|
|
Astrology
Is Jyotish incapable of reaching beyond events?
Some Thoughts on a Modern Myth!
by Rohini Ranjan
 Some modern astrologers
subscribe to the view that Jyotish,
the Indian system of astrology is an approach that is exclusively
event-oriented. This is a mistaken perception, partly attributable to many
students of Jyotish who are
attracted to and tend to focus on the plethora of techniques for timing of
events that it offers. This is encouraged by some modern teachers who feel
an internal pressure to establish jyotish as some modern physical science
or who are uncomfortable with esoteric and a psychosocial framework that
jyotish is very much capable of.
Even in its native home, jyotish
is practiced in a social environment where pressures of daily living and
ever-present economical concerns make prediction of events and conditions
gain undue prominence. With economic and materialistic concerns becoming a
major preoccupation, clients in India (and increasingly so elsewhere) can
hardly be faulted for paying less attention to the psycho-spiritual growth
aspect of jyotish, and instead focusing on questions such as, "Will I
get this contract or not?" or "When will my daughter get
married?" or, “How may I dodge my karma?”. This last question
goes beyond jyotish and has also been phrased in a different setting as,
“How can I have my cake and eat it too?.
We must not lose sight of the
fact that astrology is a language that we use to describe our foci of
interest. Any astrological approach can be labeled in a certain way based
on its popular usage, but it is our loss not to realize that it can have a
wider spectrum of applicability. All schools and forms of astrology, like
any language, utilize symbolism at the very minimum and while one may
attempt to define the rational nature of the symbolic links there lies a
non-linear 'gap' that defies logic, between the symbol and what it
represents to the interpreter. By itself, this does not invalidate the significance of
symbolism or reduce the value of using the symbol to signify an apparently
unrelated phenomenon or attribute. Given that truth, no form of astrology
is truly superior to or even different from another.
Once the religious and arcane
metaphors, which are somewhat too literally employed by some modern
purveyors of jyotish, are stripped away we begin to see in jyotish a
system that is capable of describing all facets of the "human
experience". Only an unwillingness to do so, then, stands between the
astrologer and jyotish to be
able to utilize it as a tool or aid, for analyzing the
psycho-philosophical weave of human beings, their motivations and
behaviors, their perceptions and expressions, responses and reactions,
their spiritual strengths and lessons, attributes and tasks in this life
time. Additionally, jyotish may
also be utilized for predicting events, trends and tendencies. Together,
the blend of these different components comprises the total human
experience.
In some fundamental ways,
modern western astrology and Jyotish
are not all that different. The intrinsic qualities of the signs
interacting with those represented by planets and other astrological
indicators form the basic matrix of symbolism that is used in all
astrological deductions and delineations, be they event-oriented or
catering to those with a psycho-philosophical leaning.
An important astrological
consideration, from the tropical viewpoint might appear to lie in the
significance of the arcs, the interplanetary links of astrological energy
that have been used by skilled tropical astrologers very effectively.
Aspects are also used in the Indian system in a slightly different way.
Apart from their utilization in planetary strength determinations, minor
aspects are generally ignored. The 'full' aspect that is used in Vedic
delineations for all planets is similar to the 'opposition' aspect of
tropical astrology; additionally, the trines in the case of Jupiter, the
applying sextile and separating square of Saturn, directed at planets and
houses 3rd and 10th from its location, and the applying square and the
applying in conjunct or quincunx of mars (4th and 8th signs from its
placement) are used as full aspects, albeit with very wide orbs compared
to tropical astrology. It must be kept in mind that the apparent lack of a
large set of aspects in jyotish
is more than made up by their utilization through the divisional charts.
For instance, two planets
that are 40o apart in the radix (or multiples thereof; known as novile or nonile
aspect), show up as being conjoined in the navamsha sign. The
'connection' so identified can be incorporated in the delineation. Other
divisional charts similarly examine other interplanetary relationships
(aspects) utilizing a different arc. Aspect relationships also enter into play when using nakshatras.
All planets that are in partile (exact) trines to each other fall in two
different asterisms (nakshatras,
lunar mansions), both ruled by the same planet. Interplanetary
relationships that the aspects represent are considered in Vedic delineation also through the consideration of planetary
combinations or Yogas. While
the orbs are considerably wider, it is hard not to see that angular
aspects are being examined in Gajakeshari
Yoga (moon in conjunction,
opposition, or square to Jupiter), or the in conjunct aspects that are
inherently present in the chandrashtama
(transit moon in conjunct natal moon) or ashtama-shani
(transit Saturn in conjunct natal moon). A kuja-dosha
is another way of saying that mars is forming a semi-sextile, square,
opposition or is in conjunct to the ascendant. It must be cautioned that
the interpretation of most of these 'aspects' is radically different from
that utilized in tropical astrology, but the concept and underlying theme
of interplanetary relationships that is used in jyotish
is not all that different from that used in tropical astrology.
