Guest guest Posted February 23, 2010 Report Share Posted February 23, 2010 Dear All, The following article is from: http://www.astrologicalmagazine.com/dec2009/mlecchas.php Love and regards,Sreenadh=======================Mlechchas in Astrology Jayasree Saranathan A genetic study by the researchers of Harvard University and CCMB, Hyderabad has revealed that though ANI (Ancestral North Indians) and ASI (Ancestral South Indians) had evolved from a common ancestral gene pool, the ANI share similarity with the people of Middle East and Central Europe. This connection that remains un-explained by scientists and historians has an explanation in Hindu texts of astrology evolved in different times in the past. The specific varga charts, the annual progressive charts and the dominant role given to the nodes with monthly conjunction of the luminaries articulated by the Yavanas cannot escape the probing mind of the student of astrology who cannot, other than these, find any deviation between the Yavana cult from the Vedic cult of astrology. The progenitors of the Yavana cult were connected to the areas mentioned above as having genetic connection with ancestral North Indians. Who are Mlechchas? `Mlechcha' is the general term used to denote the people of the areas of Middle East and Greece. From Amarakosha, we come to know that the region to the North West of Bharat was known as Mlechcha desa. "Prati anto Mlechcha syaat" ('at the end of the country there is Mlechcha province) From Bodhayana we understand that Mlechchas were 'eaters of beef, talkers of odd languages, devoid of all ethics with reference to Indian scriptural ethics, especially marriage as an institution, immoralities etc". The eating habits, the language they spoke, the ethics they followed were different from the people of the Vedic religion. If so, isn't it perplexing how they could contribute to the body of astrology in such a way that the people of this Vedic country regarded them as Rishis? Varahamihira had no qualms in stating, Mlechchahi Yavanasteshu Samyak Sastramidam Sthitham / Rishivattepi Poojyanthe Kimpunar Daivavit Dwojaha // (Brihat Samhita II -15) The same verse was repeated by Neelakanta in Prasna Marga I- 14. Dr. B. V. Raman translates it as: "When even Mlechchas and Yavanas well versed in astrology are held in the same esteem as Rishis, who would deny respect to an astrologer who happens to be a Brahmin?" If Mlechchas were non-Vedic and barbaric, how could they come to know of this Sastra which was dominated by Vedic Maharishis. Yavanas were Mlechchas. Bhattotpala says "Yavana Mlechcha Jateeya Horavidah". Maya, a danava was considered as a Mleccha. Romasa (or Lomasa – interchange of `ra' with `la') was a Mlechcha whose Siddhantha was part of Pancha Siddhanthika of Varahamihira Their region was not where the present day Greek and Rome are situated. They were further beyond - located on the fringes of the land mass that perhaps formed the boundary of Jambhudweepa. This is being said with certainty because Roamaka, where Maya heard the Siddhantha from Surya was 90 degrees to the west of Lanka. This area is now under the sea! Similarly, Yamakoti which is reported in Surya Siddhantha was 90 degrees to the east of Lanka. This area also is under the sea now but underwater traces of a civilization are found here. The Vedic Source of Astrology The Mlechchas in the west and North West of the present day India contributed richly to the body knowledge of astrology though they were said to be not following the Vedic way of life. Romasa and Yavana were mentioned as Jyothisha Pravarthakas by Narada, Parasara and Kasyapa in their works. They are highly respected among the 18 Pravarthakas (pioneers) of astrology of the Vedic system. But researchers having no knowledge of Indian astrology, keep saying that this Vedic system of astrology was borrowed from those who were classified as non-Vedic. A look at the Rig Vedic hymn on Visvedevas (Rig Veda 1-164) gives us the Vedic origins of astrology of the Sun's movement around the 12 signs, the varga divisions and the yuga classification of the ritualistic life. This verse is about Sun, the way it has enriched the world as a livable one and the birth of jives. Verse 11 of this hymn says, "Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of during Order.Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni." The movement of the Sun around the zodiac happens at the rate of 1 degree a day and is completed in 360 days. This 360 degree zodiac is `twelve spoked' (said in this verse) into twelve signs. This verse further says "joined in pairs together". That means each sign has a pair. It is true that Jyothisha tells about a pair in each sign! The pair is known as `hora' - the Surya hora and the Chandra hora. The sequence of the hora alternates with the signs. That is, in odd signs the first half is Surya hora and the second half is Chandra hora. In even signs the reverse happens – first is Chandra hora and the second is Surya hora. The hora is analyzed to determine the wealth that one gets. If we look at the previous verses of this hymn it talks about the fathers and mothers and about the cows. The Surya and Chandra hora signify father and mother.The cow signifies `kamadenu' that gives wealth. And Hora as a varga in Vedic Jyothisha reveals the wealth that one gets. This is also emphasized by Parasara, the Vedic seer of astrology. But the Mlechcha-Yavanas did not attribute the above notion of Vedic system to the hora division, though they have spoken about the Hora varga. Chapter 3-50 of Yavana Jataka states this:- "These Horas, whose purpose resides in (the determination of) the thoughts, places of origin, and qualities (of natives), are described by the Greeks by means of illustrations wherein their forms, insignia, and ornaments are successively given. They have names in accordance with their natures." The Yavanas only allotted attributes to the persons born in respective hora – which is anyway there in Vedic astrology. In other words, we can find the core concepts of Mlechcha astrology drawn from Vedic sources, but the difference exists in the utility attributed. The utility that they have attributed anyway does exist in Vedic sources but is not meant for the people of Vedic way of life. Let us see other examples to know how this happens. The previously quoted verse from Rig Veda also speaks about 720 sons. It tells that the pairs are joined together and the 720 sons are established. Since the pair is formed of Sun and Moon, this number seems to denote the rounds of Sun and Moon around the zodiac which is done by the Sun by covering 360 degrees (in a different speed) and the Moon (in a different speed) by covering 360 degrees (360 + 360 = 720). This is explained in the next verse. "They call him in the farther half of heaven the Sire five-footed, of twelve forms, wealthy in watery store.These others say that he, God with far-seeing eyes, is mounted on the lower seven-wheeled, six-spoked car." Two halves of the heavens are mentioned here – the former the Uttara because the other half is mentioned as lower (Dakshina) In the Northern areas of Suras (devas), (followers of Brihaspati), this movement of the pair (of Sun and Moon) is 5-footed. Every 5 years they come back to their original position. This is recognized as a yuga of 5 years. The Pancha Varshathmaka Yuga consisting of 5 years namely Samvatsara. Parivatsara, Idavatsara, Anuvatsara and Idvatsara goes on in 12 forms, says this verse. 5 X 12 = 60 years forms the basic round that contains all prosperity in its course. The next verse reveals this. Verse 13 says "Upon this five-spoked wheel revolving ever all living creatures rest and are dependent. Its axle, heavy-laden, is not heated: the nave from ancient time remains unbroken." The other-half is dominated by A-suras who follow a 7 year system with a 6 seasons each. Verse 12 says "These others say that he, God with far-seeing eyes, is mounted on the lower seven-wheeled, six-spoked car." This is adopted in Yavana Jataka which was given by Yavanacharya, a Mlechcha. True to Non Vedic way of life, but with notions drawn from Vedas, the years of Yavanas (Mlechchas) formed by the movement of the pair of the Sun and the Moon are 7 in number. Yavana Jataka chapter 79 -54 says "The lords of the years are in order the Sun, Mercury, Saturn, Mars, Venus, the Moon, and Jupiter; they are also the lords of the months. Know