Science of Light
In Sanskrit, Jyotisha means the “Science of Light” (Vijnanananda 1). Recognized as the eye of the Vedas [1], Jyotisha represents the light of knowledge and the light of wisdom [2]. Penetrating a causal universe, Jyotisha provides insight into the relationship between the celestial universe of the cosmos and the terrestrial universe of man. Addressing the metaphysic aspects of Vedic Astrology, Jyotisha provides a cosmic illustration of a karmic universe.
Historically, Jyotisha is the oldest known system of astrology [3]. The origins of Jyotisha can be traced back to the ancient Vedic civilizations of Northern India [4]. Although Jyotisha is recorded within Vedantic Scriptures (many manuscripts and translations dating back over 4000 years) (Flood 37), it is believed that Indian Astrology has been examined as long as 2000 years previous to its Vedic history(4000 BCE) (Stone 10). As mentioned within the Rig Veda, references of Jyotisha were also provided in the classical Indian epics of the Ramayana and the Mahabarata (Stone 11).
Predating Vedic revelation, Brahmins led the way as the primary practitioners of Jyotisha (Stone 139). It is believed that Brahmanic knowledge of Jyotisha was later developed by Hindu Rishis who critically observed the heavens to formulate the cosmological framework in which Jyotisha is practiced. Observing the heavens, while in a state of superconsciousness [5], these Rishis were exposed to an intuitive vision which allowed them to cognize causality with a vast cosmic scope.
Footnotes 1-5: Within the introduction of Vijnanananda, Swami. The Brihajjatakam of Varaha Mihira
As Jyotisha recognizes the cosmos as an interdependent phenomena; transmitting, not originating in causality; the universe in which one exists does not instigate, but rather indicates karma which influences and animates the universe. In this manner of causality, both earthly and heavenly phenomena exist. Thus, Jyotisha juxtaposes celestial order with earthly events, and furthermore juxtaposes human activities and disciplines within a heavenly framework.
Demonstrating the Vedic understanding of universal interdependence, as an interrelated discipline, Jyotisha utilizes aspects of astronomy, psychology, and religion which play a role in determining the cosmos, the mind, and the soul (Vijnanananda 1). Thus, Jyotisha is, at its ‘root’, guided by the Vedic quest for Paravidya (supreme knowledge) in relation to Aparavidya (knowledge of relative truths) (Stone 241). For the individual, the awareness of the inter-relatedness of all phenomena allows one to perceive one’s life in the context of the causal whole of a karmic universe.
In its interconnected relationship of the micro and macro cosmic universe in which one exists, Jyotisha is inseparable from the Hindu concept of Yoga (Stone 141). Within Hinduism, Jyotisha not only refers to the active interrelated nature of the heavens, but it also refers to the relationship between heavenly activities and the observations, activities, and disciplines of man. Thus, as understanding, interpreting, and organizing knowledge based upon celestial observations helps one understand the nature of the cosmos, observations of the heavens complimentarily help one understand the nature of man. However, within the context of such a yogic experience, these celestial occurrences do not govern fate, rather, these occurrences are merely revelatory of a universal ‘Oneness’ of all destiny. (Perinbanayagam 89)
Conventional Vedic Astrology
Siddhanta (Stone 300) represents the conventional astronomic science of Jyotisha. Formulaically, Vedic astrology uses a Sidereal Zodiac (in which stars are considered to be the fixed background) (Lieber 121). Thus, in order to determine the positioning of celestial bodies accurately, Jyotisha refers to the fixed background of the Sidereal Zodiac as its reference. Furthermore, as the Sidereal Zodiac uses the ecliptic of the earth extended into space, this fixed background establishes an order and a framework from which all cosmic occurrences can refer.
In recognition of a Sidereal Zodiac as its astrological frame; divisions, sections, and segments of such a framework are established in order to observe various celestial occurrences. Reciprocally, these divisions are decisively identified, distinguished, and described by the occurrences existent within each. Rashis (signs), Grahas (celestial bodies), Bhavas (Houses), and Nakshatras (Lunar Cycles) represent these divisions and the various celestial components of each.
As mentioned above, Siddhanta is based on these four celestial factors:
1. Rashis (Perinbanayagam 100): Within the fixed background of the Sidereal Zodiac, 12 equal sections called Rashis are allotted. These Rashis, or twelve divisions of the Zodiac are similar to the ‘Signs’ of Western astrology’s division of the ‘Tropical Zodiac (which uses its ecliptic divisions based upon the earth’s relationship to the position of the sun). (Vijnanananda 9)
2. The Nakshatras (Perinbanayagam 108): Nakshatras are subdivisions of the Rashis into smaller equal segments marked by fixed stars. The so-called fixed stars themselves move too, but their motion with respect to nearer celestial bodies is very short (relative to the fixed background established from Earth). In dividing the 12 Rishis into 27 Nakshatras, several new and more acute occurrences can be identified. The Nakshatras are used to pick auspicious times of the day or month for various human activities, as well as to provide insight into the motivations and guiding characteristics of such activities.
