ethics and words of the wise

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Ethics of an Astrologer

Parasara states that Maitreya’s questions serve the welfare of the humanity, and this indicates the motivation with which the disciple should approach the Guru. If he wants to learn astrology in order to gain money, recognition or control over others, the Guru should reject him. He also says that the students should be well-behaved and peaceful, in other words he should be under the influence of the material mode of goodness (Sattva-guna) and he should be respectful towards his Guru. If the disciple is challenging, the Guru will not impart knowledge upon him. The student should also believe in God and follow His laws, and also instruct his clients to do so since this is the best remedy for bad Karma. The student should always speak the truth, even if in some cases he should give a prediction in a way that is acceptable or helpful to his clients. The

disqualifications are if the student is lazy, does not believe in God, or wants to use astrology for getting rich.

Varahamihira also elaborates on the qualifications of an astrologer in the Brihat Samhita (2.2-3.): “An astrologer should belong to a noble family, be good-looking, of modest appearance and dress, truthful, free from jealousy, impartial, with well-proportioned and strong limbs and joints, undeformed, with beautiful hands, feet, nails, eyes, chin, teeth, ears, forehead, brows and head, with handsome body and a voice deep and sonorous. For, virtues and foibles are generally dependent on good and bad physical features.

The following are the virtues of the astrologer: He must be clean, efficient, bold, eloquent, possessed of genius or ready wit, knower of the time and place, sincere, not timid in assemblies, not to be overpowered by his fellow students, expert, free from vices, well-versed in the art of performing rituals of both curative and preventive types, as well as in that of magic and bathing, engaged in the worship of God, observances or austerities and fast, possessed of great power generated by the wonderful achievements of his scientific knowledge and capable of answering queries made by others and suggesting remedial measures for troubles other than the visitations of God. He must also be thoroughly conversant with works dealing with calculations of planetary positions etc., Samhita and horoscopy in their details.”

Harihara adds the following:” The exalted and recondite science of astrology is to be studied only by Brahmanas. A proper study of the subject leads one to the acquisition of wealth, merit, salvation, respect and fame. When even Mlecchas and Yava£as well versed in astrology are held in the same esteem as rishis, who would deny respect to an astrologer who happens to be a Brahmana?

That person, who has mastery of this science, who has a good knowledge of mathematics, who leads a religious life, who is truthful, who is free from conceit and who is well versed in the Vedas, Mantras and Tantras, he alone can be called a Daivajña or seer. All the predictions made by such a person will come true and will never be false. The learned support this statement.

The predictions of one who has studied the ten kinds of planetary motions and who has understood the inner principles of astrology will never be falsified. He who has acquired a thorough knowledge of the different Horas, who is an adept in the five Siddhantas, who has inferential ability and who is initiated into a secret Mantra by a perceptor, can alone know horoscopy.” (1.13-18.)

From the above we can conclude that any astrologer, who wants to develop these qualifications is advised to practice the following habits:

 

Become a vegetarian and avoid eating meat, fish, eggs, garlic, onions and mushrooms. These foods will keep one under the influence of the modes of passion and ignorance (Rajas and Tamas), which is unfavourable for making correct predictions with clear consciousness. One should offer his food to God and thus eat sanctified food.

Avoid using intoxicants and drugs, including alcohol, tobacco, coffee and tea. These substances will also contaminate one’s consciousness and prevent him from getting the correct intuition from Param§tm§ (God in the heart).

Avoid any illegal activities and try to live a virtuous life. It is best to avoid gambling and sex outside of marriage as well.

Make a daily regular study of the Vedas and Jyotisha Shastra, preferably starting at a time when Jupiter is in the Ascendant.

Pan¨ita Harihara emphasized the importance of the Jyotisha Mantra received from the Guru. Therefore it is recommended that you chant at least 1 Mala (108 times) of one of the following Mantras:

Om Krishna Guru

Om Hum Ram Caitanyayai Namah

Om Gurave Namah

Om Hrim Klim Dattatreyaya Namah

Vyam Vyasadevaya Namah

 

Importance of Mantra-japa

In this connection, Sri Krishna has advised in the Bhagavad-gita, as follows:

mh _gurœ AhigM ASMy! @km! AKArm!yJN jp£yJAae iSmSWv ihMly

“Of the great sages I am Bhrigu; of vibrations I am the transcendental Om. Of sacrifices I am the chanting of the holy names [japa], and of immovable things I am the Himalayas.

Maharishi Bhrigu is a very good example of the Jyotisha Siddhi achieved by Mantra-Japa. Omkara is the essence of all Vedic Mantras, and the unmanifest representative of the Absolulte Truth, because Krishna says that the sages who vibrate the Omkara will achieve Brahman. Here Krishna also states that the best sacrifice is Japa, or repetition of the holy Mantras, by which the consciousness becomes steady in the Absolute, like the Himalayas.