that the two lords of the ayanas in a year are always said to be the Sun and the Moon." The seasons are 6 lorded by the planet of the first day of the season. Yavana Jataka 79 -52. says "The lords of the nychthemera are, in order, the Sun, the Moon, Mars, Mercury, Jupiter, Venus, and Saturn; the lords of the years are (the planets) which are lords on the first days (of the years) ; and the lords of the seasons (ritu) are the lords of the lint days in those seasons during that year." Their yuga consisted of 165 years and not the 5 X 12 of Vedic society. (Yavana Jataka 79-3) If the Vediks followed the conjunction of Sun and Moon every 5 years as the starting point of their yuga cycle, the Mlechchas followed the conjunction of Sun and Moon with the nodes as forming the basis of yuga. Theirs is "Grahana yuga" marked by the revolution of the nodes around the zodiac. Yavana Jataka 79-2 says "Some authorities say that there is a great solar yoga, and a small one for the sake of (predicting) eclipses; he who understands conciseness and diffuseness, because of the variety in visible (phenomena, thinks) that one must learn by studying these (yugas)." Let me hope that one would not argue that this Rig Vedic hymn itself was derived form the Yavanas. The Yavanas were non Vedic. They negated Vedism. Without Vedism pre-existing, a negation of it can not come to exist. It is Vedism that preceded – which came to be negated by the Mlechchas. Contradicting Vedism For instance, if Sunrise is important in Vedism, the reverse or opposite of it is assigning importance to Moon rise.If day time is supposed to be auspicious in Vedic system, importance to night time is the reverse of it.If clockwise writing or clockwise action is Vedic, anti- clock wise writing or anti- clock wise action is its reverse. It must be noted that insistence on clockwise position is considered as auspicious even in issues related to animals. The anga sastra for animals in Vedic society considers clockwise rotation of hair growth on the skin of the animal as auspicious.The horoscopic chart of the one who is born is known as Jataka in Vedic parlance. The reverse of it is Tajaka which is a contribution by the Mlechchas.If Jataka is used to analyze the full life events of a person, the Tajaka analyses only one year in a person's life. However the basis of Tajaka is Vedic – decided by the time of entry of the Sun in the natal position.If planetary angles determine the outcome in Jataka, the angular distance between the planets determine the outcome in Tajaka.The shad-bala determines the strength of the planets in Jataka. The varga bala (Pancha Vargeeya Bala) is used to decide the strength of the planet to be chosen as the Year lord in Tajaka in a particular year.The planetary vargas, 16 in number as given by sage Parasara is helpful in decoding almost every issue that is connected with this life and the past life too. The Mlechchas too were tempted to use the vargas – but could not adhere to interpretation meant for Vedic life and so limited the scope to Dwadasa vargas (12 divisions) and utilized it for determining whether a planet would behave as a benefic or a malefic in a given Tajaka chart. All these in the nature of compare and contrast can not have happened independently of each other. The basic source in Vedas offers the backdrop and the Mlechchas had chosen those interpretations not utilized by the people following Vedic way of life. The contrasts continue in all realms. If stars are the Suras (devas) who see the Brahma always (Sada Pasyanthi Soorayaha), the non Vedic system settles down for planets that do not see the Lord because they are not self-illuminating. This is glaringly seen in naming years, months and seasons. The Vedic years have the Vedic gods. The Lord of Samvatsara – Agni The Lord of Parivatsara – Adithya The Lord of Idavatsara – Soma The Lord of Anuvatsara and Idvatsara – Vayu. In contrast the Yavanas can only have planetary gods for their years, such as Sun, the Moon, Mars, Mercury, Jupiter, Venus, and Saturn. The seasons in Vedic system have Vedic entities such as Madhu, Madhava etc for every month of the seasons. The Mlechchas have to confine themselves to planetary lords only for