Jyotisha - Some Thoughts

The True Essence of Jyotihśāstra

K. Chandra Hari

1. Introduction The how and why of astrology had been one of the most baffling issues of science since the time of Newton, during the presently dominant paradigm of intellectual inquiry. Researches have failed to provide a valid demonstration of astrology in the same manner as the theories underlying its predecessor viz., astronomy. Astrology deciphered in its most pristine form from the prevalent trains of thoughts both western as well as oriental profess: • • •

Astrology depicts the manifestation of a transcendent, occult reality. Fundamental philosophical notions are: “As above so below” and “Universal inter-connectedness” Mechanism is a subtle concordance between celestial phenomena and terrestrial phenomena.

All these notions are under vehement criticisms and interpretations depending upon the intellectual sophistication of the people involved. To any sensible student of modern science unless burdened by certain psychic handicaps it is well evident that none of the above propositions are in conformity with the physical models of the universe created since the time of Issac Newton. It is equally true that the prevailing physical model of the universe is only an incomplete picture (smeared with innumerable question marks) arising out of the limited sensory activity of one of the last remaining flickers of a stream of biological evolution. A scientist who speaks without realizing this limitation of modern science is worthy of more ridicule than an astrologer trying to explain the mechanism of astrology with the borrowed terminology of science. Nothing in modern science bars the possibility of alternate physical models of the universe as divergent from the present physical models as the “Time of Minkowski” differed from the “Time in conceptions of the Newtonian age”. Only after decades of research within the horizons of sensory world could the modern science resolve the true nature of light - gain a real grip with the corpuscular cum wavy nature of light – of course favored by circumstances that are not at all within the control of modern science. Time and gravity had been baffling physicists since the time of Newton and shall remain so still some fortuitous circumstances raises the curtain that separates these phenomena from our sensory understanding. Under a true scientific spirit that gives due cognizance to the nature of science there is no place for any controversy such as astrology versus science, astrology point towards one of the most critical of existential questions – what happens tomorrow and what is the meaning of life – what really stands behind the elusive phenomenon of Time? If a scientist turns his intellect away from these questions he is a victim of the sensory limitations on thinking and is in no way different from a priest/clergyman speaking about the creationist theory of world. Present controversy is more of psychic origin, arguments in favor and against reflects the psychology of men in the attire of astrologers and scientists incapable of carrying the inquiry forward and trying to gain popularity with conclusions

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about which they themselves have no conviction. I am yet to find either a scientist who has spoken about/criticized astrology in truly scientific terms or an astrologer who has described the philosophy and mechanism of astrology with a scientific spirit. My endeavor in the following part is to address this deficiency by speaking as an astrologerscientist for rejuvenating one of the lost directions of human intellectual inquiry: How to transcend the sensory limitations described as ‘māya’ in Hindu scriptures and gain a grip with the enigmatic and illusory Time? Let’s not forget that the elusive origins of astrology stand in the background of the greatest deliberations on the meaning of life – the Upanisads. Till the time of Newton in the West and Acyuta Pisāratoty in the East it was nurtured by the greatest minds – mathematicians and astronomers – of the era and has fallen into the hands of frauds only very recently. The fact that it’s a fraudulent business today, I repeat, it’s a fraudulent business today, should not color our vision as to inhibit our quest behind the truth of it. As scientists our first task is not to impose the contempt that we gain at present (on seeing the charlatan business) onto a subject that represented the pinnacle of wisdom a few centuries back in the hands of illustrious astronomers and scientists of Kerala like Talakkulathu Bhattatiri, Saňgamagrāma Mādhava, Parameśvara, Nīlakantha and the likes. Give it the honor it deserves – the honor it received in the hands of the geniuses I have referred to – before we take it up for an examination of the worth, for astrology is a manifestation that demands great respect and pure conscience as is the case with telescope in modern astronomy. 2. Contempt of the Scientists: Where lies the fault - in Astrology or in scientific thinking? Since the beginning of the modern scientific age, innumerable ancient and medieval propositions have undergone scientific scrutiny, stood the tests of science and blossomed in to scientific disciplines or gained recognition as theories of science. Astronomy is the classic example without which astrology could not have evolved and the factors that prevented astrology from emulating the destiny achieved by astronomy is that we need to look in to in trying to answer the imbroglio – conflict between astrology and what we term as modern science. All the cannons of astronomy revealed by the Rsis have undergone refinement and humanity has gained a graphic picture of the heavens more precisely than a being has the comprehension of his palm. In tracking the heavenly bodies modern mind-set has scaled heights greater than those scaled by the ancient astronomers and as such under normal circumstances modern science could have comprehended the interpretation of that heavenly picture with equal ease. However, the situation is different. It is doubtlessly clear when examined against the background of modern science that astrology does not exclusively fit within the frame of observations and reasoning over which astronomy is founded. What does this mean – Astrology is a pseudo-science or supernormal science? It is certainly either a pseudo-science or supernormal science and the task in the context of the present conference is to identify its category, whether it’s pseudo or supernormal. To achieve this identification of the true nature astrology we need to have a look at: • What makes a science? • How can a pseudo science be distinguished from science?

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• What may be described as a supernormal science? 3. What Makes a Science, Pseudo-science, and Supernormal science? Modern Science in its manifestation is the method of exploring answers to the myriads of questions that the phenomenal Universe invokes in us. It is not simply a bunch of answers but a method by which we give shape to an intellectual comprehension of the world, a consistent set of verified hypotheses that not only explains but also predicts the behavior of the universe. Further, the bunch of knowledge is subject to continued test and refinement by figuring out which explanation best predicts what actually happens, or best fits the observations. •

Science is a human endeavor with the same basic faults of its inventors.

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Science is a questioning of the natural world and is therefore constantly and systematically revisionary.

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Science uses data collected from the real world and quantifies that data.

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Science is the search for meaning in the data. Seeking inter-relationships, the formation of testable theories, hypotheses and models. Science recognizes the assumptions on which it is based.

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A pseudo science on the other hand starts out within the premises of an unchallengeable hypothesis or a hypothesis that resists changes in contrast to the routine refinement in science for better match with observations. No objective assessment of experimental evidence even though some pseudo-scientists profess unconstrained beliefs, open mind and constant refining of their tools. Pseudo-scientists are often characterized by lack of critical inquiry, unwillingness to challenge ideas and the practice tend to be fraudulent driven by selfish motives. Problem in pseudo-scientific thinking as outlined in an article are: • • • • • • • • • • • • • •

Anecdotes often quoted as evidence do not make a science Scientific vocabulary used does not make astrology a science Bold statements that do not make any sense/claims true Heresy does not equal correctness Burden of proof is ignored in making claims Unexplained is not inexplicable mystery Failures are ignored/ rationalized After-the-fact reasoning Coincidences that lack any design = mystery Representativeness not examined Appeals to mysterious and unknown forces Diversity of Astrological World Views Symbolism and the difficulty in testing of astrological claims Ideological immunity

A supernormal science can arise only under inquiring circumstances that defy the intellectual approach of modern science - the criteria of evidence, experiments, the weighing of possibilities, the testing of hypotheses, the establishment of theories, the many aspects of the methods of science which make it possible to draw accurate, reliable, meaningful conclusions about the phenomena of the physical universe. 3

For the empiricists belief in the five senses is an act of faith and all that we call as science will become a child’s play if a sixth sense develops in someone and opens up a new window in to another dimension of the world. Modern science at the beginning of the 21st century understands its limitations better than ever before and a supernormal science could have evolved under a paradigm of thinking or a method of inquiry that transcended these limitations of modern science. Cognition in modern science is through the five senses and the conscious mind, which in no way can be considered as windows exhaustive in to the different dimensions of the world. The sum total of the modern scientific worldview achieves only a partial isomorphism with the phenomenal world. The world of organisms – especially what we tend to describe as destiny – lie outside the relatively small range of isomorphism achieved by modern science and it is in this domain a pseudo-science manages its existence or a supernormal science confers enlightenment. The philosophy of modern scientific pursuit does not take in to account the subjective side of human experiences – the unexplored realms of human existence – what we describe as the mysterious. We cannot rule out the possibility of scientific pursuit in this arena, but that need not be of the same geometry or anatomy as the objective sciences, or as of a precise structure as of science in its modern manifestation. When we walk around experience tells us that the earth is flat but the truth is otherwise – commonsense or even experimental evidences are not that decides the truth – as had happened in the case of the theory of continental drift and also in subtle cases like the wave theory of light. The complex organismic phenomena represented by Man remains a mystery outside the isomorphic models of biologists and it is better to plead ignorance rather than trying to serve a judgment that shall ultimately prove to be premature. As is well known to modern scientists “absence of evidence is not evidence of absence” and this applies in general to many controversial aspects of Man’s existence, especially with regard to the domain we describe as ‘spiritual’. Brain corrupts the revelation of senses and the scientific hypotheses are nothing but imaginations consisting of distortion of the sensory data - as Werner Heisenberg observed: "What we observe is not nature itself but nature exposed to our method of questioning" - our perceptions of reality are influenced by the “theories framing our examination” of it. This is true not only for quantum physics but also for all observations of the world. It is well known among scientists that the equipments construct results and it is worth noting that the world of science expanded with the invention of new and new telescopes and the same has to be true about the sensory equipment – science in no way debars the existence of a supersensory world. If we want to do science, we have to learn to play the game of science and in the same manner if we want to do astrology we have to learn the game of astrology. It is not proper to demand the game of astrology in the field of restricted sensory science. 3. Astrology as a Science of Time: Horāśāstra Apart from the generic name Jyotisa astrology receives the title ‘Horā śāstra’ (=Science of Time) in the ancient lore. As has been discussed elsewhere Jyotisa had its origin and evolution in a paradigm of thinking obsessed with time and existential questions – its an attempt to answer the mystery of time. In terms of modern terminology astrology involves a modeling of Time, the apparently incessant flow of time abstracted mathematically as a phenomenal wheel manifesting over the heavens. The most

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fundamental question involved in the examination of the truth of astrology is the validity of this modeling of the apparent path of the Sun into the Zodiac:1 The ecliptic is a circle and scientifically speaking, on a circle every point is on a par with the other to be considered as the zero point. Under such a situation what is the rationale

Fòy̘̘ÌÜuÌʲ™Ì FòÌ¡ô²™Ì ˜ÌÜuÌÊu¥Ì˜ÌÙZ™ÌtÌâ* Fòy̘̘ÌÜuÌʲ™Ì FòÌ¡ô²™Ì ˜ÌÜuÌÌÊ ÌÌÉ œų́ÌÕ ÌÌÉ +¥Ì™Ì¥Ìt¥Ì˜ÌÙ Ì Ì†tÌâ* of the choice of the zero point that serves the astrologers to delineate human and mundane destiny?

