West that the zodiac of 360 degrees and 12 signs is an invention of Babylonian thought and was brought to India by the Greeks after the time of Alexander (after 300 BCE). However the Vedas, all the way back to the oldest Rigveda, contain references to a sun wheel or wheel of heaven divided into 360, 720 and 12, as well as other numbers. Vedic literature describes these divisions as located in “heaven” or the sky. Satapatha Brahmana clearly notes them as “rays” and “directions,” giving them a spatial orientation and equates them with the Upanakshatras furthering making them into divisions of a zodiac.

1. Background

Large Numbers

Small Numbers

Satapatha Brahmana XII.3.2.5 shows a knowledge of very subtle time divisions as well:

Similar data occurs in Taittiriya Brahmana as well and is also characteristic of later yogic thought.

Vedic View of Time

Nakashtras and the Rigedic Code

Knowledge of the Nakshatra system through symbolism of the number 27 is built into the very structure of the Rigveda, which is extensively examined in the recent work of Subhash Kak.**2 The Rigveda consists of ten books (mandalas). These contain different numbers of hymns (suktas), which if added together in various ways yields much interesting astronomical information.

1—-191 2—-43 3—62 4—-58 5—-87
6—–75 7—104 8—92 9—-114 10—191

2. Upanakshatras and the Vedic Zodiac

Upanakshatras

But, indeed,- that Fire-altar also is the Nakshatras; for there are twenty-seven of these Nakshatras, and twenty seven secondary stars accompany each Nakshatra,-this makes seven hundred and twenty, and thirty-six in addition thereto. Now what seven hundred and twenty bricks there are of these, they are the three hundred and sixty enclosing-stones and three hundred and sixty Yajushmati bricks’ and what thirty-six there are in addition, they are the thirteenth (intercalary) month.”

Satapatha Brahmana X.5.4.5

There are many instances of approximations used in Vedic literature. Such approximations occur with sound in the same Brahmana. For example (S.B.X.6.8-9), uktha, is repeatedly equated with ut-stha.

“Agni is uk, his offerings are tham. By the offerings Agni rises up (uttistati).

Aditya (the Sun) is uk. His moon is tham. By the moon the sun rises up (uttistati).”

The Sun and the Zodiac of 360 degrees

There are references as early as Rg Veda, the oldest Vedic text to a wheel of heaven of 360 spokes divided into 12:

With twelve fellies, the wheel is one, with three axles, who can comprehend it? On it are three hundred and sixty spokes that moving are not disturbed.

dvadasa pradayascakram ekam trini nabhyani ka u tacchiketa

tasmintsakam trisata na sankavo arpitah sastirna calacalasah

R.V. I.164.48

With twelve spokes, it is not exhausted, the wheel of the law revolves around heaven. Oh Agni (fire or the sun) there your twin sons stand who are 720.

dvadasaram nahi tajjaraya varvarti cakram pari dyam rtasya

a putro agne mithunaso atra sapta satani vimsatisca tasthuh

R.V. I.164.11

“But, indeed, that Fire-altar also is the sun:-the regions are its enclosing stones, and there are three hundred and sixty of these, because three hundred and sixty regions encircle the sun on all sides;-the rays are its Yajushmati bricks, for there are three hundred and sixty of these, and three hundred and sixty rays of the sun.”

“But, indeed, that built Agni (the fire-altar) is all beings, all the gods; for all the gods, all beings are the waters, and that built fire-altar is the same as those waters;-the navigable streams (round the sun) are its enclosing stones, and there are three hundred and sixty of these, because three hundred and sixty navigable streams encircle the sun on all sides; and the navigable streams, indeed, are also the Yajushmati bricks, and there are three hundred and sixty of these, because three hundred and sixty navigable streams flow towards the sun.”

3. Later Vedic Astrology

Astronomical Dating of Vedic Texts

Taittiriya Brahmana states:

One should consecrate the (sacred) fire in the Krttikas;…the Krttikas are the mouth of the Nakshatras (T.B. i.1.2.1).

Here the Krttikas lead the list of the Nakshatras, not as a theoretical statement but as a practical timing for establishing the sacred fire. The same Brahmana also states:

Satapatha Brahmana similarly states,

The Krttikas do not swerve from the eastern direction, all the other constellations do (S.B. II.1,2,3).

Planets in Vedic literature

Conclusion

Usage of the Upanakshatras Today

Translations from Satapatha Brahmana are from the Sacred Books of the East Vol. 12, 26, 41, 43, 44. Delhi: Motilal Banarsidass, 1988. All oher Sanskrit translations are by the author.

Footnotes

1. Frawley, David, Gods, Sages and Kings. Delhi: Motilal Banarsidass, 1993. Note particularly pp. 67-77.

2. Kak, Subhash. The Astronomical Code of the Rgveda. New Delhi: Aditya Prakashan, 1994. Note particularly pp. 97-109.

Kak, S. ‘The Astronomy of the Age of Geometric Altars,’ Quarterly Journal of the Royal Astronomical Society, 36, 385-395,1995.

3. Frawley, David, ‘Planets in the Vedic Literature’, Indian Journal of History of Science, 29.4.495-506.

By David Frawley (vedanet.com) written 2003, posted Dec. 2008

The Zodiac as a Fire Ritual (Yajna)

Agni and Vayu (Fire and Air) and the Worlds of Earth and Water

The Threefold Universe

Odd and Even Signs

The Zodiac in View of Vedic Concepts

The Planets

Elemental Qualities and Ruling Planets of Signs

Fire (Agni), Air (Vayu or Indra)

Earth-Lower Mars – Aries, Venus – Libra
Atmosphere/Waters-Middle Jupiter – Sag., Mercury – Gemini
Heaven-Higher Sun – Leo, Saturn – Aquarius

World Forms and Ruling Planets of Signs

Three Earths and Three Oceans or Waters

Lower – Venus – Taurus

Lower – Mars – Scorpio

Middle – Saturn – Capricorn Middle – Moon – Cancer
Higher – Mercury – Virgo Higher – Jupiter – Pisces

Sign Oppositions

The signs come in pairs of opposites that shows the twofold movement of the sacrifice through fire and air.

Aries (the sacred fire – light on Earth) – Libra (Dharma on Earth)
Sagittarius (lightning – light in the Atmosphere) – Gemini (thunder – wind in the Atmosphere)
Leo (Sun – light in Heaven) – Aquarius (the cosmic order)
Fire signs reflect light. Air signs reflect movement and order. Their interplay sustains the universe.