3. Grahas (Perinbanayagam 91): Graha is generally translated as a celestial body. Each Graha is uniquely related to various aspects of human life.
4. Bhava (Perinbanayagam 113): Similar to the division of the Zodiac into twelve Rashis, so too is the Zodiac divided into twelve Bhavas. Bhavas, like the Rashis, are divisions in space, extending out vertically from any particular point on the Earth's surface, and ‘housing’ the Grahas within their segment of space.
As astrological observations are relative to fixed celestial points, so too do astrological interpretations vary in relation to the variances of these celestial points. Thus, the multitude of possible combinations of celestial signs, bodies, and houses account for a variety of emotional, physical, and psychological experiences (Stone 120).
Furthermore, in mentioning the relationship between celestial occurrences and human life, one cannot neglect the relationship astrology has with human health. "Medical Astrology" (Lieber 65) is an integral a part of Jyotisha. Celestial bodies, the divisions of the zodiac, nodes, stars, and the interrelationship of each are associated with physiology and further analyzed in assistance of diagnosis and treatment of illness.
Conclusion
Conventionally, Jyotisha is an astronomic science rooted in a cosmology based upon observation. Theoretically, as Jyotisha represents the interrelated nature of Hindu science and Hindu religion, Jyotisha also represents the interrelationship between the heavens and man. Thus, as Jyotisha is not only a formulaic representation of the celestial, Jyotisha is also a theoretical witness of a karmic universe.
Works Cited
Flood, Gavin. An Introduction to Hinduism Cambridge University Press, United Kingdom. 1996
Lieber, Arnold L. Lunar Effect Anchor Press, United States. 1978
Michaels, Axel. Hinduism: Past and Present Orient Longman, India. 2005
Perinbanayagam, R.S. The Karmic Theater University of Massachusetts Press, United States. 1982
Stone, Anthony Philip. Hindu Astrology: Myths, Symbols, and Realities Select Books, India. 1981
Vijnanananda, Swami. The Brihajjatakam of Varaha Mihira Panini Office, India. 1912
In Sanskrit, Jyotisha means the “Science of Light” (Vijnanananda 1). Recognized as the eye of the Vedas [1], Jyotisha represents the light of knowledge and the light of wisdom [2]. Penetrating a causal universe, Jyotisha provides insight into the relationship between the celestial universe of the cosmos and the terrestrial universe of man. Addressing the metaphysic aspects of Vedic Astrology, Jyotisha provides a cosmic illustration of a karmic universe.
Historically, Jyotisha is the oldest known system of astrology [3]. The origins of Jyotisha can be traced back to the ancient Vedic civilizations of Northern India [4]. Although Jyotisha is recorded within Vedantic Scriptures (many manuscripts and translations dating back over 4000 years) (Flood 37), it is believed that Indian Astrology has been examined as long as 2000 years previous to its Vedic history(4000 BCE) (Stone 10). As mentioned within the Rig Veda, references of Jyotisha were also provided in the classical Indian epics of the Ramayana and the Mahabarata (Stone 11).
Predating Vedic revelation, Brahmins led the way as the primary practitioners of Jyotisha (Stone 139). It is believed that Brahmanic knowledge of Jyotisha was later developed by Hindu Rishis who critically observed the heavens to formulate the cosmological framework in which Jyotisha is practiced. Observing the heavens, while in a state of superconsciousness [5], these Rishis were exposed to an intuitive vision which allowed them to cognize causality with a vast cosmic scope.
Footnotes 1-5: Within the introduction of Vijnanananda, Swami. The Brihajjatakam of Varaha Mihira
As Jyotisha recognizes the cosmos as an interdependent phenomena; transmitting, not originating in causality; the universe in which one exists does not instigate, but rather indicates karma which influences and animates the universe. In this manner of causality, both earthly and heavenly phenomena exist. Thus, Jyotisha juxtaposes celestial order with earthly events, and furthermore juxtaposes human activities and disciplines within a heavenly framework.
Demonstrating the Vedic understanding of universal interdependence, as an interrelated discipline, Jyotisha utilizes aspects of astronomy, psychology, and religion which play a role in determining the cosmos, the mind, and the soul (Vijnanananda 1). Thus, Jyotisha is, at its ‘root’, guided by the Vedic quest for Paravidya (supreme knowledge) in relation to Aparavidya (knowledge of relative truths) (Stone 241). For the individual, the awareness of the inter-relatedness of all phenomena allows one to perceive one’s life in the context of the causal whole of a karmic universe.