Tha Mantra-Shastra expounds the detailed science of Mantras and their powers. However there is a number of strictures coming along with most of the Vedic Mantras, in order to prevent the sadhaka from misusing them and accidentally causing trouble. Details about Mantra-Shastra and its astrological significance can be found out from Pt. Sanjay Rath’s Vedic Remedies in Astrology (Sagar Publications, Delhi, 2000.)

However there are certain Mantras which form an exception from the stringent rules of the Vedas, and these are the Nama-Mantras, consisting of the names of the Supreme Personality of Godhead. There are no hard-and-fast rules in chanting these Mantras, and no consideration of time, place circumstances, and purity of the practitioner is necessary. On the other hand, these Mantras are the most powerful, especially in this age of Kali-yuga, where it is practically impossible to execute the Yuga-dharmas of the previous ages (Dhyana or meditation in Satya-yuga, Yajña or fire sacrifices in Treta-yuga and Arcana or Deity wirship in Dvapara-yuga), Thus in this age the yuga-dharma is the simplest and most powerful process of the four, namely harinama-sa¯kirtana, congregational chanting of the Holy Names of Lord Hari. Therefore Sri Acyuta Dasa, the founder of the SJVC

Jyotisha-parampara, and a personal associate of Sri Caitanya Mahaprabhu, has given the following Janaka-sadakshari Mantra as the Guru Mantra of our Jyotisha Parampara:

Hare Rama Krishna

This Mantra was chanted by Janaka Maharaja, the father of Sita Devi, and as a result, Bhagavan Hari Rama has become his son-in-law. This is also the bija-mantra for the Hare Krishna Maha-Mantra taught by Hari Caitanya Mahaprabhu, which is also found in the Kali-santarana Upanishad:

Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare

Sri Caitanya Mahaprabhu ordered everyone to chant this Mantra in order to escape from the sinful influence of this dark age of Kali. Therefore all astrologers desiring to achieve success are also advised to chant the Janaka Sadakshari and the Maha-Mantra on a regiular basis, one or more malas every day.

In summary, the qualifications of an astrologer are as follows:

1. He has accepted and practiced regularly the Mantra received from his Guru.2. He studies astrology under the guidance of his Guru.3. He has thorough knowledge of the classical Jyotisha Hora Sastras.4. He has sufficient practice and experience in predictions.5. He has good intuition, derived from a pure lifestyle and spiritual practices.

Origins of Vedic Astrology

“Once upon a time, offering his obeisances to all knowing sage Par§ªara and with folded hands, Maitreya asked him: O venerable, astrology, the supreme limb of the Vedas, has three divisions, viz. Hora, Ganita and Samhita. Even amongst the said three divisions, Hora is still far excellent. I desire to know of its glorious aspects from you. Kindly relate them to me.” (BPHS 1.1-3.)

These are the introductory slokas of the Brihat Parasara Hora Sastra, the great classic of Vedic astrology authored by Maharishi Parasara. The Shisya (student) of the Maharishi, Mitreya rishi describes Jyotisha or Vedic astrology as the supreme limb of the Vedas. Originally there is one Veda, which is said to have emanated from the breath of Lord Mah§vi¢£u, and was later divided into four branches by Maharshi Vedavy§sa for easier comprehension. The four branches are the Rik, Sama, Yajush and Atharva Vedas, which contain the hyms or mantras recited by the four priests preforming a Yajña (vedic sacrifice). The auxiliary knowledge necessary for the proper performance of the Vedic rituals is given in the six corollaries of the Vedas called Vedangas. They are mentioned

by Parijata Harihara in his Prasna Marga as follows:

“ The Vedas have six limbs, viz. Jyotisha, Kalpa, Nirukta, Siksha, Vyakarana and Chanda. For the Vedas, the six important limbs, viz. the feet, the face, the hands, the eyes, the nose, and the ears are represented by Chanda, Vyakarana, Kalpa, Jyotisha, ¼iksha and Nirukta respectively. As astrology is the eye of the Vedas, it is given the pride of place. No person possessing all the organs intact but without eyesight can have an individuality.” (PM 1.10-12.)

Therefore, although astrology is a subordinate part of Vedic knowledge, it still ocuppies a very preeminent position, because with its help one can foresee the results of his actions. Maitreya also mentions the three branches of astrology, namely Hora, Ganita and Samhita, which are also elaborated upon by Harihara as follows:

“Ancient astrological science is divided into three Skandhas or six Vedangas. The three Skandhas are Ganita, Samhita and Hora. Sages have classified the great science of astrology into six Vedangas, viz. Jataka, Gola, Nimitta, Prasna, Muhurta and Ganita.

Ga£ita Skandha deals with Gola and Ganita. Hora Skandha deals with horoscopy, Praśna, Muh¡rta and a part of Nimitta. Samhita Skandha deals elaborately with Nimitta. Samhita also deals with the varying fortunes of the people, changes in weather and progress of the animal kingdom. It sketches also the nature and shape of meteors, shooting stars and all the wonderful natural phenomena.” (PM 1.5-8.)