Planets and Elements of the Signs

Spirit Matter
Mars moveable fire fixed or ground water
Jupiter dual fire dual water
Sun fixed fire Moon – moveable water
Venus moveable air fixed earth
Mercury dual air dual earth
Saturn fixed air moveable earth
Planets and the Spirit
Fiery – Agneyi
Mars, Jupiter, Sun
Airy – Vayavi
Venus, Mercury, Saturn
Planets and Matter (World)
Watery – Apya
Mars, Jupiter, Moon
Earthy – Parthiva
Venus, Mercury, Saturn

Animal Images

Signs and Nakshatras

The Yajnas are furthermore built as Fire altars (Agni-cits). The Nakshatra system is a twenty-seven fold Fire altar. The Rashis would be a twelvefold Fire altar.

Conclusion

(one of a series of articles by David Frawley on Astrology in the Vedas)

The Zodiac and Dirghatamas

Most of the astronomical information occurs in his famous Asya Vamasya Hymn I.164. Much of this hymn can be understood as a description of the zodiac. It begins:

1. Of this adorable old invoker (the Sun) is a middle brother who is pervasive (the Wind or lightning). He has a third brother, whose back carries ghee (Fire). There I saw the Lord of the people (the Sun) who has seven children.

2. Seven yoke the chariot that has a single wheel (chakra). One horse that has seven names carries it. The wheel has three naves, is undecaying and never overcome, where all these beings are placed.

3. This chariot which the seven have mounted has seven wheels (chakras) and is carried by seven horses. The seven sisters sing forth together, where are hidden the seven names of the cows.

11. The wheel of law with twelve spokes does not decay as it revolves around heaven. Oh Fire, here your 720 sons abide.

12. The Father with five feet and twelve forms, they say, dwells in the higher half of heaven full of waters. Others say that he is the clear-seeing one who dwells below in a sevenfold wheel that has six spokes.

13. Revolving on this five-spoked wheel all beings stand. Though it carries a heavy load, its axle does not over heat. From of old it does not break its ancient laws.

The five-spoked wheel is again the zodiac ruled by five planets and five elements and their various internal and external correspondences.

14. The undecaying wheel (circle) together with its felly (circumference), ten yoked to the upward extension carry it. The eye of the Sun moves encompassing the region. In it are placed all beings.

15. Of those that are born together, the seventh is born alone. The six are twins (yama), Divine born rishis. The wishes that they grant are apportioned according to their nature. Diversely made for their ordainer, they move in different forms.

48. Twelve are its fellies. The wheel is one. It has three naves. Who has understood it?

It are held together like spokes the 360, both moving and non-moving.

Yet another verse (43) of this same hymn of Dirghatamas refers to the Vishuvat, the solstice or equinox, showing that such astronomical meanings are clearly possible.

The Zodiac and the Subtle Body

39. The supreme syllable of the chant in the supreme ether, in which all the Gods reside, those who do not know this, what can they do with the Veda? Those who know it alone are gathered here.

45. Four are the levels of speech. Those trained in the knowledge, the wise know them all. Three hidden in secrecy cannot be do not stir. Mortals speak only with the fourth.

Pingree’s Views

That being the case, a zodiac of 360 degrees and its twelvefold division are much older in India than any Greek or even Babylonian references that he has come up with.

This is one of several articles by David Frawley on the Vedas, Vedic Astrology and the Nakshatras. It reflects his special Vedic research. This particular information is not available in any other astrological texts and is part of special Vedic knowledge on astrology from a very ancient period.

It mainly considers the position of the Moon in the chart but can be expended to other planets as well.