FòÌŸ ÌÍ ÌFòt¥Ì˜Ìâ¥Ì •ò¡ôÍ¥Ì

The irrational foundation of astrology is beyond doubt if a convincing answer cannot be found for this question. Attempt to explain away the problem of the multiplicity of the Zodiac in the astrology under practice even by such people as the editors of •A the so-called “astrological journals” is the most fraudulent activity that makes claim as a science. The Ācāryas of •F •B yesteryears were not as irrational as Where to choose these modern proponents as is 0 the 0 ? evident from the old works: In Daśādhyāyee, in the commentary to the 4th verse of Varāhamihira’s Brhatjjātaka, Bhattatiri had raised the question:

•C

•E • D

Bhattatiri’s answer was really scientific if not describable as Einsteinian:

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Astrologer Prudence Jones (1996, p.282) says, [The zodiac signs] rest on shaky foundations from the modern point of view. How in heaven do twelve 30-degree sectors of the ecliptic, measured from the vernal equinox but named after now-far-distant constellations, impart any qualities at all to the planets, houses, parts and nodes, which we view against their backgrounds? Do they do so in fact, or is this wishful thinking? Some astrologers justify the signs (taking, usually without explanation, the sun in the signs as their exemplar) as shorthand for seasonal characteristics. But this implies that their order should be reversed in the southern hemisphere, which seldom happens. And what, in any case of horoscopes for equatorial latitudes, where seasonal change is minimal, but where, of course, astrology was invented?

[Foundations of Astrology. Astrological Journal, 38,5, 281-285]

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It is well evident that almost thousand years before an astrologer and astronomer of Kerala had spoken of a physical model of Time! • But what was the physical basis of this modeling? How could the formless Time be credited with a form or shape as Kālapurusha?

˜Ìâ-ÌÌÍ«Ì Ìëy̘ÌÌ: Ì¥ÌKÌÊZÌœú ¥ÌœúÌÉOÌÌzùÕÍ Ì FòÌ¡ôÌÉOÌ How was this accreditation achieved in Jyotisa? Modern physical conception of Time and Space or Space-Time Universe cannot find any meaning in an ancient act of modeling time. At the best it will be described as “naïve science” an arbitrary conception arising out of primitive imagination. • If at all Time has got a form, a manifesting structure, who could have and how could have experienced it? 4. Time as a Transcendent Occult Reality [Keeping us well within the popular frame of modern science, let’s call the following theorization just a hypothesis] • What is Time? We are still confused as St. Augustine was when we have to express the answer in words! Modern science does not recognize the evolutionary time, cosmic as well as biological, as a force. But this conceptual handicap of prevailing notions does not bar us from hypothesizing a force by name ‘esoteric time’ (e-time in short) as the cause of evolution. This force is mysterious as we are yet to decipher it in terms of modern physical parameters. By definition this esoteric- time-force manifests between the alpha and omega of physical time and all other forces of nature are its components. We perceive it as evolutionary time in both the cosmic and biological changes just as we perceive its component gravitation in falling apples. No sensible scientist can deny it as we see its manifestation everywhere – science itself is the study of changes and we have only given it a name: esoteric time force (ETF). • How can this esoteric-time-force (ETF) be detected? According to cannons of modern science only a testable hypothesis has scientific value. We can frame any number of hypotheses but they are of no consequence to science unless they are testable by experiment or observations (operationally). A force can be detected only if it can be generated in sufficient quantity as to be detected by an instrument. ETF by definition is the unified field, which by its innumerable minute manifestations causes the incessantly changing world – its many manifestations such as electro-magnetic, nuclear etc have already undergone verification – how can the original, the unique strand that has driven the biological evolution be identified and detected?

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If at all such an evolutionary-time-force exists it can only be detected in some evolutionary manifestation. Rather than in some modern some physical laboratories, its discovery will take place in the laboratory of Nature when Nature by accident or design produces the appropriate instrument. 5. Advent of Man at the Top of Evolutionary Pyramid How is it that Man has come to occupy the top of the evolutionary pyramid? What made him different from other species of animals? Modern biology considers man as one of the animals only. It addresses the intricacy of human evolution in terms of anatomical/physiological/morphological changes. Jyotisa or more explicitly its parent discipline Tantra explains Man’s advent as a critical step in the evolutionary chain – a product of nature reached above a threshold where it ceased to be bound by nature – in Man the esoteric time found expression as Kundalini, the Yogaśakti. Nature by accident or design had produced an instrument, Yantra in Tāntric terminology, in which the esoteric time or Kālaśakti could be detected or experienced in what is described as the Sadcakras. This experience of Time, as Jyoti, of course transcends the conventional modes of cognition familiar to modern science but this does not mean that the pursuit is unscientific. Yogic experience of time as Jyoti is certainly more realistic and the fact that modern science is yet to catch up with this phenomenon is only one of its many limitations. Illusory nature of time and destiny ceases with the experience of Kundalini and the Yogi transcends to a superior state of cognition. The abstraction of the ecliptic into Zodiac – the modeling of Time that we see in Jyotisa becomes scientific only under such a superior or supernormal paradigm of thinking. Yogaśakti turned out to be the fount of Man’s creativity and thus began Man’s intellectual quest and his ascent from the animal kingdom to the state of Paśupati Mrtyunjaya. Realization of the esoteric time as Jyoti or Kundalini demanded a life resonant with the vibrations of esoteric time and towards this end a symbolically equivalent personification of esoteric time was made as an abstraction of the geocentric orbits of planets which conveyed to man the sense of Time. Alignment of Yogaśakti and Kālaśakti was achieved by the creation of Mūlādhāra Rāhu Śikhi Cakra, the ancient Indian Tāntric Zodiac. A Subtle Theory of Time? Implicit in the huge mass of astrological literature is a deciphered pattern of destiny – a cycle of growth and decay – in to which perhaps all living beings accommodates themselves modified by their special environments. This pattern has been deciphered in terms of the Nodes of Moon’s orbit and other seven longitudes of Sun, Moon and planets Mercury, Mars, Jupiter, Venus and Saturn collectively described as Grahas. Physical effects such as gravitation has nothing to do with this scheme as is evident from the role of nodes in deriving the pattern. Cardinal aspects of the derivation of this pattern of destiny are: •

The bio-cosmic tie-up is deciphered with reference to the star Mūla or λ-Scorpii located at the intersection of the ecliptic and the galaxy.

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Diurnal rotation of the earth is linked to the position of the Moon over ecliptic by the equating 81X Ascendant = Moon or Moon ± 1200. This expression involves an occult play of digits of the decimal system: Earth is made to rotate 81 times 7

faster so that each ascending arc of 9.87654321 minutes corresponds to Moon’s transit of one Naksatra of 800 minutes. Thus during Moon’s occupancy of a naksatra 243 patterns exists and during one sidereal revolution of Moon the total number of patterns are 243X27=6561 which is 38. •

Kunda-Lagna, which by definition has to be a triangular longitude of Moon, generates a time sequence describable in terms of the grahas or cosmic indicators. For example: Ascending longitude of 2400 will have Kundalagna equal to 00, 1200 or 2400, all the three representing a sequence: Śikhi: 07years, Śukra: 20years, Ravi: 06years, Candra: 10, Kuja: 07, Rāhu: 18, Guru: 16, Śani: 19 and Budha: 17 years. The subsequent pattern will be after nearly 6 minutes [on the equator] when the ascendant becomes 2410.481481…and if we stick to the classical dictum the pattern persists for an ascending arc of 9.87654321 minutes, which is less than one minute of time on the equator.