The six A¯gas of Vedic astrology are the following:

Ganita: Mathematical calculations connected with the movement and positions of the planets within the zodiac.

Gola: Spherical astronomy, resulting from the spherical shape of the planets and their movements around their axes and orbits.

Jataka: Radical astrology, or analysis of the birth chart, which includes all the general rules of horoscope reading.

Praçna: Query astrology, or analysis of charts erected for the time and place of putting a question before the astrologer.

Muhurta: Analysis of favourable and unfavourable moments to begin any activity.

Nimitta: Reading of omens, bodily signs, behavior or humans, animals and natural phenomena.

Harihara also mentions that Vedic astrology can be divided into Parama£a and Phala. Astronomical calculations come under Prama£a (proof) as they deal basically with asrophysical characteristics of the planets. This is still important for a Jyotisha, because these calculations will lie in the foundation of the astrological interpretations. The astronomical interpretations themselves come under Phala (fruits) as they actually delineate the fruits of the native’s karma, or activities performed in his previous lifetime. Parasara answers his disciple as follows:

Sxu PA TvY ivà lae²…¢hi³AW pr äü t½i­ æT punö!(ae nTV grhpit jgÊTpiijAviKYm vednyn yW äümuO½!étNTy gué-®y svRdœ sTyiVdneiStKy àdœtVy tt reyae ýVPSyitn dey pr#Yy iNStKy AWy VdÄe àitidn Êo Jyte Ù sAY

„ O Brahmana, your query has an auspicious purpose in it for the welfare of the world, and has been rightly made. Having offered obeisances to Brahma, his power Sri Sarasvathi Devi, and the Sun God, the chief of the planets and the cause of creation, I shall relate to you the science of astrology ss it was heard by me from Brahma. The teachings of this science of astrology are to be given only to the students who are good and peacefully disposed, who honour the preceptors and elders, who speak only truth and who are God-fearing. It is only in this way that good will follow. The teachings of this science should not be given to an unwilling student, to an atheist and to a crafty person.” (BPHS. 1.5-8.)

Here Parasara further explains the origins of Vedic astrology. He says that he had heard this science from the lips of Brahm§, the creator of this world, who in turn received this knowledge from Mahavishnu, his father. Now he transmits this science to his student, Maitreya. Thus the knowledge of Jyotisha descends through the Parampara or disciplic succession. It is not enough just to learn this science from books. One who is serious should find a Jyotisha Guru, who can initiate him into the knowledge of the Parampara.

There are two basic Paramparas in Jyotisha. Maharishi Parasara is the representative of the Parampara originating from Brihaspati, the Guru of the Devas (demigods), and thus represents the knowledge of Jupiter. Vedavyasa was his son, and Maharishi Jaimini was Vyasa’s disciple. So all of them come in this Parampara. Some astrologers consider Jaimini’s system to be a separate branch, but actually it is just an elaboration on Parasara’s teachings. Garga Muni (author of Garga Hora and other works) was Bhagavan Sri Krsna’s family priest, and belongs to the same lineage.

The other Parampara originates from Sukraaya, the Guru of the Asuras (demons), who is the lord of the planet Venus. His knowledge was entrusted to Maharshi Bhrigu, and this school is known nowadays as Bhrigu or Nadi Jyotish This system is especially popular in South India, where one can find many ancient scriptures in Tamil and other languages called Nadi Granthams.

Another system is said to have evolved around the middle ages, and is referred to by Varahamihira and later authors as Yavana Jataka, also called Tajaka astrology. The rules in this system are slightly different from Parasara Jyotisha, and are used in Prasna and Varshaphala interpretations, and also in transit analysis. Still, we should consider that these rules also originate in the teachings of Parasara and Manu, and therefore can be accepted as intrinsic part of Jyotisha.

Besides Parasara’s great work, we should mention Maharshi Jaimini’s Upadesa Sutras as one of the fundamental scriptures. Bhrigu is said to have authored his Sutras, Samhita and many other Nadis are also attributed to his followers, like Candrakala Nadi of Acyuta Daivajña. Numerous works of mediaeval astrologers are also considered to be classics. Varahamihira have authored Brihat Jataka in Hora, Brihat Samhita in Samhita and Pañcasiddhantika in the Ganita branches of astrology. Other important classics on Ganita are the Surya-siddhanta, and Siddhanta-Siromani.

Other important works about Jataka are Saravali by Kalyana Varma, Jataka Parijata by Vaidyana±ha, and Sarvartha Chintamani by Venkatesa Daivajña. Prasna Marga by Harihara and Krishniyam of Sri Krishna Arcarya are important works on query astrology, as well as Muhurta Chintamani by Mukun¨a Daivajña on electional astrology. He has also authored a compilation on birth time rectification entitled Nashta Jataka.