The Ashwins desired, “May we be possessed of good hearing and not be deaf. “One who makes the appropriate offering to the Ashwins and to Ashwini (00 00-13 20 Aries) becomes possessed of good hearing and will not become deaf. Ashwini Nakshatra grants the power of hearing on both outer and inner levels. That is why this Nakshatra relates to secret knowledge and to miraculous powers. The Ashwins are the doctors and miracle workers among the Gods.
Yama desired, “May I win the lordship of the ancestors.” One who makes the appropriate offering to Yama and to Bharani (13 20 – 26 40 Aries) wins the lordship of the ancestors and wins the lordship of his peers.Those born under Bharani want to be respected by their elders and by their peers. Yama is the deity of death and discipline.
Agni desired, “May I be the eater of food for the Gods.” One who offers to Agni and Krittika (26 40 Aries to 10 00 Taurus) the appropriate offering becomes an eater of food for mortals. Agni as fire both cooks and digests food. Krittika provides nourishment and the power to digest it as well. Those born under it like to provide for others in this way. Agni represents the digestive fire and fire as a cosmic principle.
Prajapati created creatures but thus created they went way. Of them he thought about Rohini. He desired, “May she approach me. May we unite together.” One who makes the appropriate offering to Prajapati, to Rohini (10 00 to 23 20 Taurus), his beloved approaches him and he unites with her. Rohini is a Nakshatra of love, passion and sexuality that is generally fertile and creative, but not inclined to tolerate limits. Because of this it is very productive for almost everything but can draw jealously upon it. Prajapati is the Creator among the Vedic deities.
Soma desired. “May I win the lordship of the plants.” One who makes the appropriate offering to Soma, to Mrigashira (23 20 Taurus to 06 40 Gemini), wins the lordship of the plants, wins the lordship of his peers. Those born under Mrigashirsha want to provide the Soma, delight or enjoyment to their peers. They can be exhilarating and entertaining leaders, shining on others like the Moon. For this reason they usually do best with a retinue of friends. Some is the deity of bliss, healing, rejuvenation and immortality in the Vedas.
Rudra desired, “May I become the lord of the animals.” One who makes the appropriate offering to Rudra, to Ardra (06 40 to 20 00 Gemini), becomes the lord of the animals. Rudra is the lord of the wild animals and all things wild, strange or disturbing. These come through Ardra, which therefore needs to seek control over them. Rudra is the fierce form of Lord Shiva.
The Earth in the beginning had no growths. She desired, “May I produce herbs and trees.” One who makes the appropriate offering to Aditi, to Punarvasu (20 00 Gemini to 03 20 Cancer), produces progeny and cattle. Punarvasu is a creative Nakshatra ruled by the Earth as the World Mother Aditi. It gives the ability to create in form and structure. Those born under it like to produce things in a maternal way.
Brihaspati desired, “May I possess the splendor of spiritual knowledge.” One who makes the appropriate offering to Brihaspati, to Pushya (03 20 to 16 40 Cancer), gains the splendor of spiritual knowledge. Pushya connects us with spiritual knowledge, but also religion, ritual and morality in general. Through it the good overcomes the evil. Brihaspati is the high priest and guru among the deities, who has the power of the Divine Word.
The Gods and the Demons were at war. The Gods made an offering to Aslesha (16 40 to 30 00 Cancer). This drove away the Demons. One who makes the appropriate offering to the Serpent God, to Aslesha, drives away his hateful opponents.In Aslesha one can defeat one’s enemies. Through it one gains the poison of the serpent to use on others. Those born under Aslesha make powerful warriors with powerful weapons. Aslesha represents the Nagas or serpent deities, their wisdon and power.
The Fathers desired, “May we flourish in the world of the ancestors.” One who makes the appropriate offering to the Fathers, to Magha (00 00 – 13 20 Leo), flourishes in the world of the ancestors. Magha gives fame that lasts through the generations. Those born under it seek a high reputation for themselves, a kind of kingly or paternal status. The Fathers or Pitaras relate to the ancestors in Vedic thought, both personal and for humanity as a whole.
Bhaga desired, “May I partake of the best portion of the Gods.” One who makes the appropriate offering to Bhaga, to Purva Phalguni (13 20 – 26 40 Leo), gains the best portion among his peers. Those born under Purva Phalguni seek the best portion for themselves. They become connoisseurs in life, seeking what is subtle and refined. Bhaga represents beauty, charisma, fortune and delight.
Aryaman desired, “May I become the lord of the animals.” One who makes the appropriate offering to Aryaman, to the Utttara Phalguni (26 40 Leo to 10 00 Virgo), he becomes the lord of the animals. Those born under Uttara Phalguni seek colleagues and followers in order to help them in their causes, which are generally noble in nature (at least to them). Aryaman governs over contracts, agreements, help and service.
Savitar desired, “May the Gods place their faith in me.” One who makes the appropriate offering to Savitar, to Hasta (10 00 – 23 20 Virgo), men place faith in him. He becomes the Sun among his peers. People born under Hasta want to be believed in and want others to have faith in them. They regard themselves as capable of great achievements and can serve to rally and inspire people around them. Savitar is the solar deity of inspiration and the Gayatri mantra, much like Apollo of the Greeks.
Twashtar desired, “May I gain a wonderful progeny.” One who makes the appropriate offering to Twashtar, to Chitra ( 23 20 Virgo to 06 40 Libra). , gains a wonderful progeny. Twashtar is a form of the Creator, usually called Prajapati, with additional special powers of art and magic. Chitra therefore has great creative powers, giving splendor, multiplicity and abundance.
Vayu, the Wind desired, “May I win the freedom to move as I wish in all the worlds.” One who makes the appropriate offering to the Wind, to Swati (06 40 Libra to 20 00 Libra), gains the freedom to move as he wishes in all the worlds.The Wind, Vayu, has free movement in all the worlds. Those born in Vayu’s Nakshatra of Swati have a similar desire. They don’t like to be held or tied down. They like to travel where they want and when they want.
Indra and Agni desired, “May I gain the greatest splendor among the Gods.” He makes the appropriate offering to Indra and Agni, to Vishakha (20 00 Libra to 03 20 Scorpio), gains the greatest splendor among his peers. Vishakha is a competitive Nakshatra and has a fiery and lightning like energy and effects, with Indra as lightning and Agni as fire. Its natives seek power and recognition. Yet they also have wisdom and insight.
Mitra desired, “May I be regarded as a friend in all the worlds.” One who makes the appropriate offering to Mitra, to Anuradha (03 20 to 16 40 Scorpio), becomes regarded as a friend in all these worlds. Those born under Anuradha want to be friends with everyone. They are emotionally sensitive to others and place the welfare of others over their own. Mitra means the friend and represents compassion.
Indra desired, “May I gain supremacy among the gods.” One who makes the appropriate offering to Indra, to Jyeshta (16 40 to 30 00 Scorpio), gains supremacy among his peers.Those born under Jyeshta seek to be the best and the highest but on their own, by their own effort, as individuals, not by relying on others. They often do their best when left alone. India is the king of the Vedic Gods and gains his supremacy by his individual action of transcendence.
Prajapati desired, “May I find the root of progeny.” One who makes the appropriate offering to Prajapati, to Mula (00 00 to 13 20 Sagittarius), gains the root of progeny. Here Mula is ruled by Prajapati, the Creator, who also rules Rohini. Ordinarily it is ruled by Nirriti. This gives Mula a more creative energy, which is emphasized here. Mula means root. It gives the root of progeny or strong creative powers, somewhat like Rohini. In the negative sense in the Vedas, Mula ruled by Nirriti takes away the root of one’s progeny or causes the loss of one’s first child.
The Water Goddesses (Apo Devi) desired, “May we at our wish gain the sea.” One who makes the appropriate offering to the Water Goddesses, to Ashadha, gains at wish the sea. Under Purvashadha (13 20 to 26 40 Sagittarius) one seeks connections like water desiring to reach the ocean. It is a creative, nurturing and healing Nakshatra. The Water Goddesses govern the cosmic waters including thge oceans.
The Universal Gods (Vishve Deva) desired, “May we win a victory that can never be lost.” One who makes the appropriate offering to the Universal Gods, to Ashadha, gains a victory that can never be lost. Uttarashadha (26 40 Sagittarius to 10 00 Capricorn) is a competitive Nakshatra that causes us to seek great achievements, but in alliance with others, in great partnerships, organizations and associations. One succeeds by virtue of one’s broad connections.
Vishnu desired, “May I hear people say good words about me. May I not gain any bad regard.” One who makes the appropriate offering to Vishnu, to Shravana (10 00 – 23 20 Capricorn), hears good words about himself and does not come to any bad regard. Those born under Shravana are concerned about what people say about them and about their public reputation. They will strive to keep themselves in good repute. They are sensitive about the opinions of others. Vishnu is the all-pervasive aspect of the solar deity.
The Vasus desired, “May we revolve around the summit of the Gods.” One who makes the appropriate offering to the Vasus, to Dhanishta (23 20 Capricorn to 06 40 Aquarius), gains the summit among his peers. The Vasus rule over material and worldly splendors of the Earth, which their Nakshatra grants. They gain through high association.
Varuna desired, “May I be firm and not unsteady.” One who makes the appropriate offering to Varuna, to Shatabhishak (06 20 to 20 00 Aquarius), becomes firm and not unsteady. This firmness also implies freedom from disease and debility. Shatabhishak is a Nakshatra of healing and energization. Varuna rules over karma and its dispensation.
Aja Ekapat desire, “”May I gain radiance and the splendor of spiritual knowledge.” One who makes the appropriate offering to Aja Ekapat, to Purva Bhadra (20 00 Aquarius to 03 20 Pisces) , gains radiance and the splendor of spiritual knowledge. Purva Bhadra has a great spiritual potential like Brihaspati ruled Pushya. It can give even more insight, perception and spiritual fire – that of the soul. It awakens us to our higher spiritual potential and power in life. Aja Ekapad is a one footed goat that symbolizes our deathless soul.
Ahir Budhnya desired, “May I find a foundation.” One who makes the appropriate offering to Ahir Budhnya, to Uttara Bhadra (03 20 – 16 40 Pisces), gains a foundation. Uttara Bhadra grants a firm foundation in life, connecting us with the wellsprings of vitality, the serpent who dwells in the middle of the sea Ahir Budhnya).
Pushan desired, “May I become the lord of the animals.” One who makes the appropriate offering to Pusha, to Revati (16 40 – 30 00 Pisces), becomes lord of the animals. Revati gives lordship over domestic cattle, richness of harvest and fertile fields. Those born under this Nakshatra like the good things of life but as are in harmony with nature. Pushan is the nourisher and the seer among the Sun Gods.