Leaving aside the details of the scheme and efforts to understand it in terms of our commonsense/rationality, we may note that the scheme is an effort to characterize time in terms of a Cosmo-biological rhythm. Of late only modern biology has come to gain an understanding of the influence of the diurnal rotations of earth and the revolutions of Moon on the physiological processes and activities of living organisms. Whether the temporal evolution of biosphere has an implicit Cosmo-biological rhythm decipherable in terms of the rhythmic cycles of the grahas is a mute question that only Jyotisa answers in the affirmative. Universal Application Whether Jyotisa is universally applicable is another mute question. Going by the original precepts the derivations of Jyotisa applies only to those who follow the tāntric way of life. The tāntric path in which Jyotisa had its origin can be understood to be founded on the philosophy of rebirth, existence of pitrs, and the worship of Liňga and Sarpa as symbolically equivalent representations of Time and Yogic potential. What the snakes or Cobras have to do with time or yoga is a question for which we have no answer. But the tradition of Nāga worship leaves no doubt regarding the existence of some esoteric connection. Jyotisa is not of much use or impact in a society where such traditions or equivalent esoteric practices do not exist to address the supernatural powers that hold some control over destiny. Whether it is an absolute science or not – confusion may still be there – but it is certain that it was an essential ingredient of a way of life founded on human creativity by men who sought to gain the kingdom of God. As is often ill interpreted by certain people Jyotisa is not panacea for all problems of humanity and does not answer all the mystery of our existence. Taken along with Yoga it point towards the direction from which answers to our questions shall ultimately come. 6. Is this Hypothesis Operationally Testable? Is the above hypothesis an attempt to frame a transcendent world-view with which astrology can be put on a supernormal pedestal above scientific inquisition?

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Two interesting observations that I have found over the Internet in this regard are: → The failure of physical models to provide a plausible underpinning for astrological tenets has resulted in a shift to, or returns to, more animistic, transcendental worldviews. While astrology is more "plausible" within such world-views, it is so only in the banal sense that such frameworks provide fewer constraints on what may be postulated than modern scientific formulations of the world. → The appeal to transcendent world-views allows astrologers' postulations to override or sidestep any physical laws that may conflict with astrological philosophizing…. Astrologers who advocate such world-views do not provide articulated positions capable of constructive evaluation and improvement, but rather, couch their 'framework' in terms of spiritual/occult expressions, along with passing references to modern physics and allied disciplines to appear contemporary and fashionable…. Both the above observations are not applicable in this case because: •

Yoga has stood the test of science as is evident from the account of A.L. Basham:

“The awakened Kundalinī gives to the yogi superhuman power and knowledge, and many yogis have practiced yoga rather for this than for salvation. Some adepts of this form of yoga have developed powers which cannot fully be accounted for by European medical science and which cannot be explained away as subjective but the physiological basis of laya - and hatha -yoga is certainly false; there is no kundalinī, susumna or sahasrāra. The ancient mystical physiology of India needs further study, not only by professional Indologists, but by open-minded biologists and psychologists…” •

Nothing prevents the scientists from rechecking the Yogic assertions on time and its manifestations as destiny. Of course, the burden of proof cannot be placed on the Yogis, as they do not care for the acceptance or rejection of Yoga or Jyotisa by modern science.

7. Inconsistencies and Fraudulent Astrological Business This paper in no way is a defense of the fraudulent business going on in the name of astrology. There are different schools of astrology that are contradictory to each other even in basic precepts and are practiced through out the world with a closed mind that gives no cognizance to scientific objectivity. Even in India people follow divergent conceptions of Zodiac and mathematico-logical systems with no scope for unanimity among the astrologers. The situation is as ludicrous as the effort to draw circles having different values of π or the use of different numerical values for any physical constant such as the speed of light or the Planck’s constant. Vested interests and complacency are the hallmarks of the so-called Vedic astrology today. If we consider for example Kerala – one of the cradles of Jyotisa at least since 7th century AD – the men who have nurtured the discipline of Jyotisa were all world class scientists / astronomers /mathematicians of their times. On the contrary what we have as Jyotisa today is a most unscientific use of the astronomical data catering to the exploitation of the weakness of common man’s mind in conjunction with the paraphernalia of innumerable remedies that defy all scientific and scrupulous perceptions of a discipline of science/humanities.

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Moreover those who style themselves today as astrologers/so–called astrological scientists who exploit the common man through falsified astrological journalism have no grasp of astronomy/mathematics but they consider themselves as scientists on an equal footing with Bhāskarācārya or Newton on the ground that Bhāskara and Newton had practiced astrology. Poor conditions prevailing in the practice of astrology and the skepticism are reflections of the departure our society has made from the paradigm in which Yoga and Jyotisa had their origin. • There are no reasons for any disagreement: → Over the kinds of celestial configurations that are relevant, and how they are to be interpreted2 → On which zodiac to use and how many planets to use → On the astrological notion of Houses, as Jyotisa profess the equal house division •

Astrological tenets are not based on any form of “inductive empiricism” 3– they were invented paranormally. Had they been based on correlations observed nothing prevents the men of science from observing/verifying them now.

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Isolated planetary correlations to the terrestrial happenings even if observable have no relevance to Jyotisa.

It must be noted here that the True Zodiac is in fact, Rāhu-Śikhi Cakra – it receives its name from the Nodes of luni-solar orbits that could not have been observable to the naked eye. 8. Yoga and Jyotisa – Foundations of Hindu Spirituality What we have described in section 5 as esoteric time is the singular crux of divinity in Hindu realm. It is the omnipotent God, nameless, formless…but appearing as innumerable in the Hindu pantheon due to historical reasons. True spirituality of the Hindu means the realization of this occult power as Kundalinī, Man’s ascent to the kingdom of God, by managing his own evolution from Homo sapiens to (say) the Homo Divine. It’s only through the path of Yoga that this realization of the God residing in our selves can be achieved. Hindu Tantras, Upanisads, Epics and Purānas as well as the customs and traditions have this royal science cryptically inscribed in them. → Mahākāla of Tantra is the personification of Mūlādhāram, the fiduciary star Mūla marking the position of genitals/Liňgam [2400] over the Human Zodiac. Śiva and Śakti, the mythological progenitors of Yoga and Jyotisa are therefore worshipped 2

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McDonough (2000): Is there anyone ...that isn't confused and overwhelmed by the plethora of techniques in the astrologer's bag of tricks? ...Why do we have such a massive, confusing mess of factors to deal with? Because there has been no way to toss anything out. [Every Astrologer a Researcher. Keynote address at Astro2000. Denver, CO, April 21, 2000] Perry (1993) claims: ”The stargazers of antiquity systematically recorded their observations of heavenly movements and correlated these with observable events on earth. Through ongoing inductive analysis, these early explorers gradually reached certain conclusions as to the meaning of the variables in question and passed these down to succeeding generations” (p.2). [Toward a Postmodern Astrology: A Hierarchical Model of the Psyche, The Journal of Astro-Psychology, 6, 1-14]

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in the form of genitals. It is a custom instituted to serve as a cryptic record of the tāntric modeling of Time. The fiduciary star and Kundalinī is further represented by the numbers 8 (rāśis), 18 (naksatras) and 72 (pādas), that specify its position in popular units/parts of Jyotisa. → Kundalinī Cakra of the heavens received the name, Rāhu-Śikhi Cakra, reminding us of the importance of luni-solar phenomena and especially eclipses in the realization of Tāntric objectives. →

Zodiac is modeled to be isomorphic with the Śaiva or Yogic conception of the Universe in terms of 36 Tattvas and other subtle factors of Yogic experience. Mathematical structure of the Zodiac is a grand abstractive design of the manifestation of what we call as destiny. According to modern physics time like space is another dimension of the world but we humans experience it as an illusory flow because of our three dimensionally limited conscience. In Jyotisa, we have a similar situation, when a paranormal phenomenon is dealt with ordinary humans – a lot of uncertainties creep in due to the lack of Yogic vision.

→ Jyotisa, in fact is the Hindu theory of metaphysics and Yoga (metaphysical experience in conventional terms). Iconography of Śiva encompasses both the aspects, symbolic representations of the original Tāntric epoch of Jyotihśāstra and Yoga Kundalinī is the essence of spirituality; it’s the root from which all religiosity have sprung up around notions such as Ātma, mukti etc. Doctrines such as soul and salvation are concepts borrowed from the prehistoric Tāntric cults – original idea of Kundalinī that metamorphosed in to irrational and arbitrary conceptions founded on blind faith. It is unfortunate that even in Hindu India people take Ātma and Ātmīyatā to be something that is inherently potential in all and something of subjective experience indistinguishable from pretentious/delusive psychic reactions of individuals. We have allowed a club-culture to evolve around spirituality as we have forgotten as to what really is the true spirituality. Innumerable temples and Āśrams are getting flooded everyday with the so-called pilgrims (bhaktas) and they ever return becoming more and more vicious…. Ācāryas having no commitment to truth and offering havens to frauds and criminals… not only Jyotisa but the spirituality also is pseudo here and the reason is that we have forgotten the spirit of Yoga, the true experience of the world beyond five senses. Reference: 1. Chandra Hari, K., Rāśicakram [Malayalam], 1996, Kuruksetra Prakāśan, Cochin. 2. Chandra Hari, K., Hindu Zodiac and Ancient Astronomy, Sri Sabarigiri Publications, Kadapra, Kumbanad, PIN: 689547, Kerala. 3. Chandra Hari, K., True Rationale of Sūryasiddhānta, Indian Journal of History of Science, 32(3), 1997, Indian National Science Academy, New Delhi – 2. 4. Chandra Hari, K., On the Origin of Sidereal Zodiac and Astronomy, Indian Journal of History of Science, 33(4), 1998, Indian National Science Academy, New Delhi – 2.

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Implications of True Zodiac in Karma Vidya K. Chandra Hari 1.