In its interconnected relationship of the micro and macro cosmic universe in which one exists, Jyotisha is inseparable from the Hindu concept of Yoga (Stone 141). Within Hinduism, Jyotisha not only refers to the active interrelated nature of the heavens, but it also refers to the relationship between heavenly activities and the observations, activities, and disciplines of man. Thus, as understanding, interpreting, and organizing knowledge based upon celestial observations helps one understand the nature of the cosmos, observations of the heavens complimentarily help one understand the nature of man. However, within the context of such a yogic experience, these celestial occurrences do not govern fate, rather, these occurrences are merely revelatory of a universal ‘Oneness’ of all destiny. (Perinbanayagam 89)
Conventional Vedic Astrology
Siddhanta (Stone 300) represents the conventional astronomic science of Jyotisha. Formulaically, Vedic astrology uses a Sidereal Zodiac (in which stars are considered to be the fixed background) (Lieber 121). Thus, in order to determine the positioning of celestial bodies accurately, Jyotisha refers to the fixed background of the Sidereal Zodiac as its reference. Furthermore, as the Sidereal Zodiac uses the ecliptic of the earth extended into space, this fixed background establishes an order and a framework from which all cosmic occurrences can refer.
In recognition of a Sidereal Zodiac as its astrological frame; divisions, sections, and segments of such a framework are established in order to observe various celestial occurrences. Reciprocally, these divisions are decisively identified, distinguished, and described by the occurrences existent within each. Rashis (signs), Grahas (celestial bodies), Bhavas (Houses), and Nakshatras (Lunar Cycles) represent these divisions and the various celestial components of each.
As mentioned above, Siddhanta is based on these four celestial factors:
1. Rashis (Perinbanayagam 100): Within the fixed background of the Sidereal Zodiac, 12 equal sections called Rashis are allotted. These Rashis, or twelve divisions of the Zodiac are similar to the ‘Signs’ of Western astrology’s division of the ‘Tropical Zodiac (which uses its ecliptic divisions based upon the earth’s relationship to the position of the sun). (Vijnanananda 9)
2. The Nakshatras (Perinbanayagam 108): Nakshatras are subdivisions of the Rashis into smaller equal segments marked by fixed stars. The so-called fixed stars themselves move too, but their motion with respect to nearer celestial bodies is very short (relative to the fixed background established from Earth). In dividing the 12 Rishis into 27 Nakshatras, several new and more acute occurrences can be identified. The Nakshatras are used to pick auspicious times of the day or month for various human activities, as well as to provide insight into the motivations and guiding characteristics of such activities.
3. Grahas (Perinbanayagam 91): Graha is generally translated as a celestial body. Each Graha is uniquely related to various aspects of human life.
4. Bhava (Perinbanayagam 113): Similar to the division of the Zodiac into twelve Rashis, so too is the Zodiac divided into twelve Bhavas. Bhavas, like the Rashis, are divisions in space, extending out vertically from any particular point on the Earth's surface, and ‘housing’ the Grahas within their segment of space.
As astrological observations are relative to fixed celestial points, so too do astrological interpretations vary in relation to the variances of these celestial points. Thus, the multitude of possible combinations of celestial signs, bodies, and houses account for a variety of emotional, physical, and psychological experiences (Stone 120).
Furthermore, in mentioning the relationship between celestial occurrences and human life, one cannot neglect the relationship astrology has with human health. "Medical Astrology" (Lieber 65) is an integral a part of Jyotisha. Celestial bodies, the divisions of the zodiac, nodes, stars, and the interrelationship of each are associated with physiology and further analyzed in assistance of diagnosis and treatment of illness.
Conclusion
Conventionally, Jyotisha is an astronomic science rooted in a cosmology based upon observation. Theoretically, as Jyotisha represents the interrelated nature of Hindu science and Hindu religion, Jyotisha also represents the interrelationship between the heavens and man. Thus, as Jyotisha is not only a formulaic representation of the celestial, Jyotisha is also a theoretical witness of a karmic universe.
Works Cited
Flood, Gavin. An Introduction to Hinduism Cambridge University Press, United Kingdom. 1996
Lieber, Arnold L. Lunar Effect Anchor Press, United States. 1978
Michaels, Axel. Hinduism: Past and Present Orient Longman, India. 2005
Perinbanayagam, R.S. The Karmic Theater University of Massachusetts Press, United States. 1982
Stone, Anthony Philip. Hindu Astrology: Myths, Symbols, and Realities Select Books, India. 1981
Vijnanananda, Swami. The Brihajjatakam of Varaha Mihira Panini Office, India. 1912
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