Each Nakshatra has its particular power or Shakti. These are also the powers of the Devatas or the deities that rule them. Each of these shaktis has various effects described metaphorically as “above” and “below” and a final effect. The symbols used are those of common factors such as plants, healing, worship, marriage and death. This is a teaching that derives from an ancient Vedic text called Taittiriya Brahmana I.5.1 and from the medieval commentary of Bhattabhaskara Mishra.

The first paragraph below relates to the textual reference. The others consists of my own comments based upon it. Note that this is a special teaching that I first uncovered and translated around twenty years ago, though many Vedic astrologers have since come to use and refer to it. It mainly refers to positions of the Moon but can be extended to the ascendant and other planets.

Ashwini – 00 00–13 20 Aries

Ashwini is governed by the Ashwins, the twin horsemen. It has the power to quickly reach things (shidhra vyapani shakti). Its basis above is the creatures to be healed. Its basis below is the healing therapies. From these three, the entire world becomes free of disease.

Ashwini Nakshatra brings about quick aid and energization. The healing power of Ashwini is evident from these comments, particularly from the Ashwin’s ability to bring about fast, radical or miraculous cures as well as rejuvenation (rasayana). The Ashwins are forces of Prana or the life-force, which is quick in its action to stimulate, help, and initiate a new level of activity. Ashwini Nakshatra involves these powers of speed, prana, electrical energy and Shakti. It gives transformation through balance.

Ashwini gives good powers of hearing, learning and attention. It is an important Nakshatra for doctors, psychologists and innovative leaders, affording good insight and original ideas.

Bharani – 13 20–26 40 Aries

Bharani Nakshatra takes away that which has reached its term of life in order to go on to a new condition. It shows the movement of the soul away from the body. Yama guides the soul to the astral plane, where it can experience the result of its karma from the present life and prepare for the life to come. Yama is a figure of discipline and sacrifice, including the practice of YOga This Nakshatra has general powers to bring about change by removing that which is negative or past its time.

Bharani gives rulership over one’s ancestral legacy and lordship over one’s equals.

Krittika – 26 40 Aries –10 00 Taurus

Krittika is ruled by Agni, the God of Fire. It has the power to burn (dahana shakti) and to purify. Its basis above is heat and below is light. The result of these three is burning or purification.

Krittika Nakshatra burns up negativity, purifies what is mixed or contaminated, and cooks or prepares that which is not yet ripe. Agni is mainly the God of the sacred fire, so purification is perhaps the dominant action, not destruction, though purification does involve the destruction of impurity. Agni is also the fire that cooks our food and so there is a nourishing side to its effects as well. This fire has a childlike nature. The transformative power of Krittika is evident from these comments.

Krittika also use to destroy negativity both around us and within ourselves.

Rohini – 10 00–23 20 Taurus

Rohini is ruled by Prajapati, the Creator or Lord of Creatures. Its power is growth (rohana shakti). Its basis above is the plants and below is the waters. The result of these three is creation.

Rohini Nakshatra allows for growth and creation on all levels, bestowing great fertility and creativity. However it also evokes some degree of jealousy because others may resent that a person gains such abundance. Moreover it can increase desire. But these are only side effects to its great prosperity. Prajapati is the creator who can bestow everything, so we should be careful what we want. The benefic nature of Rohini is evident here and its ability to help all projects flourish and ascend.

Rohini gives the power of creation, including the ability to come together with friends and loved ones. It is good for procreation as well.

Mrigashira – 23 20 Taurus–06 40 Gemini

Mrigashira is ruled by Soma, the God of the Moon and the immortal nectar. Its power is giving fulfillment (prinana shakti). Its basis above is extension. Its basis below is weaving (producing clothing), creating a tapestry, like a beautiful cloth, to make our life more attractive.

Mrigashira Nakshatra fills or covers with joy or ananda. It is like a beautiful cloth to make our life more attractive. Soma is a great enjoyment that is won, conquered, bought or stolen, so its procurement does not always come easily. However, what does not require effort to gain is not always enjoyed either. The power of this Nakshatra to bring delight and happiness comes out in these statements. This bliss can be healing, rejuvenative or transformational.

Mrigashira gives dominion over plants and all matters relating to them, including healing.

Ardra – 06 40–20 00 Gemini

Ardra Nakshatra arouses us to greater effort in life. This struggle can bring great rewards but not without persistence and a degree of luck. Rudra is the hunter and the wielder of the bow. The idea here also suggests placing of the arrow and hitting the target. For this one must have a good aim, as well as the strength to shoot. Rudra is also the lord of wild animals. One can gain success under this Nakshatra only through effort, striving and struggle, but great achievements are possible.

Ardra gives rulership over the animals or all that they symbolize, including the wilder elements of human nature. Rudra as the hunter is also the power of discernment and represents the fierce forms of Lord Shiva.

Punarvasu – 2- 00 Gemini–03 20 Cancer

Punarvasu gives creative and healing powers, particularly relative to herbs and trees. It is a Nakshatra of fertility. Yet it also relates to the cosmic Mother overall, including in her space form that is the womb of all creation.

Pushya – 03 20–16 40 Cancer

Pushya Nakshatra increases our good karma and good efforts, including our sadhana or yoga rpactice. The value of this Nakshatra for religious and spiritual practices is emphasized. Brihaspati is the lord of speech, particularly mantras and prayer, and of all forms of worship, including meditation, so these indications are all in harmony with his functions. Great success can be gained with dharmic pursuits under its influence.

Pushya gives spiritual or religious power and authority. It is good for teaching, connection with the guru, ritual, teaching and devotion.