Karma Vidya in Modern Times – An Introduction

In recent times there have been a proliferation of predictive astrological books dealing with well-known and little known predictive techniques under the guise of astrological research. How much significant are these works is a moot question the answer of which can only be realized by the blessings of Sārada. Traditions and conventions tend to exercise great control over human faculties of reasoning and also many become victims of their own ambitions and obsessive thinking. It is therefore meaningless to criticize any work or author – astrology is the science of enlightenment, Jyotisāstra – and as disciples of Sadāsiva it is the responsibility of all connoisseurs of this great science to diligently observe and understand the subtleties and the truth underlying the Jyotisha. We should not limit ourselves to a few books or a few wrongly cast horoscopes alone, study must involve multifarious intellectual efforts to critically examine the so-called research outputs and commentaries on ancient works in the light of appropriate data and this involves a devoted occupation and an unbiased mind. Knowingly or unknowingly if we become enslaved to narrow considerations of money or fame or other such mental handicaps, our efforts are bound to falter from the path of truth. The present work is an attempt to share some thoughts with people who are interested in a graceful conflict of thought with thought about certain fundamental aspects of astrology. Astrology in the language of modern science attempts to delineate the biological evolution of life as a function of Time. The ‘Time’ that we mention here is not the mysterious or elusive philosophical time but it is the time that is computable, recognizable over a wheel of Time (Kālachakra) in terms of visible planetary longitudes or apparent positions. It is very important to understand that in astrology, we are not dealing with the actual spatial positions of the planets or stars - we consider the planetary rhythms in terms of their apparent positions over an imaginary celestial sphere and accordingly we have got all “our planets (Grahas including Rāhu & Śikhi) and nakshatras” at the same radial distance from us. In astrology, we deal with the Sun, Moon and other grahas in the same way was Rāhu & Sikhi i.e., geometrically and this is well evident from the fact that the distances of planets from the earth has no application in astrology. We have Mars near to us than Jupiter or Saturn and Moon is near to us than Sun (which is away from all stars and the distance is expressed in terms of “light minutes”) but the different distances of these planets are of no relevance in astrology. In the same way, we refer to stars as divisions of a great circle of the celestial sphere that is traced by the apparent geometrical longitudes of Sun and other Grahas. Even though it is well known, for clarification sake, I would like to add that the Sanskrit term “Graha” is not an equivalent of the English word “Planet” or vice versa when we consider the application of the term in astrology. ‘Graha’ of astrology means the apparent geometrical longitudes that serve as indicators of time or time as niyati or the visible apparent positions of light that gives us a feel of time or the apparent geometrical longitudes that renders a computable experience of time. There is absolutely no scope for any doubt, if we study the Jyotihsāstra as Sāstra, in this respect. It’s only conventional method of referring and the unscientific traditions in astrology that tend to look upon astrological references to planets as referring to the actual planetary

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bodies and then attempts to make explanations in terms of radiations and other physical phenomena to explain the astrological phenomena. What we experience as “niyati” has nothing to do with the physical effects of planets. Niyati evolves out of Karma and astrology deciphers the distribution of the fruits of Karma in terms of the Zodiac and the associated symbolism and mathematical constructs based on the periodicity of the apparent geometrical longitudes. Hence, Jyotihsāstra, in ancient works has also received the name “Karma Vidya”.

2.

Karma Kundalini or True Sidereal Horoscope

Kundalini is a term that we are all familiar with – it refers to the Yogasakti arising in human beings. What has Yogasakti to do with Jyotisha, niyati or horoscope? What is Yogasakti – Sakti that unites man with the fruits of his Karma or actions? According to the principles of Tantra, Karma is Māya or Māyasakti and Māya and Yoga are the negative and positive forces that reign over the realm of human existence. When Māya is 100%, Yoga is zero and when Yoga is 100%, Māya is zero, Karma is exhausted – Yogasakti or Kundalini carries the signature of Karma and is thus the fulfillment of one’s Karma. Karma Vidya therefore makes use of Karma Kundalini, an astro-mathematical projection of the Yogic body onto the apparent solar orbit for deriving the mathematical construct that we refer normally as Zodiac or Rāsi Chakram. I hope the esteemed readers must have taken note of the fact that the true zodiac is Mūlādhāra Rāhu Sikhi Cakra – a description/title that highlights the Yogic dimensions of astrology, which was explained my previous paper “The True Essence of Jyotihsāstra”. As have I pointed out there-in, in brief terms, Horoscope is a mathematical modeling of the temporal course of life – a yogic projection of life as a function of time on to the celestial belt of planetary rhythms that renders computable experience of the enigmatic flow of time. I shall not go into the details of the Yogic vision that created Jyotihsāstra as we ordinary humans are incapable of re-discovering or grasping the same in toto. I have detailed the glimpses I had with relevant mathematical proofs understandable to the scholars in my book ‘Hindu Zodiac & Ancient Astronomy’4 which the interested readers may refer to. The true ayanāmsa accordingly for the Mūlādhāra Rāhu Sikhi Chakra for the epoch J2000.5 (3rd July 2000, 03:00 GMT) is 24035’33”.76 which is more than the Chitrapaksha value by nearly 44 minutes of arc. So the true sidereal longitudes shall be less than the Chitrapaksha values by 44 minutes of arc and this correction needs to be made in deriving the true horoscopes. What impact does this correction makes in predictive astrology is the subject matter of this paper.

3.

Analysis of Horoscope – A Note

Whether we accept or not Jyotisha has two dimensions viz., (a) ‘Wisdom’ that enables a glimpse of the possibilities/likelihood in future can be gained by assimilating the vast expanse of Jyotisha Samhitas or astrological knowledge. (b) ‘Siddhi’ that provides transcendence over ‘maya’/confusion can be gained through the path of Yoga and brings to the mind a vision of future with definitiveness. 4

‘Hindu Zodiac & Ancient Astronomy’ 13

The inference drawn from a logical analysis of the decisive astrological factors need not be a true or complete picture always. On the other hand vision is always un-ambiguous and complete, but the task of gaining mastery over such occult powers is very difficult if not impossible for ordinary men. Astrological thinking in fact is akin to a train moving over these two inevitable rails between which the emphasis may shift very often as ordained by fate or other mysterious reasons. The success of an astrologer depends on the effective synthesis of both the above factors. In Kerala, where the roots of the classical practice of astrology are existent even today astrologers make use of Prasna to access the element of ‘siddhi’ while giving shape to their predictions. As is generally understood Prasna is not exclusively a ‘chart’ business that relies on logical reasoning. It brings into play the Yogic powers of the individual to interpret the breath (Ida & Pingala) as well as ‘nimitta’ as un-ambiguous verdicts on the questions that loom over his mind. Without these latter elements a ‘Prasna’ is never complete and “incomplete chain of factors and reasoning” renders equal probability for the conclusion to be true or false. A similar view is not that untenable in the case of horoscopes and perhaps this may be the major cause of failures in the astrological business. Apart from the above fundamental limitation, in astrology we have to grapple with a corpus of literature that evolved through millenniums carrying of course the wisdom of the bygone ages as well as a good amount of dirt that does not qualify for use in astrology. Quite unwarranted, unscientific, logical extension of fundamental principles has brought forth many so-called “predictive techniques” and “wonderful researches” especially during the last two decades. What we consider as ‘classical’ too is not beyond question. It is widely believed that the classical rules being exclusively of the Sages are all infallible. This is not true as can be seen from Brhatjātaka where-in Varāha Mihira chose to reject many of the methods for the determination of longevity like ‘Uccadasāmārga’ (Maya-Yavana), Svarāmsa siddhānta of Jiva Sarma etc., as wrong while accepting the ‘navāmsa-ayurdāya’ of Satyācārya as correct. It is very difficult today to identify the original principles of Kausika, Garga or Parāsara and as such any notion of infallibility may adversely affect the aim of research as reflected in ‘Tamaso mā jyotirgamaya’. In the modern history of astrology there have been even such unscrupulous men who generalized (and published) the single instances of observation as Yogas for gaining credit. There is no reason to believe that the classical history is devoid of such attempts as astrology in its known history is devoid of institutionalized studies governed by precise rules of genuine research as in other disciplines. Fraudulent researches by unscrupulous and over ambitious men are the greatest bane of astrology today. The metaphysical stain that characterizes Indian thinking, the mystique background and the legends of Ārsha tradition has now become a bane for India as the above mystique background is offering a haven for perpetuators of frauds/pseudosciences to strive under the garbs of Siddhas/Rishis/Gods.

Basic Controversies of Astrological Formalism I shall refer to just two issues that I consider as of vital importance in the interpretation of horoscopes viz.,

1. The true definition of birth time & 2. The true definition of Vargas, especially Dasāmsa 1. Birth Time in Astrology

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As I have already discussed in the aforementioned book, the birth time in Jyotisha according to Tāntric precepts is the time of first cry. This time or the yogic births do not occur at random – there exists patterns of life /slots of destiny to which the individuals are born and these patterns are represented by the Lagna in correlation to Chandra. The fundamental equation that defines a Yogic birth is: Lagna x 81 = Chandra or Chandra ± 1200 i.e., Kunda-Lagna = Chandra or its triangular longitude This in turn means that Chandra represents the Kunda-Lagna in terms of longitude and the Vimsottari dasa will be the same from both Chandra as well as Kunda-Lagna. In fact, the basis of the Vimsottari technique itself may be Kundalagna, which due to difficulties of computation of Lagna was easily not derivable in ancient times. On the contrary Moon could be observed and computed to serve as an approximation to Kundalagna. The above fact also explains the rationale of raising Chandra Kundalini – Chandra’s longitude in the various houses represents the respective Bhāvasphuta in Kundāmsa i.e., Rāsix81. Lagna, rectified by Kundaganita appropriately only shall be representative of the first cry of the child that represents the first pulse of a sequence of events that forms the temporal course of life. Such Lagna too can be used for deriving Vimsottari sequence as observed by Satya. No verbatim application of the above aspect is called for. The method will work satisfactorily only in the case of the Mūlādhāra Chakra. Everyone must make a diligent study of the principle with large number of horoscopes and learn by himself the methodology involved before making practical application. 2. Vargas (Hindu Harmonics) Houses → Hindu astrology stipulates the equal house division for the 12 Houses and these 12 houses or 12 departments of life are in turn represented by the 12 Vargas (harmonics) or 12 integer multiples of the Rāsi Chart. The “mathematical Bhāva” concept is non-sense and runs contrary to the Varga concept in predictive application, as may be illustrated using practical examples of true horoscopes. Apart from the twelve Bhāvas that signify the 12 departments of life, Jyotisha makes use of numerous derivatives of the Rasi chart to assign as well as understand the functional roles of the Planets. Many of these supplementary charts like Saptāmsa , Navāmsa etc. are obtained from the ‘Rāsi’ by way of multiplication but certain Vargas like Horā, Drekkāna etc., have incongruous definitions that do not reflect a common rationale. Despite their references available in almost all classical texts under schemes like ‘Shadvarga’, ‘Saptavarga’, ‘Sodasa- Varga’ etc., astrologers are generally ignorant of their application in interpreting the horoscopes. The exposition of Shodasa-Varga available in Parāsara Horā is confusing and the astrological intelligentsia is yet to arrive at a consensus as to what is the right method of derivation. For example, consider the ‘ Horā’, which involve the division of a sign into two. Slokas III.55 & III.56 of the Parāsara Hora are contradictory to each other:

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III.55 → Suryendorvishame rāsou same tadvipareetakam5 III.56 → Rāserdhambhavethorā tāschaturvimsath smrtāh Meshādi tāsām horānām parivrttidvayam bhavet III.5 depict the traditional concept in which only Sun & Moon have lordship of the Horā divisions of a Rasi. Varāha Mihira also repeats the same in Brhatjātaka but nothing is known about the utility of such a division in assessing the financial prospects, which the horā supposedly signifies. All the Planets will be found grouped across Cancer & Leo - a configuration devoid of any astrological sense. III.56 on the other hand explicitly display a contradictory sense: “The 24 halves of Rāsis those constitute the Horā-Cakra form two cycles of signs beginning with Mesha” No amount of intellectual exercise may succeed in reconciling the two diverse statements. In my opinion III.55 is an interpolation arising out of the ‘Yavanajātaka’ while III.56 is reflective of the original concept i.e. ‘Horā’ being the second harmonic signifying the IInd House or the Varga Rāsi×2, the Horā-Cakra is of arc-length 360×2=720 degrees = 24 Rāsis. As such the ‘Horā’ can be erected by the multiplication of all longitudes with 2 i.e. simply as “Horā = Rāsi × 2”. The ‘extant Parasara Hora’ (text as available now) is ambiguous as above, in the description of Drekkāna as well. Drekkāna being representative of the IIIrd House, the description of Drekkāna or the 3rd harmonic visible in sloka III.57, i.e. Rāsitribhāgā drekkānāsteca shadtrimsadeeritāh Parivrttitrayam teshām Meshādeh kramaso bhavet “The 36 Decanates in succession form three cycles of Rāsis beginning with Mesha” must be taken as correct. With this definition the Drekkāna could be charted in accordance with the simple rationale- “Drekkāna = Rāsi×3”. For the substantiation of the above interpretations we need to look upon only the more popular Vargas like Saptāmsa and Navāmsa, about which there is universal agreement. In both these the underlying rationale is multiplication of Rāsi respectively by 7 & 9 to produce the 7th and 9th harmonics. The crux of the matter is the term “Meshādi parivrtti” which means the ‘regular cycle of Rāsis from Mesha to Mina’ and it appears only in the Parāsara Horā though in a mix-up with the Varāha Mihira’s version. The terms Varga, parivrtti & amsa point towards the correct definition as well as the underlying common mathematical rationale. Varga - Multiple or a repeating cycle Parivrtti - Regular cyclic order from 0° to 360° or From Mesha to Meena Rāsi Amsa

5

- Angle or longitude or the cycle of 360°.

Brhat Parāsara Horā, published by Khemraj Srikrishna Das, Mumbai 16

The terms like Saptāmsa, Navāmsa, Dasāmsa, Dvādasāmsa etc., all refer to the multiplication of Rāsi longitudes by the number they respectively suggest. The Vargas as such is nothing but the harmonics - from Hora (R×2) onwards R×3, R×4, R×6... R×12 respectively signifies the Bhavas (Houses) from IInd to the XIIth. The subject of significations of the Vargas also is controversial - as for example - the Saptāmsa is indicative of children according to the traditional wisdom but the mathematical rationale puts the VIIth house under its domain rather than Vth. We can allow for a logical absurdity if it can be shown by research that the Saptamsa is truly reflective of children rather than the VIIth house. Similar is the case with navāmsa also. Theoretically, navāmsa should have signified the ninth house but in actual practice it was found to represent the marital life, the department of seventh house. Dasamsa, the Varga that Signify Tenth House As the term implies, Dasāmsa is reflective of the prospects of the Xth house but the “Dasāmsa-Chakra” we find in the classical texts is anomalous. The dasamsa-rāsis of Aries follow the mathematical rationale of multiplication by 10(R×10) but those of Taurus follow the equation (R×10 - 30°) i.e. the first dasāmsa of Taurus is up to 33°×10 - 30= 330° ─ 30 = 300° i.e., the sign Capricorn (Makara). This overlap of the last dasāmsa of Mesha and the first of Vrsha is logically untenable but still the traditional view upholds this bogus description. The dasāmsa-Chakra falls short of the ten ‘Meshādi parivrttis’ required. Further, the traditional dasāmsa of Mithuna as in Parāsara Horā available now, begins with Mithuna while the previous chain had ended with Tula rāsi. The traditional method is therefore wrong and the same should not be used any more in the analysis of horoscopes. Certain researchers have claimed the traditional dasāmsa to be true, as they have never experimented with the true definition of Dasāmsa and true longitudes. Similar arguments hold good for the Dvādasāmsa also. Traditional method implies for Aries the formula R×12, but for Taurus it is (R×12)+30°, Gemini→(R×12) +60° Cancer→(R×12)+(30°×3)... Pisces→(R×12)+(30×11)=(R×12)+330= (R×12) ─30° (by eliminating360°). This mathematical rationale that varies across the 12 Rāsis have no sense at all and must be rejected.

4.

Horoscopes Illustrative of True Ayanāmsa

(a) Indira Gandhi’s Horoscope→ Birth Data: 19.11.1917, 23:11, at Allahabad Guru (R)

Rāsi Chand Sukra Rāhu

Sikhi Lagna Sani Kuja

Surya Budha 0

Lagna Ravi Chandra Kuja Budha Guru (R) Śukra Śani Rāhu

Ayanāmsa Used: 23 26’.Rectified Lagna =115

0

59’

17

0

116 42’ 213024’ 274052’ 135038’ 222031’ 0 44 16’ 260017’ 0 111 05’ 0 248 35’

Guru (R) Lagna Chandra

Navāmsa

Sani Sikhi

Budha Sukra

Rāhu

Kuja Surya

Surya

Sani

Lagna Guru, Budha

Rāhu

Guru

Sukra

Sukra Nodes Kuja

Dasāmsa as Rāsix10 Kuja

Dasāmsa as in Brhatjātaka Lagna Budha

Chandra

Sani Chandra

Surya Sikhi

Conventional Event Based Verification of Ayanāmsa 1. Marriage on 26 March 1942, as per true ayanāmsa occurred during Rāhu dasa – Guru bhukti: Guru-bhukti was to expire on 16 April 1942 and Sani bhukti to have the beginning on 17 April. The normal interpretation is to declare the Guru bhukti and the ayanāmsa as wrong but a look at the Navāmsa as signifying marital life offers a valid reason for the Guru bhukti to cause marriage. Guru, here is the lord of Navāmsa-Lagna placed in the 11th House as Vargottama and also the dispositor of Rāhu and thus Rāhu himself represented Guru. Dasa and bhukti lords thus carry the influence of Navamsa-Lagna. How valid or absurd is the above interpretation can be understood from the agreement of other events with the well known classical principles. 2. Widowhood on 08 September 1960 during Guru dasa – Budha bhukti What explanation can we give for this event without looking at Navāmsa? Only Navāmsa offers a valid explanation for widowhood in Guru dasa – Budha bhukti → Budha is the eighth lord of Navāmsa while Guru owns the second and eleventh in Navāmsa. It is also important to note that the Chidram (antara) or sub-sub period prevailing on the above date was of Sukra (up to 10.09.1960) placed in the 6th house of Rāsi in the company of Rāhu. 3. Becomes Prime Minister on 24 January 1966 in Guru (d)-Surya(b)-Guru(c)-Sukra(s)6. Have a look at the Dasāmsa (Rāsix10) chart – note the Guru-Sukra association in Lagna and placement of Sun in the 10th there-from in Meena rāsi. Configuration in Rāsix10 is better than that of the classical dasāmsa. 4. War of 1971 was during Sani dasa – Sani bhukti followed by the craze for power in Budha bhukti and fall during the bhukti of Sikhi placed in the 12th house of Rāsi. Budha as lord of Dasāmsa-Lagna and 12th lord in Rāsi paved the way for downfall even though during the Budha-bhukti, Budha made her a dictator and gave monstrous powers. Sukra bhukti brought her back to power as the bhukti lord is in exchange of