the seasons. The planetary entities are however regarded as lords for the week days in Vedic system. The word Vaasaram is found in the Vedas and terms like Bhanu vaasara are there in Vedas showing the week day lordship as a Vedic way of life. But in the larger scale of movement of the Sun with reference to months and years, lordship is given to star lords only. The Nodes The most important deviation is with regard to the nodes. The nodes, Rahu and Ketu are Asuras. So they cannot be given undue importance in the Vedic system other than what they deserve. They were denied lordships and houses. They can be identified in the nature of the other grahas only. The tradition is `Shanivad Rahu, Kujavad Ketu'. Rahu must be analyzed in the nature of Saturn and Ketu in the nature of Mars. But the Mlechcha philosophy is necessarily Asuric. The nodes have to be there as pivots in the Asuric system. The combined sojourn of the luminaries which is the basis of the 5 year yuga of Vediks, has to be differentiated by bringing in the nodes. The Grahana yuga of 18 years was therefore made as Mlechcha way of astrology. The monthly cycle of the luminaries, the eclipses and Rahu Ashtakavarga therefore form features of Yavana astrology. The nodes are not given influencing points in Ashtaka varga in the Vedic system. Rahu Ashtakavarga is a Yavana contribution. By name, Ashtaka varga reveals that it is a group of 8 comprising of 7 planets and the ascendant. There is no place for Rahu and Ketu here. Rahu Ashtaka varga by Yavanas is clearly later addition to the pre-existing system of Ashtaka varga. This addition is necessary for them because th can not have a system devoid of Non-Vedic principle. This does not mean that the nodes were not there in the reckoning of Vedic astrology. It was there. As early as the times of Ramayana we do find a reference to the affliction caused to the birth star of King Dasaratha by Rahu in addition to Sun and Mars. "Oh, Rama! Astrologers are informing me that fearful planets like Sun, Mars and Rahu are encroaching my birth star." (2) The nodes were dreaded as causing suffering to mankind. But a Godly reverence was not given to them. There are Yajur Vedic verses on Rahu and Ketu also along with the other 7 planets (3) but adherence to the system of `nodes only' was not Vedic in essence. The Yavanas of Greece are known to carve their heroes and gods in crystal or gems. Making the idols of Gods from gems is not a practice in Vedic system. Only granite, wood or limestones were used to sculpt the images of Gods. The exception is the image of Rahu! The idol of Rahu in Thirunageswaram (Rahu-sthalam) in kumbakonam turns milk into blue when poured on it. Only Indraneela gem (blue sapphire) is capable of turning white into blue by radiating blue rays through milk. This means the Image of Rahu in Thirunageswaram is made of Indraneelam. This goes to show the non-Vedic connection to the worship of node. In this yuga of Kali, Vedism declines and Mlechcha-hood is glorified. It is perhaps for this reason, sage Parasara recommended Vimshottari dasa system that include the nodes into reckoning. Interpretation of Vargas (Divisional Charts) In addition to these, the two varga divisions namely Drekkana and Navamsa were also explained by the Mlechchas with a difference in interpretation. The Vedic system sees the Drekkana as indicatory of siblings. If the sign stands for the person, the Hora stands for the soul (Surya hora) and mind (Chandra hora), the Drekkana stands for the 3 divisions of the body. Parasara explains the utility of Drekkana for knowing the moles and marks on the body. In addition, the Drekkanas contain death and difficulties in their degrees. Mlechchas worked on the last utility (death and destruction) and improvised them to detect many negative issues from theft to unlucky issues and death related ones. Varahamihira's yatra-related use of Drekkana seems to be adaptation of the Mlechcha interpretation of Drekkana chart. The Mlechchas perhaps had a vast experience and exposure in this regard. Theirs was a life in exile outside the urban dwellings. Such areas are usually infested with raiders and robbers. The non Vedic life made them follow a dark side of