Aslesha – 16 40–30 00 Cancer

Aslesha Nakshatra paralyzes the enemy. This can be helpful if we have enemies to remove but it can serve to give a person an inimical temperament as well. It all depends upon how the energy of this Nakshatra is used. Serpents also give wisdom, but a practical wisdom through which one can overcome obstacles. The need to face challenges is evident under its influence. Such serpents may be of the earthly, atmospheric or heavenly realms as electrical forces.

Aslesha gives the ability to destroy ones opponents, foes, enemies and obstacles, whether those externally or those within our own psyche.

Magha – 00 00 Leo–13 20 Leo

Magha is ruled by the Ancestors. Its basis above is mourning. Its basis below is leaving the body (tyage kshepani shakti). These together bring about death.

Magha Nakshatra causes a change of state or condition, a kind of death. Usually it shows that we are coming to the end of a cycle. Its condition is prior to that of Bharani which indicates the movement of the soul away from the body. Of course, there are higher meanings of this Nakshatra relative to Ancestors including ancestral pride and power. The importance of moving beyond physical forms and structures comes out here.

Magha grants the favor of one’s ancestors and the ability to commune with them inwardly. It tells us we must honor our ancestors and ancestral energies.

Purva Phalguni – 13 20–26 40 Leo

Purva Phalguni in the Vedic order is ruled by Aryaman, the God of contracts and unions, though later it was shifted Bhaga, the solar deity of happiness. It gives the power of procreation (prajanana shakti). Its basis above is the wife or the female partner. Its basis below is the male or masculine partner. These together bring about the creation of the fetus.

Purva Phalguni brings about union and procreation on all levels. Yet this follows some official agreement or marriage and is part of the creation of a new family or social order. It governs such productive alliances and also arranges the marriage festival. The need for alliances and unions for success is indicated.

The marriage festival of the Sun Goddess and the Moon God, or Shiva and Shakti, occurs in the Phalguni month. It shows the need to balance male and female energies.

Uttara Phalguni – 26 40 Virgo–10 00 Virgo

Uttara Phalguni in the Vedic order is ruled by Bhaga, the God of happiness, though later it was shifted to Aryaman, the God of contracts and unions. Its power is the giving of prosperity (chayani shakti) through marriage or union. Its basis above is the wealth gained from ones own family. Its basis below is the wealth gained from ones partner. These together bring about the accumulation of wealth.

Uttara Phalguni brings the prosperity that results through union. It indicates both the need for union and for organizing the resources gained through it. Bhaga is also a God of wealth who brings about the right apportionment of resources. While the previous Nakshatra shows marriage, this shows the setting up of the household for the newly married couple. Such agreements extend beyond marriage to any type of union. Establishment of proper resources is a key point here.

Hasta – 10 00-23 20 Virgo

Hasta is ruled by Savitar, the creative, inspirational and transformative form of the Sun God. Its power is the ability to gain what we are seeking and place it in our own hands (hasta sthapaniya agama shakti). Its basis above is the seeking of gain. Its basis below is the process of gaining. These together place what one wishes to gain in ones own hands.

Hasta gives the ability to achieve our goals in a complete and immediate manner. Such goals are usually creative in nature. Savitar is the creative will that builds up the universe with all of its beauty. His productions are most wonderful. The indications here are that our own creative efforts will have great success under the influence of this Nakshatra. We should choose a high aspiration accordingly. For example, Savitar also directs and inspires the practice of Yoga and the path to enlightenment.

Chitra – 23 20 Virgo–06 40 Libra

Chitra is ruled by Tvashtar, the Cosmic craftsman. Its power is the ability to accumulate merit in life (punya cayani shakti). Its basis above is the law. Its basis below is the truth. Through these, the worker is able to gain honor in his work.

Chitra allows us to gain the fruit of our good karma that comes through righteousness. It has a highly spiritual energy and effect. Tvashtar creates enduring forms, like a blacksmith, and also produces variety and abundance. He rules over all arts and crafts. Dharmic principles applied in action are shown here.

Chitra grants manifold progeny or great creativity.

Swati – 06 40–20 00 Libra

Swati Nakshatra causes things to move and scatter. This can be destructive unless we learn how to use it to remove negativity. All these indications are basically those of the Wind, which has both healing and destructive powers. Under its influence major changes, transformations and shifts of energy are indicated that one must have the power to endure. Then one can be taken to a higher level of existence.

Swati gives freedom of motion and travel, literally the ability to do what we want in all the worlds.

Vishakha – 20 00 Libra–00 3 20 Scorpio

Vishakha is ruled by Indra and Agni, who represent the powers of heat and lightning in the atmosphere. It gives the power to achieve many and various fruits in life (vyapana shakti). Its basis above is plowing or cultivation. Its basis below is the harvest. These give us the fruit of the harvest.

Vishakha grants glory and preeminance among the Gods or cosmic powers.

Anuradha – 03 20 Scorpio–16 40 Scorpio

Anuradha is ruled by Mitra, the Divine Friend. It gives the power of worship (radhana shakti). Its basis above is ascension. Its basis below is descension. From these honor and abundance are gained.

Anuradha Nakshatra gives balance in relationship, both honoring others and seeking ourselves to be honorable, through which we acquire fame and recognition. Mitra indicates compassion, devotion and right relationship. Success is gained through honoring and respecting the higher powers. We must ascend through our own efforts, in order for the Divine grace to descend upon us.

Jyeshta – 16 40 – 30 00 Scorpio

Jyeshta is ruled by Indra, the ruler of the Gods. It has the power to rise, conquer and gain courage in battle (arohana shakti). Its basis above is attack and its basis below is defense. The result of these is that one becomes a hero.

Jyeshta allows us to reach the summit of our personal powers but it requires great courage, daring and effort. It shows karmic battles that require our complete energization in order to overcome. Indra is the king of the Gods who must eventually alone and single handed defeat the dragon, the most fearful of serpents. Though his position looks hopeless, he wins by courage and cunning, not by strength of arms. The indications here are of great struggle and great opposition which requires effort, resolve and independence to overcome.

Jyeshta gives us priority and preeminence over others, the ability to overcome all obstacles and to achieve our best.

Mula – 00 00–13 20 Sagittarius

In bringing afflictions Mula Nakshatra also allows us to destroy their root, as long as they don’t overcome us. It shows the necessary destruction to precede a new creation. Nirriti is Alakshmi or the denial of Lakshmi (abundance and prosperity). She is Kali or the negative effect of time that we must protect ourselves from or use to our advantage. Here destruction is indicated in order to pave the way for a new creation.

Mula gives the power to get to the root of things, including connecting with primordial creative powers.