6

(d)→ dasa, (b) → bhukti, (c)→ chidram, (s)→ sookshma chidram 18

houses with Guru in Rāsi and occupies R7x10 Lagna. The parivartana yoga we see in Rāsi between 6th and 11th lords (Guru&Sukra) becomes Rājayoga in Rx10. 5. Death on 31st October 1984 → Sani dasa – Rāhu bhukti had its beginning on 24 October 1984 → for the Moon’s longitude of 274052’. If the correct Moon is 274049’, death occurred at the end of Mars bhukti – Mars is in the 8th from Lagnapati Chandra and aspects the 8th House. Mars is also the lord of Ashtāmsa (Rāsix8)-Lagna. It is important to remember here that the computation of Moon is a very tricky issue as the orbit is prone to innumerable perturbations and as such a 3’ variation in the computed Moon is not improbable. Application of the Kunda – Lagna Principle & Rectified Lagna Chandra = 274052’, Lagna = 116042’: Rectified Lagna is 115059’09”.63, which demands a correction of nearly three minutes in the birth time. Also, according to the rectified value the navāmsa-Lagna is Kumbha and Dasāmsa-Lagna is Mithuna. A look at Dasāmsa suggests that the Lagna cannot exceed 270 of Kataka for the Rx10 Lagna to be Mithuna. For the given position of Chandra Lagna could have been either 117028’2”.96 or 115059’09”.63 for the minimum corrections (±) to birth time. The choice between them is a matter of wise selection based on other divisional charts or Vimsottari dasa patterns derived from those longitudes. Vimsottari dasa from the rectified Lagna of 115059’09”.63 is 05 years 01 month 12 days of Budha dasa. Sikhi dasa from 01.01.1923 to 01.01.1930, Sukra dasa from 01.01.1930 to 01.01.1950, Surya1950 – 1956, Chandra 1956 – 1966, Kuja dasa from 01.01.1966 to 01.01.1973 and then Rāhu dasa. The beauty of astrology may be realized from comparing the Vimsottari dasa patterns emerging out of both Chandra and Lagna.

Events

1. Mother’s death on

23.02.1936

Lagna based sequence

Moon based sequence

Sukra (dasa) – Kuja (bhukti) →note here that from Lagna, Sukra is the 4th lord and Kuja is the 5th Lord – the former representing mother and latter maraka for mother.

Kuja (dasa) – Sukra (bhukti) →note here that from Moon, Kuja is the 4th lord and Sukra is the 5th Lord – the former representing mother and latter maraca for mother.

See the correlation of the periods – dasa & bhukti lords derived from Lagna and Moon carry the same signature of the houses when considered with reference to them. As the Moon is in Makara directly opposite Karka Lagna, the 4th lord from Lagna became 5th lord from Chandra. Same principle is in manifestation whether we derive Vimsottari from Lagna or Moon. Sukra (d)-Guru(b)→ 2nd Rāhu (d)-Guru (b)→ Rāhu 2. Marriage on 26 March 1942 March 1940 to 31st October here duplicates Sukra by 1942. Sukra was the 11th lord association and it is the Guru 7

R →Rāsi chart 19

and Guru was placed in the 11th house → the triangular houses of marriage are 7, 11 and 3rd.

– Sukra exchange that has played a critical role in the marriage when the chart is viewed from Lagna or Moon.

Here we have another remarkable illustration of the astrological phenomena apparent in Vimsottari dasa.

3. Death of Father on 27.05.1964

Chandra(d) – Sukra (b) → Sukra is the 8th lord from ninth house of father.

4. Prime Minister: 24.01.1966

Mars dasa had its beginning on 01.01.1966 and within 24 days it made her the PM as Mars is tenth lord in the royal sign Leo and exalted in Rāsi ×10. Dasa lasted for 7 years, till 1973 and was of course the best period of her professional life.

Guru (d) – Sukra (b) → Sukra is the 8th lord from ninth house of father. Here the Dasāmsa is more apparent than lordship of tenth house. Surya bhukti of course is justifiable in terms of lordship as Sun is in exchange of houses with Mars.

The critical influence that Mars played in the life of Indira Gandhi is apparent only when we rectify the Lagna by Kundaganita and Vimsottari is derived from the same. Rāhu dasa – Rāhu bhukti → Budha bhukti of Sani dasa 01.01.1973 to 14.09.1975→ ruled this turbulent phase of 5. Judgment of Allahabad Indira’s life. Budha is the Rāhu in the 6th house High sixth lord from Moon and the associated with the GuruCourt and Emergency sixth house from Moon is the Sukra parivartana Yoga 12.06.1975 & 26.06.1975 Rāsi ×10 Lagna placed in the caused the greatest 12th house of Moon. turbulence of her life → Note also Rāsi ×10. Note here that Rāhu and Budha are related to the 6th house respectively from Lagna and Moon. In addition Rāhu is in the 10th in Rāsi ×10 while Budha is Lagnapati in Rāsi ×10. Rāhu dasa – Guru bhukti → Sani dasa-Ketu bhukti 14.09.1975 to 06.02.1978 caused the defeat → Ketu in and Sani bhukti from the 6th of Moon: Recovery in 06.02.1978 to 12.12.1980: Sani dasa – Sukra bhukti, th Guru as 6 lord caused the Sani is lord of Chandra-lagna 6. Back to Power: early 1980 defeat of 1977 and Sani the and Sukra lord of 10th house return to power in Rāhu dasa. there from. Sukra killed her Rāhu(d)-Sani(b), killed her son, being the 5th lord from son as Rāhu is in the 8th and Moon placed in 12th in the Sani is 8th lord of Saptāmsa company of Rāhu. (Rāsi x 7). 20

For the rectified Lagna, 0 Rāhu(d) – Sukra(b)→ Sukra Moon is 274 50’ and the killed her being a malefic for Mars bhukti of Sani (d) ends Karka Lagna and is heavily on 29 October 1984. As we afflicted as 11th Lord. Rahu discussed earlier she died at the endpoint of Mars bhukti and Sukra occupying the sixth house caused death by and the 2-day deviation is due to the microcosmic error weapon and injury. in Chandrasphuta. Sani & Mars are in the7th and 8th from Moon.

7. Death on 31.10.1984

(b) Horoscope of Jawaharalal Nehru

Nehru’s birth time as reported by Sri BV Raman is 1130 PM, LMT at Allahbad, which means 23:32 IST. This time gives Lagna as 118004’ for an ayanāmsa of 2302’47”, which is more than 02010’ of Raman’s ayanāmsa. So for Rāman’s ayanāmsa, the Lagna of Nehru is Leo, when the horoscope is cast correctly. As I have already explained, I have my own reasons to check the validity of the birth time reported. To my mind Lagna can be either 118021’44”.4 or 116052’51”.1and from a look at his life events I have taken the latter value 116052’51” as representing the destiny of Nehru. This in turn spells out the correct birth time as 23:24:18 IST – almost eight minutes behind the reported birth time.

Rāhu Lagna Moon

Rāśi

Sani Ravi Budha Sukra

Śikhi Guru

Moon Nodes

Kuja

Guru

Lagna Ravi Chandra Kuja Budha Guru Śukra Śani Rāhu

Lag. Sukra

116053’ 209034’ 107019’ 159016’ 196027’ 254027’ 186039’ 130004’ 70043’

Budha Sikhi

Rāsi x 10 Ravi

Ravi

Budha

Sikhi Sani

Navāmśa Rāhu Moon

Kuja Budh.

Sukra

Guru Sukra

Guru

Mihira D-10

True D-10

Sani

Lagna Kuja

Lagna Sani

Ravi Kuja Chand. Rāhu

Note the placement of Sun in Rāsi → with the true ayanāmsa Sun shifted from Vrscika to Tulā to aspect the tenth house.

21

Lagna and Moon sandwiched between malefics → caused incarceration and solitude in life. Events

1.

1905 → separation from home for schooling at Harrow, England 1905 – 1912: Stay in

2. England and return to India in 1912.

Association with

3. Congress also began in 1912

4.

Budha dasa – Sani bhukti: Budha is the th 12 lord that signifies foreign lands and Sani the 7th lord that signify long journeys. Ketu dasa. Budha bhukti of Ketu dasa Moon, Mars and Rāhu bhukti caused the return to India. Budha covered the six years from 1905 – occupies the 4th house and is also the 1911. lord of Dasāmsa-Lagna. Under the influence of Budha who Sukra dasa – Guru bhukti, had signified Nehru’s career as lord of begun on January 9, 1911. Dasāmsa-Lagna. Sukra dasa – Chandra bhukti, had begun on 11 March 1905. Moon is in between malefics.

During own bhukti of Sukra. Sukra dasa began on 20th Sukra dasa-Sani bhukti between Chitrapaksha ayanāmsa places marriage January 1913. Marriage 09.09.1913 to 09.11.1916. Sani, in the bhukti of Sun, 2nd lord placed in th th on 8 February 1916. is the seventh lord. the 5 in rāsi-sandhi.

was born on 5. Indira 19.11.1917

Death of Kamala Nehru

6. 28.02.1936

7.

Lagna based sequence Moon based sequence

15.08.1947, Nehru becomes Prime Minister of the world’s largest democracy.

8. 27.05.1964 Death

Sukra dasa-Chandra bhukti → Chandra Sukra dasa- Budha bhukti: See being lord of Saptāmsa-Lagna and th the Saptāmsa, Budha is in the 7 Lagna. Lagna, Vargottama in Rāsi x 7. of (Rāsi x 7) – Lagna. Citrapaksha matches here but note the mismatch in the case of marriage. Chandra dasa – Sukra bhukti, Sukra being the eighth lord of Navāmsa, killed the wife: Nehru’s horoscope has the first and fourth houses afflicted by malefics placed between and hence the fatality of Moon and Venus to family life.