life of filth, treachery and enmity. The risks they were to face must have been many and diverse. Perhaps these conditions made them improvise the Drekkana indicators for negative issues. Another area where they differed vastly is in the usage of Navamsa. They attributed aksharas or letters for each Navamsa of all the 12 signs. (4). A striking influence of this interpretation is found in Ramala Prasana in vogue in Andhra Pradesh, Madhya Pradesh and Orissa. According to this method, it is possible to tell the name of the person (of the querist who is seeking advice through prasna astrology or others about whom he is asking). The source text for this prasna is "Ramala Vidya", authored by Bhojsagar Gani. He traces the origin of this prasna sastra to the Jain astrologer Kalakacharya who in turn has attributed this sastra to Yavanas! The akshara based navamsa division of the Yavanas was improvised down the ages to find answers in prasna queries. Another interesting revelation is the correlation shared by the Yavanas with Jain astrologers. The Jains also are non-Vedic. They too differ from the root, which is Vedism. They too have largely contributed to Prasna astrology only, which is about prediction for the moment. From all this, it is made clear that Vedism had been there originally. Those who chose to move away from it gave Mlechcha astrology. They belonged to a place to the north west of Bharat varsha, but were very much available in Bharatha varsha at many times in the past. The respect they enjoyed among Vedic seers showed that though they were born in Mlechcha families, they lived a Vedic life. The reverence they enjoyed as Rishis, cannot have come to them without leading a life of a Rishi. According to Vayu Purana (59 – 79 to 81) the Rishis are those who excel in sruti, satyam and tapas. (5). Without these terrible penance-like austerities, the Mlechchas could not have achieved the respect as Jyothisha Pravarthakas. (to be continued)em References:- The 18 pioneers of astrology. S.No Kashyapa Samhita Narada Samhita Parasara Hora Sastra 1 Surya Brahma Surya 2 Pitamaha Vyasa Vishwasrit 3 Vyasa Vasishta Vyasa 4 Vasishta Athri Vasishta 5 Athri Parasara Athri 6 Parasara Parasara Parasara 7 Kashyapa Narada Kashyapa 8 Narada Garga Narada 9 Garga Mareechi Garga 10 Mareechi Manu Mareechi 11 Manu Angiras Manu 12 Angiras Lomasa (Romasa) Angiras 13 Lomasa (Romasa) Chyavana Lomasa (Romasa) 14 Poulisa Yavana Poulisa 15 Chyavana Brighu Chyavana 16 Yavana Sounaka Yavana 17 Brighu Poulastya Brighu 18 Sounaka Acharya Acharya (Valmiki Ramayana 2-4-18) avashhTabdhaM cha me raama nakshatraM daaruNairgrahaiH | aavedayanti daivajJNaavH suuryaaN^gaarakaraahubhiH || 2-4-18 Yajur Veda sloka on Sun Om AasatyEna rajasA vartamAnO nivESayannamrutam martyancha, HiraNYayEna SavitA rathEnAdEvO yAti bhuvanA vipaSyan On Angaraka (Mars) agnir-mUrdhaa diva: kakutpati: pruthivyA ayam, apAgumrEtAgumsi jinvati, On Sukra ( Venus) prava: SukrAya bhAnavE bharadhvagum havyam matim chAgnayE supootam, yO dhaivyAni mAnushA janUgumshyantar viSvAni vidhmajA jigAti On Soma (Moon) AapyAyasva samEtu tE viSvata: SOma rushNiyam, bhavaa vAjasya sangathE On Budha (Mercury) UdhBhddhyasvAgnE prati jAgruhyEna-mishDApoortE sagum-srujEthAmayam cha, puna: kruNvagumstvA pitaram yuvAna-manvatAgumseet thvayi tanyumEtam On Bruhaspathi (Jupiter) BruhaspatE atiyadharyO arhAd dhyumad vibhAti kratumajjanEshu, yaddhdayacchavasarta prajAta tadhasmAsu dhraviNam dEhi chitram On Rahu KayAnacchitra Aabhuvadhatee sadhAvrudhasakhA, KayA SuchishDayA vrutA On Sani (Saturn) SannO dEveerabhishDya aapO bhavantu peetayE, SamyOr-abhisravantu na: On Ketu Ketum kruNvanna kEtavE pESO maryaa apESasE, samushadhbhi-rajAyathaa: Yavana Jataka, Chapter – 72 First verse is quoted here:- (The first navamsa) in Aries (represents) the letter ka; in Cancer, ya; in Libra, ca; and in Capricorn, pa. (The second navamsa) in Aries is cha; in Cancer, a; in Libra, kha; and in Capricorn, pha. Vayu Purana (59 – 79 ) "RusheethyEsha gathou Dhatu sruthou satyE tapasyatha Ethat anniyatham yasminBrahmaNa sa rushi smrutha: // ======================= Quote Link to comment Share on other sites More sharing options...
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