Purvashadha – 13 20–26 40 Sagittarius

Purvashadha is ruled by the Waters (Apas). Its power is that of invigoration (varchograhana shakti). Its basis above is strength. Its basis below is connection. Through these one gains lustre.

Purvashadha brings about purification and regeneration, like the energy gained through taking a bath in water. It provides us additional power for our efforts. These effects flow from the Waters, which in this instance are heavenly in nature and can provide inner purification. Cleansing and purification are indicated here in order to gain what we seek.

Purvashadha connects us with the ocean and the ability to cross the sea (which has various symbolic meanings, including crossing over illusion).

Uttarashadha – 26 40 Sagittarius–10 00 Capricorn

Uttarashadha is ruled by the Universal Gods (Vishvedevas). Its power is to grant an unchallengeable victory (apradhrisya shakti). Its basis above is the strength to win. Its basis below is the goal that one can win. From these one becomes the unchallenged winner.

Uttarashadha gives the supreme victory that can never be taken away. It helps us gain our highest goals.

Shravana – 10 00–23 20 Capricorn

Shravana is ruled by Vishnu, the preserver among the great trinity of Hindu deities, here in his form of Trivikrama, who measures the universe with three great strides. Its power is that of connection (samhanana shakti). Its basis above is seeking. Its basis below is the paths. The result of these three is the connection of all things together.

Shravana causes others to speak well of us and for their praise to come into the field of our hearing.

Dhanishta – 23 20 Capricorn–06 40 Aquarius

Dhanishta is ruled by the eight Vasus, the Gods of abundance that rule the earthly sphere. Its power is to give abundance and fame (khyapayitri shakti). Its basis above is birth. Its basis below is prosperity. These three give the power to bring people together.

Dhanishta allows us to become the center of attention for our friends and peers.

Shatabhishak – 06 40 –20 00 Aquarius

Shatabhishak is ruled by Varuna, the God of the cosmic waters. It has the power of healing (bheshaja shakti), which reflects upon its name as Shatabhishak or holding a hundred medicines. Its basis above is extension or pervasiveness over all. Its basis below is the support of all. These three make the world free of calamity.

Shatabhishak counters difficult karmas through Divine grace and repentance. These include not only diseases but difficulties of all kind, including wrong karmas. While Ashwini gives more immediate cures, Shatabhishak brings about a healing crisis leading to revitalization. Varuna is a God of sin, debts, injury and disease, who cannot only bring these calamities upon us but can remove them from us, if we propitiate him sincerely. This is an important Nakshatra for physical and psychological healing through widening our view in life.

Shatabhishak makes us firm and strong and helps us overcome weakness.

Purva Bhadra – 20 00 Aquarius–03 20 Pisces

Purva Bhadra is ruled by Aja Ekapad, the one-footed serpent or goat. It gives the fire to raise a spiritual person up in life (yajamana udyamana shakti). Its basis above is the good of all. Its basis below is what is good for the Gods. These cause the entire world to be supported.

Purva Bhadra grants a universal view through internal purification. This raises up our spiritual aspiration in life and takes us out of the domain of selfish behavior. Aja Ekapad is the cosmic or celestial form of Agni or the sacred fire, sometimes identified with the Sun, reflecting also the Kundalini Shakti. The influence here is transformative through spiritual effort, discipline and tapas. It raises up our spiritual aspiration in life.

Purva Bhadra gives creative fire and spiritual lustre, something like Pushya.

Uttara Bhadra – 03 20–16 40 Pisces

Uttara Bhadra is ruled by Ahir Budhnya, the serpent of the depths of the atmosphere. Its power is the bringing of the rain (varshodyamana shakti). Its basis above is the raining clouds. Its basis below growing of the plants. From these three factors the three worlds gain their stability.

Uttara Bhadra gives us a firm foundation in life, protecting us from the depths.

Revati – 16 40–30 00 Pisces

Revati is governed by Pushan, the nourishing form of the Sun God, sometimes identified with the power of seeing. It has the power of nourishment symbolized by milk (kshiradyapani shakti). Its basis above is the cows. Its basis below is the calves. These three bring about the nourishment of the entire world.

Revati gives power over cattle, power over sources of nourishment. Yet cattle also symbolize what we have seen and experienced.

All great ancient civilizations centered their cultures on profound systems of astrology, connecting conditions and events on the Earth with cosmic influences deriving from the stars. Whether it is India or China, Egypt or Babylonia, or the Mayas and Incans of America, we find in each case an astrological foundation for their spiritual cultures. Astrology and its measure of sacred time formed the basis of their calendars which, looking to the heavens, sought to organize human life according to celestial forces more certain than our merely personal desires and calculations. Even the ancient cultures of Europe like the Greeks, Romans, Celts and Germans, had detailed systems of astrology, as have all communities that recognize the sacred nature of the universe.

Similarly, all systems of traditional medicine East and West possess corresponding forms of astrology, which are essential to both their theory and their practice. Notably, Traditional Chinese Medicine (TCM) has the I Ching and Chinese astrology, while the Ayurvedic medicine of India has Vedic astrology. Traditional European medicine going back to the Greeks included western astrological traditions, which were part of pagan traditions in general.

Connecting healing and astrology – or the practice of medical astrology – is one of the deepest and most lasting investigations of our species. It is as old as all such great ancient cultures and their astrologically based rituals to keep human life in harmony with the cosmos. We have long looked to the stars and the heavens for guidance, grace and healing energy, for understanding human existence in a deeper perspective in which we can touch the eternal and the infinite. Today we are entering into a new planetary age, in which ancient, native and traditional systems of healing and spirituality are once more being honored. In this context an examination of the astrology of healing is relevant, if not crucial for reclaiming that older and perhaps wiser heritage of our species.

Vedic Astrology and Ayurvedic Medicine

Vedic astrology is India’s traditional system of reading the stars, the planets and the entire movement of time. It was originally called Vedanga Jyotish, meaning the study of light (Jyoti) which a limb of the Veda (Vedanga). It was also called Jyotirveda, the Veda or ‘science of light’. Ayurveda, which means the ‘science of life’, is the corresponding Vedic system of natural healing for both body and mind. Both are living branches of an ancient sacred science that arose in an older era in which humanity had a greater intuitive connection with the sacred universe. Unlike corresponding western traditions, their continuity, though shaken by hostile forces, has remained unbroken. These systems are undergoing a renaissance today as we once more learn to look within.

Vedic astrology is an extraordinary predictive and counseling tool. There are many wonderful stories of how Vedic astrologers can pinpoint specific events in a person’s life with uncanny accuracy. Yet Vedic astrologers are not only good at prediction, they can relate deep wisdom about a person’s life purpose, karma and spiritual path. I myself have visited several Vedic astrologers in India who could relate the main events of my life, my future development, and past and future life implications with extraordinary precision and with notable wisdom. Some Vedic astrologers are thought to be psychics for this reason, though they may be only describing what the Vedic birthchart can reveal to a trained astrological insight.