Rāhu dasa – Guru bhukti, note the position in Rāsi of Guru and Rāhu.

Surya dasa-Sani bhukti → see appropriateness of dasa lord debilitated 2nd Lord and Sani – malefic 7th lord placed in second in sign of Sun. Chitrapaksha places event in Budha bhukti.

the – the the the

Chandra dasa – Sukra bhukti. Chandra dasa had begun on 21.01.1939. Moon being between malefics caused struggle and imprisonment (1942: Guru bhukti→6th lord) also earlier. Note Rāsi x 10 and placement of both Moon and Venus.

Guru dasa-Sani bhukti, Sani is 8th Rāhu dasa- Budha bhukti began on 3rd lord aspecting the 8th house. January 1964. Guru dasa had its beginning on 9th Nov. 1961

Here both Lagna and Moon are in the same Nakshatra, separated by 09034’ = 12 years 02 months 11 days in Vimsottari dasa. But both the sequences provide adequate justification for events as we have used the true ayanāmsa here. With Chitrapaksha ayanāmsa incongruities crop up in both the sequences. (To be continued)

22

Geometry of Circannual Rhythms K. Chandra Hari8 Abstract Present paper is an attempt to invite the attention of the modern biological world onto the possibility of a specific geometry prevailing for the biorhythms arising out of luni-solar phenomena. Work has its genesis in the ancient Indian Tāntric wisdom that postulated a sidereal luni-solar calendar and Zodiac along with eclipse related observances in their effort to realize mysterious psycho-physical potentialities. The most outstanding aspect of this prehistoric conception is that it names the Zodiac or fixed stellar frame of reference in terms of the Nodes of lunar orbit and the reference star chosen Mūla or λScorpii is located close to the galactic center. This astronomical conception had as its basis the symbolic equivalence with the Tāntric body described in terms of the “six wheels” of the cerebro-spinal axis, which may be identified with the autonomic nervous system and the associated endocrine glands, which display different endogenous rhythms. Paper attempts to raise a specific question: Can there be a specific geometry (apart from the light-dark cycle and seasons) such as that of the Tāntric Zodiac for any of the biorhythms apparent in the human body? The tāntric observances related to eclipses also requires investigation as to their role in the biorhythms associated with human body.

Ι. Introduction The biological rhythms arising out of geophysical factors are: 12.4 hours Tidal Circa Tidal 24 hours Daily Circadian 14.8 days Circa Semi lunar 29 days Monthly Circa Lunar 365 days Yearly Circannual As is well known these rhythms have their genesis in the Earth’s spin, revolution round the sun and the superimposed revolution of the Moon round the Earth. Circadian, Circa Lunar and Annual rhythms have different stages distinguishable in terms of light, lunar phases and seasons. These three cycles are incoherent to each other and are apparently distinct environmental rhythms that exercise their impact over the biosphere. In both vertebrates and mammals these rhythms have been under study for quite some time now in respect of their durations guiding the formation of endogenous biological clocks and clock genes. An altogether different side of the problem is – whether these rhythms in their influence on human beings have a specific spatial geometry against the stellar/galactic background? As for example, considering the circannual

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B-204, Parth Avenue, Chandkheda, Ahmedabad-5. [email protected] 23

rhythms which we describe as the year, can there be a specific beginning and end points for the cycle in its relation to the human body? In the language of mathematics/geometry, is it possible to identify a zero point for the solar annual rhythm in terms of its impact over the human body? An overview of the chronobiological literature suggests that the topic is new to the field and studies have not taken place in terms of a sidereal frame of reference for the apparent revolution of Sun around the earth against the background of stars. But clues regarding the possibility of a specific sidereal geometry for the circannual rhythms is apparent in the ancient science of Tantra that stipulated a sidereal or fixed Zodiac based calendar for Tantric observances to kindle the mystic power of Kundalini in human beings. Present paper is an attempt to invite the attention of modern biologists to the tantric way of life that relied upon many cosmic rhythms such as that of the eclipses in manipulating the tantric body described in terms of the “six occult wheels” (autonomic nervous system?) for gaining supernatural control over body functions. Those who may think of the tantric pursuit as irrelevant to modern biology may kindly have a look at the following words of A.L. Basham9: “The chief vein of the body, known as susumna runs through the spinal column. Along it at different points are six “ wheels” or concentrations of psychic energy. At the top of the vein susumna within the skull, is sahasrāra, a specially powerful psychic center symbolically referred to as a lotus. In the lowest “wheel”, behind the genitals, is the Kundalinī, the “Serpent power”, generally in a quiescent state. By yogic practices the Kundalinī is awakened, rises through the vein susumna, passes through all the six “wheels” of psychic force, and unites with the topmost sahasrāra. By awakening and raising his kundalinī the yogi gains spiritual power, and by uniting it with Sahasrāra he wins salvation. The awakened Kundalinī gives to the yogi superhuman power and knowledge, and many yogis have practiced yoga rather for this than for salvation. Some adepts of this form of yoga have developed powers which cannot fully be accounted for by European medical science and which cannot be explained away as subjective but the physiological basis of laya - and hatha -yoga is certainly false; there is no kundalinī, susumna or sahasrāra. The ancient mystical physiology of India needs further study, not only by professional Indologists, but by open-minded biologists and psychologists, who may reveal the true secret of the yogi. For whatever we may think about his spiritual claims there is no doubt that the advanced yogi can hold his breath for very long periods without suffering injury, can control the rhythm of his own heart-beats, can withstand extremes of heat and cold, can remain healthy on a starvation diet, and, despite his austere and frugal life and his remarkable physical contortions, which would ruin the system of any ordinary man, can often survive to a very advanced age with full use of his faculties”. (emphasis by present author) ΙΙ. Ancient Indian Tāntric Calendar The tāntric calendar is based on a mathematical projection of the “Yogic biorhythms” on to the apparent solar and lunar orbits and the fixed stellar frame of reference so obtained is named after the Nodes of Solar and Lunar orbit which implies the tapping of a celestial rhythm inherent in the eclipses. In other words the impact of celestial rhythms over a yogic body suggested a specific geometry to the circannual rhythms – i.e., it suggested a specific sidereal luni-solar calendar having the star Mûla (λ-Scorpii) as reference. Tāntric 9

Basham, AL., The Wonder That Was India, 24

sidereal zodiac had its signs relative to this stellar reference that became famous as Mûladharam (Mûla, the fiducial) and on the Yogic body it marked the position of genitals and bottom of the cerebro-spinal axis. In legends this supreme secret got personified as Mahakala or Great Time and it got scripted into ancient traditions as genital worship of time. As such the ancient Indian calendar had its New Year beginning coinciding with the solar transit over Mûla and such new years achieved great importance when it coincided with the new moon and other quadrangular positions of Moon relative to Sun. Typical examples of such positions can be found in AD 1971,1990, 2009 or in 1969, 1984, 1944, 1925etc10. When ever the solar transit over Mûla coincided with the eclipses such epochs had greater significance to the tantric cults and this is reflected in the personification of the lunar nodes as the serpent of time adorned by Mahakala – a cryptic synonym of Mûla star. Similar luni-solar phenomena and New Year coinciding with the solar transit into Kanya got personified as Mahakali and thus ancient India had two systems of sidereal calendar the remnants of which can be found in the prevailing celebrations of Deepavali and Durgashtami or Kalashtami. India today has a way of life carrying the signatures of the old Ages where Tantra or Saivāgama had its sway over the society and most of the ancient Indian sciences had their origin in the tāntric paradigm of life. One of the hallmarks of this ancient civilization as can be gleaned from ancient literature that have survived the onslaught of time had been an obsession with time as to worship it as a Great God – Mahakala of the ancient Tantra, as mentioned above a personification of the stellar reference (Star Mūla) of the computation of time vis-à-vis the marker of the New Year. According to the modern Christian calendar Sun transits over this point around 16th of December which is nearly 43 solar days before the Dipavali celebrations of 2002 and this difference is a consequence of the loss of the true rationale of the festival as well as the luni-solar calendar. Deepavali originally had its rationale from the new moon and the first tithi of the bright half that coincided with the solar transit over Mūla, which marked the New Year epoch of the worshippers of Lord Siva and sidereal luni-solar calendar. In calendar terms Mārgasīrsha sukla-pratipada coinciding with the solar transit over Mūla was the 00 original Indian New Year, which is described in purānic literature as Bali-pratipada, in the name of the Great King of Asuras viz., Mahābali who ruled over the region surrounding the Narmada in present day Gujarat state of India. Star Mūla also received personification as Kāla – the lord of death, described also as Yama in the terminology of Yoga. End of the year on Kārttika Krishna 30 and New Year of Mārgasīrsha suklapratipada marked the Solar transit over the Mūlādhāra of Kālapurusha – the seat of the occult power “Jyoti” (light) or “Mahākundalini” of the Universe. It is this basic astro-tāntric rationale that led to the celebration of the New Year by lighting lamps.