Similarly, Ayurveda is a precise and comprehensive tool for healing physical and psychological well-being, promoting optimal health, energy and vitality. There are many instances of Ayurvedic doctors introducing changes in a person’s life, from simple dietary or life-style modifications, to special herbs or internal cleansings that can literally rejuvenate us, curing long standing and intractable health problems of various types. Because of such occurrences, some Ayurvedic doctors are regarded as magical healers, though they may only be employing practices based upon understanding the laws of nature and the movement of the life-force, such as Ayurveda has taught them.

These two Vedic systems and their magic come together in the ‘Vedic astrology of healing’ or ‘Ayurvedic astrology’. Ayurvedic astrology shows us how to optimize both factors of our health and our destiny, our vitality and our karma, so that we can realize our highest potential in life, with our earthly life following the model of heavenly forces and their consciousness-promoting outcomes. Ayurvedic astrology shows how we can heal ourselves through the stars, bringing the energies of the cosmos into our lives so that we can once more touch the universal light.

Ayurveda and Vedic Astrology

Ayurveda is called “the mother of all healing” because it embraces all forms of healing including diet, herbs, bodywork, surgery, psychology and yoga. It accepts anything internally or externally that promotes health, well-being and happiness. Ayurveda explores the qualities and effects not only of foods, medicines and behavior but also of climates, the weather and the stars (astrology).

Ayurveda provides an integral mind-body system of both diagnosis and treatment. First it shows us our individual constitution according to the three doshas or biological humors of Vata (air), Pitta (fire) and Kapha (water), as well as how this constitution is affected by everything from genetics to environment and emotions. Then it outlines various treatment measures to enable us to achieve optimal health and vitality. These range from simple dietary measures to complex herbs and special purification procedures. Ayurveda aims not only at the cure and prevention of disease but also at rejuvenation and longevity. Beyond ordinary health care measures it has special methods to allow us to achieve a higher level of vitality and awareness – a spiritual Ayurveda that is part of the practice of Yoga.

Possessing a similar scope to Ayurveda, Vedic astrology contains all aspects of astrology, includibirthng the reading of birth charts (natal astrology), mundane astrology (the effects of astrological on society), astrological timing and forecasting (muhurta), and answering questions (prashna). In addition to these usual astrological considerations, Vedic astrology encompasses all forms of divination, including palmistry and numerology, of which several Vedic forms exist. It also includes astronomy and meteorology, which reflect karmic as well as physical forces.

As a form of natal astrology or the reading of birth charts, the Vedic system helps us understand our personal lives in all areas, including health, wealth, relationship, career and spirituality. Like Ayurveda, it has a broad range of treatment measures including the use of colors, gems, mantras and the worship deities to aid in our greater well-being and life unfoldment. These are called Jyotish-Chikitsa, the therapies of light or astrology.

Ayurvedic Astrology

Yet, though they have their specializations in many areas, both Vedic astrology and Ayurveda have a significant overlap as well. Vedic astrology contains a medical system based upon Ayurveda, while Ayurveda contains a system for the timing of disease and its treatment based upon Vedic astrology. We can designate this combined usage of Ayurveda and Vedic astrology more simply as ‘Ayurvedic Astrology’.

Ayurvedic astrology is the medical branch of Vedic astrology, adding to it the Ayurvedic view of health and healing. It uses the language of Ayurveda to understand the effects of the planets on the body and mind relative to health, disease and longevity. Ayurvedic astrology also uses Vedic astrology as an aid to Ayurvedic analysis, diagnosis and treatment, showing how planetary factors cause disease and balancing them can be an important aid in any cure.

Ayurvedic astrology combines these two great disciplines, using Vedic astrology to plot the influences of time and karma and Ayurveda to show how these relate on to our state of Prana or vital energy. Combining these two great disciplines together, there is nothing that we cannot treat or cannot understand.

Vedic astrology considers that the determination of physical and mental health is the foundation of all astrological analysis. Whatever other indications may occur in a chart – whether for career, wealth, relationship or spirituality – these cannot bear fruit if a person has significant physical or mental impairments. Traditionally, the ascertainment of longevity was the first factor to be examined by a good astrologer. This was not a matter of simply determining how long a person was likely to live, but part of a general determination of the vitality of a person, their energy to use the opportunities afforded them by the chart. In this regard, medical or Ayurvedic astrology is usually the first step of all astrological examination.

However, Ayurvedic astrology is not simply a physically-based medical astrology. It reflects the psychological and spiritual dimensions of Ayurveda as well. It is concerned with our well-being on all levels, which depends upon our connection to the Soul, the real person or Atman within. In this regard, Ayurvedic astrology is concerned with healing body, mind and spirit, using the tools of the entire universe, the foremost of which is the light of the stars and planets. It expands the field of Ayurveda to its broadest possible range.

Many of us are looking with deep concern about the current state of the world and what 2020 will bring. The division and conflict on every continent is easy to see, but how to reduce it remains problematical. While we should not give in to the usual doomsday feelings, we must take the situation seriously and counter it on both inner and outer levels.

We are entering globally into what I have called “A New Time of Troubles”. Yet spiritual benefits and a deeper civilizational growth may eventually emerge after this difficult and trying period, how many years ahead is hard to say.

In October 2010, Yogini Shambhavi and I spoke at the “World Conference for Mundane Astrology” in Vishakhapatnam, India, hosted by Sri Sadguru Sivananda Murty, one of India’s greatest yogis and sages, and a great astrologer. The conference addressed the issue of 2012 among related themes and the future of humanity. In that conference I spoke of 2020 as marking a New Time of Troubles for Humanity. Now that 2020 is arriving, I wanted to share my comments and predictions that I have updated from that conference.

Prospects of Global Change

Clearly we are in a time of great challenges in terms the ecology, technology and societal changes. But what we are observing may only be the beginning of a longer crisis. While there is no end of the world in sight, at the same time the negative karmas of our civilization out of balance must begin to manifest, until we deal with them in a responsible manner.

We may see several decades of turbulence, uncertainty, and confusion before a clear light emerges for humanity. One could call this upcoming period in the twenty-first century a “New Time of Troubles” – an extended period of obstacles during which we are gradually forced to change the values of our civilization that is getting ever more removed from both nature and the Divine Self within us.