10

Date

Thursday, 16 December 1971, 19:36 UT Sunday, 16 December 1990, 16:40 UT

Sun Sidereal Sun Moon Sidereal Moon Precession Arc 0

264 12’

0

252 54’

0

228 42’

0

24 12’

0

0

259 12’

0

234 44’

24 28’

0

265 30’

0

240 46’

0

24 44’

0

0

357 22’

0

333 12’

24 10’

240

0

264 28’

240

0

240

Wednesday, 16 December 2009,13:40 UT 264 44’ 0

0 0 0 0

Tuesday, 16 December 1969, 07:15 UT

264 10’

240

Friday, 15 December 1944, 14:35 UT

263 31’

0

239 42’

0

263 31’

0

239 42’

0

23 49’

0

263 19’

0

239 46’

0

263 19’

0

239 46’

23 33

Tuesday, 16 December 1986, 07:04UT

0

264 01’

0

239 37’

0

264 01’

0

59 37’

0

24 24’

Saturday, 16 December 1967, 23:21UT

0

0

0

0

24 08’

Tuesday, 15 December 1925, 19:05

264 19’

25

240 11’

84 19’

60 11’

0

0

0

From the above discussion it is apparent that the sidereal zodiac was conceived in pursuance of the Yogic feel of the geometry of circannual rhythms of luni-solar phenomena including the eclipses and this discovery lies at the bottom of the doctrines of Saivāgama as is evident from the following cultural remnants. 1. Siva or Time personified receives the appellation Gangādhara and this is a pointer towards the year beginning or year marker situated at the point where Akāsagangā cuts the ecliptic. 2. While doing pradakshina in a Siva temple there is injunction against the crossing of Ganga, which is at 2/3rds (should have been if not today) of the periphery. 3. Over the zodiac Mūla marked the expiry of life – death – a reflection of the year ending. The Zodiacal symbolism may be further expressed as:

0

240

2400: Death Point on Zodiac: Mūlādhāram: Kālalingam: Mahākāla and Mahākāli, Yama. “Jyoti” of Jyotihsāstra is in fact the flame of Kundalini – Jyotihsastra, the science of Kundalini in terms of celestial lights and their rhythms 2400 and the Mūla star also signify the abode of all spirituality and the source of Kundalini – Man’s transcendence of disease and death as Yogi, Pasupati, Mrtyunjaya. The Deepavli legends such as that of Narakāsura arose out of the identification of the Kārttika Krishna 30 with Mūla star as lord of death Yama or Narakāsura meaning the Asura of the netherworld where Yama is seated. The portrayal of Narakasura as the son of Earth point towards a distant epoch of 4137 BC when the equator was coinciding with Mūla. Evidences supporting the antiquity of the worship of Mūla star as Siva include the worship of time as genitals and astronomical interpretation of Sivas iconography that survived the eons of time. It is worth noting that at Prāg-Jyotishpura or Kāmākhya – in the city of Narakāsura – Devi is worshipped as genitals installed on the banks of Akāsa Ganga and at the Navagraha temple all the nine Grahas are worshipped as Linga.

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As is the case with the Navagraha worship of Pragjyotishapura, in Kālahasti the serpent of time Rāhu or the Rāhu-Sikhi Chakra is worshipped as Linga. ΙΙΙ. Astronomical Factors Involved in this Geometry It will be interesting to note that the star Mūla or λ-Scorpii is placed near the galactic center and as such the above described geometry of the circannual rhythm may be the result of the orientation of the galaxy with respect to the luni-solar-geo space. Seasonal phenomena in fact take place relative to the direction of the earth’s axis in space (Dhruva in Indian mythology) and this direction is undergoing slow variation around the ecliptic axis (Vishnu in Indian mythology) to complete the precession cycle of nearly 25920 years. In terms of ecliptic longitudes, the Galactic center is at 242015’ [β=(-5032’)] and the Galactic North Pole is at 155026’ [β= - 29049’] with reference to Mūlādhāram defined to be at 2400. It is apparent that the tāntric calendar is reflective of the geometry of galaxy as the annual rhythm is about a fixed star having no proper motion placed close to the galactic center. A fixed frame of reference can be seen with the ecliptic poles also around which the earth’s axis cuts a cone. Seasonal phenomena takes place without a fixed reference and may vary from place to place as we see between north and south hemispheres. But the circannual rhythm implicit in the ancient Indian tantric calendar is universal and is specific to the human body and had also implications in Ayurveda in the matter of collection, preparation and administration of medicines. This is further evident from the fact that the sidereal sign or Rāsi Dhanu that began the New Year received personification as Dhanvantari or Vaideesvara, Siva’s incarnation as Physician with the elixir of immortality. Apart from the year beginning and end the Tāntric Zodiac presents the 12 solar transits in to the 30-degree signs conceived with reference to Mūla as being significant in the lives of a human being. Sidereal and synodic revolutions of the Moon too are utilized in conjunction with solar movement in the Yogic processes. ΙV. Human Physiology in Tantra Tantra is very specific in its choice of the cerebro-spinal axis alone as constituting the abode of the Yogic power Kundalini. Even though the abstract terminology of Tantra (Shadchakras or the Six wheels) defies comprehension, in modern times the researchers have identified the abode of Kundalini as the autonomic nervous system the two branches viz., sympathetic and parasympathetic of which (Ida & Pingala or Sun & The autonomic Moon) sandwiches the central nervous system (Sushumna)11. components form plexuses where they cross each other and these nerve centers in turn control the endocrine organs. Tantra stipulates the existence of six wheels about which the following identification may be made based on modern researches in chronobiology and endocrinology.

11

Satyananda, Saraswati, (1972) 1.The Pineal Gland (Ajna Chakra) 2.Kundalini Yoga Bihar School of Yoga, Bihar, India.

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•

The crux of the tāntric system as is evident from the terminology is “Ājna Cakra” or the “Wheel of Command” that may be identified as equivalent to the Pineal gland (thought to be vestigial till recent times) in which rests the control of the different biological rhythms. Occupying the center of the brain, it controls the endocrine system through the pituitary and hypothalamus. Pineal achieves the regulation of circadian rhythm through the diurnal/nocturnal production of neurohormones such as serotonin / melatonin having many different modes of action and bearing on the human mood circuits. Melatonin12 production is controlled by hypothalamic suprachiasmic nucleus (SCN) based on the feedback from other endocrine glands which may be identified with the other wheels of Tantra.

•

The light sensitivity of the pineal gland has given it the name “third eye” – a concept that lies at the very foundation of Tantra, in the portrayal of Mahādeva. Apart from the control over biological clocks, PG is supposed to regulate metabolism and also the endocrine glands.

•

An examination of the location and functioning of thyroid enables us to identify the same as Visuddhi Cakra located in the throat. Thyroxine13 regulates the metabolic rate of the body and neurochemically it’s under the inhibitory control of the pineal gland with a feedback control as well. Many of the related hormones are found to exhibit circadian rhythms that call for appropriates timings in hormone therapy.

•

Anāhata Cakra may be identified as Thymus acting in conjunction with pituitary that produces prolactin as indicated by Serena Roney – Dougal14. Thymus exercising control over the immune system is influenced by the neuro-endocrine system under the control of the pineal.

•

Manipūra Cakra is identified with Adrenals consisting of Cortex and Medulla – Cortex releases many stress/anxiety/metabolism/activity/controlling hormones on a rhythmic light-dark cycle linked with hormones from the pituitary and the hypothalamus. Medulla produces adrenaline that deals with short-term reactions to stress and management of glucose.

•

Svādhishtāna and Mūlādhāra, the lower wheels are related to the Gonadal steroids, pituitary gonadotrophins etc., that have a bearing upon the functioning

12

Melatonin functions to cause control over physical functions such as pulse rate, circadian rhythm, metabolic rate and is supposed to cause relaxation and enhanced duration of life – in short it meets all that the Yogis tend to achieve. 13 Thyroxine controls the pace of body machine - an overactive thyroid means that the heart beats fast, one becomes thin, sexual desire increases, and the mind works overtime. 14 On A Possible Psychophysiology Of The Yogic Cakra System html “… I am suggesting that the pineal gland is the physical aspect of ajna chakra; the thyroid of vishuddhi; the breasts of anahata; the adrenals of manipura; and the gonads of swadhistana and muladhara. These endocrine glands are all positioned at the traditional points of the chakras, and their functions are remarkably equivalent to the traditional descriptions of the chakra functions. I am therefore proposing that the endocrine system is the physiological aspect of the yogic spiritual tradition of the chakras, and that the autonomic nervous system can be equated with the yogic nadis”.

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of generative organs. These have been found to be under the control of pineal gland via melatonin, which show rhythmic variation during menstrual cycle. In the functioning of all these glands, chronobiology looks at only the light-dark and seasonal rhythms and not any other specific geometry possible. Tāntric calendar suggests otherwise – a specific geometry linked to the galactic structure as influencing the psycho-physical rhythms (endogenous rhythm/ SCN circadian pacemaker) of the human body. It’s worth remembering here that one of the most antique and exact discoveries of an astronomical phenomenon is the periodicity of eclipses apparent in the metonic or Saros cycle. Does this 19-year rhythm of the eclipses mean anything to a human body? V. Conclusions It is well known that all ancient civilizations had a pre-occupation with calendar phenomena and the cultural ruins of India, Babylon and Egypt attests the gigantic efforts gone into the making of a scientific calendar. Among all such efforts, the Tāntric calendar is special and is based on a physical rationale that strikes a symbolic equivalence between the Zodiac and the Tāntric body. Present author has made an effort here in to place the tāntric idea of a circannual rhythm to the attention of modern biologists so that it becomes a topic for modern investigations. Tāntric system suggests different rhythms of Sun and Moon operating upon the two components of the autonomic nervous system while the system as a whole responds in some mysterious way to the luni-solar rhythm apparent in the phenomenon of eclipses. The fact that the two invisible geometrical points where the orbits meet – the Nodes of the lunar orbit – was selected as of cardinal importance is evident from the name Rāhu –Sikhi Cakra and this alone attests the scientific spirit and realization involved in the formulation of Tāntric Calendar and Zodiac.

29