Calamities, both manmade and natural, are likely to increase. Yet even if these difficulties are only as in previous centuries, they can be significant, as a larger and more vulnerable population will be exposed to their dangers. The ultimate result of this new churning process should be an ecologically sustainable culture and a new global era of peace and yogic spirituality, with a new science, humanism and cultural renaissance – but this improvement will not come easily or quickly, if at all.

Until a higher change occurs, we may see an increasing Brave New World scenario of media, high tech and drug based social control, with social disruption, terrorism and population displacement on a broad scale. The organic basis of human life will be compromised and people made uncertain as to who they are, what life means or what their purpose should be. Fanatical and extremist political and religious cults may proliferate.

Astrological Indications – Conjunction with the Galactic Center

Overall, the main astrological event dominating our times remains the conjunction of the winter solstice with the galactic center, an important point of karmic purification and rectification, which I noted in my book Astrology of the Seers in 1990. However, this conjunction with the galactic center is an influence of several decades, with an influence that cannot be focused on a particular year.

The great Yogi Paramahansa Yogananda in his special Yuga theory, which he derived from his guru Sri Yukteswar, indicates that we have moved astrologically from the dark age of Kali Yuga to the less dark age of Dwapara, a process complete around 1900 AD and the notable technological gains of that time. This may cause us to raise our hopes in the current situation.

However, Yogananda also noted that Dwapara Yuga can be a dangerous period in which the development of new technologies can go faster than our wisdom to handle them, with our minds still in the shadow of old Kali Yuga belief systems. This situation creates high tech Dwapara based wars and calamities, which are more dangerous than those under Kali Yuga, which limited humanity’s resources and weapons. Such a disturbed initial Dwapara Yuga is what we are seeing today.

As I mentioned in previous writings, the first subperiod of Dwapara from 1900 – 2100 is its dark or Kali phase. We are in the middle of this. The dangers of Dwapara Yuga should not be underestimated, particularly during these initial phases. We are also likely in the Kali Yuga of a longer cycle that is still casting its shadows upon us.

Increasing Difficulties for Humanity

One does not have to be an astrologer to see the difficulties facing the world today. The exploitation of our lands, ecosystems, air and water, has reached a breaking point. Similarly, the manipulation of human beings through the mass media, cell phones, computers, multinational corporations, social and government agencies, and the widespread use of both recreational and medicinal drugs, is also creating extensive psychological malaise, disorientation, and alienation. Various types of physical and psychological toxins abound in our environment that even a healthy person cannot avoid.

Our economic systems are in danger of decline, if not collapse, through excessive borrowing, spending, speculation, and a reckless use of other people’s money by banks, corporations and governments. Many people are living on credit and paper money values that are fragile, offering little security. In addition, our population is now outstripping its essential resources of food, water, land and jobs. Many countries are caught in civil unrest extending into unending civil wars in some instances.

We see a lack of responsible leadership and a dearth of great leaders in the world, with a few notable exceptions. Political parties aim at short-term electoral gains and inflame identity politics, divisive vote banks and religious extremism. Overall our civilization, with its high degree of centralization and interdependency, remains more vulnerable than previous eras. Now a major war, environmental or economic disaster in one country can send off shock waves that can disrupt the entire world order.

We must also remember each century for humanity has produced major challenges that the next century seems to quickly forget. The twentieth century had two enormous world wars that resulted in the killing of a hundred million people worldwide, with extensive losses in highly civilized Europe – compared to which our twenty-first century conflicts so far appear minor. Yet science and technology continued to develop and the scars of these twentieth world wars were quickly covered with new cities and peace between the hostile countries.

In addition, there continues to be a growing movement towards higher consciousness in humanity, though in the background and subject to distortion. The global spread of dharmic traditions, Yoga and meditation, mystical approaches, native traditions, alternative and natural medicine continues. Pro-environment and ecological forces worldwide are gaining a greater influence in government and business circles. The new social media is providing an alternate voice to the mainstream mass media and its vested interests that so far had a monopoly. Yet at the same time adharmic and unspiritual forces are getting more powerful and sophisticated, spreading through the media and promoting violence, determined to cause violence and disruption.

What Do We See for the Future?

The winter solstice of December 2020 is marked by a difficult Saturn-Jupiter conjunction, with Jupiter near its maximum point of debility, showing the danger of large scale political and economic turmoil, which will influence the next twenty years until the following Jupiter-Saturn conjunction.

This new global time of troubles that is likely to last for several decades, and cannot be dealt with in a simplistic manner or with short-term action plans. These global problems have already started from 2001 with terrorism and 2008 with economic dangers, and are likely to become critical by 2020. 2020-2028 will likely be a period of increased disruptions, including at government and economic levels, with continuing refugee problems and failed states. 2028-2044 will continue these, perhaps at a more severe level, but with stronger counter measures.

By 2050, the worst should be over, but the shadow of events may color the remainder of the century. These issues are generational, not simply a matter of a few years. The end of the century should see a considerable drop in global population, by outer problems or a better population control. Whether what remains afterwards will be a Brave New World or a real new yogic spiritual era is debatable.

Science and technology have proved to be a two-edged sword, raising standards of living but increasing artificial desires, developing better communication but causing greater polarization in humanity. Our older organized belief-based religions have failed, carrying on medieval creedal divisions as if these could provide a solution for all humanity.

There will be a continuing growing interest in higher consciousness, meditation, Yoga and natural healing, Hinduism, Buddhism and Taoism, the seeds of which have already been cast in the global consciousness, including in the educated elite. Most countries will continue to have spiritual fringes and a visionary aspiration in a few. Hopefully, that new spiritual elite can overcome the Asuric (egoistic) tendencies of our current culture and bring in more compassion.

And always hope must remain. Though the negative forces or Asuras usually have the advantage in this material world, which is their obsession, the Devas or Divine energies can overcome them at the level of the heart, and can win in the end, even when realistic scenarios look bleak. India remains a target for negative adharmic forces as usual, but has been developing a new dharmic strength over the last five years that can hopefully hold steady through these storms. If so, India can be a guide for all humanity as how to integrate science and consciousness-based spirituality.

In any case, humanity is in for a great deal amount of turbulence in the years to come. The question is if the nobility of the true human spirit, like the lotus, can surface in this mire. At least to some extent it will, as it always does. The individual can always transcend, even if the society cannot.

We can only spread the message of a higher humanity – and look to the cosmic powers to enlighten or chastise our species as our karmas may dictate. We must be patient during this long term churning process and sustain the eternal light! Then even the limitations of collective karma can be overcome.

The higher powers are looking for more individuals to aid in this work, which has great blessings for all. May everyone take up that call! This is a call not simply to be a social activist but to be a center for bringing a higher awareness into the world, however one is capable of doing that.

Vamadeva