There is undeniably a
deterministic tone that appears in many of the ancient scriptural
references in Vedic astrology, and even in the modern translations and
transliterations, which can be a bit. However, on the other hand, the
observation of different shades of interpretations that are given by
different ancient authorities for similar indications point to the fact
that not everything was cast in stone even back then and there was
considerable room left for disagreement and for widening the domain of
interpretation. Or perhaps, a degree of distortion has crept into
available texts, which remarkably survived with a lot of wisdom intact
despite centuries of invasions and takeovers, internal and external.
Some of the 'nadi'
grinthas, which form a unique
subclass of Vedic texts are often claimed as using some yet to be
deciphered methodology that, in some instances, gives quite uncanny
interpretations. These readings may give the impression that determinism
and delineation of events enjoyed a prominent place in Vedic astrology. We
must remember that the body of Vedic astrology that we inherit today, came
from diverse time periods and was produced by many generations of
astrologers. A culture that historically had been invaded many times, by
outsiders and by intruders from within, tends to have its 'history' saved
in a pithy, and somewhat encrypted form that makes it difficult to
understand on superficial examination. This is highlighted in the rather
condensed nature of most astrological verses. It could also be a matter of
style prevalent in those times. And, finally, it is certainly possible
that over the course of time, 'gaps' and distortions in interpretations
got introduced into the body of jyotish.
Some of the missing details are, therefore, likely to give rise to a
somewhat distorted picture of the original. That so much of Vedic
astrology has reached us in a remarkably well preserved form is hardly a
minor miracle!
The body of Indian
astrological literature was composed in the same period when its system of
healthcare, ayurveda, was developed. The description of the humors, remedies,
both herbal and gemstones, or those through sound and aroma are too
similar between those given in ayurveda
and those employed in Vedic astrology. Even a casual perusal of the
ancient Hindu literature, its mythology and allegories would immediately
show the complex psycho-philosophical framework of view that the Vedic man
held. It would, therefore, make no sense to assume that during the very
same era, some individuals were so engrossed in viewing the human being as
a complex psycho-physiological entity and yet other scholars of equal
stature (and perhaps sharing an interest in ayurveda as well) were
using a deterministic, event-oriented framework when examining the very
same human being through astrology! Astrology was probably never too far
removed from the rest of the Hindu Vedic thought and literature. It has
been referred to as a vedanga (a
limb of the Vedas) all along and hence must have leaned heavily on the
psycho-philosophical models that were in vogue then. The spiritual model
that Hinduism promotes is, in essence, very flexible. People often see the
idol worship, but forget that Hinduism also includes the concept of the
formless Creator. One may hastily judge the concept of karma
as indicative of simplistic and arcane fatalistic thinking, but there is
also the law of Grace, or dharma
described right next to karma.
People in their haste to dismiss fatalistic determinism, miss that in the
same 'book' of fatalistic astrology are given remedies and
recommendations, physical, mental and spiritual, how best to discharge and
reduce or even dissolve a part of the 'karma'.
If Vedic Hindu astrology promoted incontrovertible fatalism, why would it
then undermine its stand by prescribing measures that can be chosen
through freewill to undo such karma?
For those who are interested
in exploring some practical examples of non event-oriented Vedic
astrology, a book named "Notable Horoscopes", by B.V. Raman can
be very illustrative. His editorials and many articles that have appeared
in his "The Astrological Magazine" from time to time provide
delineations that illustrate the efficacy of Vedic astrology when used for
examining the psycho-philosophical nature of human beings, in addition to
examining other aspects of the human experience, including events, just as
a complete system of astrology would be expected to. Bepin Behari’s
writings are very poignantly illustrative of the reaches of jyotish
symbolism and synthesis at its finest.
The most difficult myths to
dispel are those that are contemporary, for they speak to us using the
language and metaphors of contemporary times! However, the fact remains
that astrology of any kind that is capable of describing the 'human
experience' is like a Swiss army knife. While some may choose to use a Swiss
army knife only for opening cans, but does that limit a Swiss army knife
to being merely a can-opener?
June 29, 2000
Top | Astrology
Image under license with Gettyimages.com
Published in arrangement with
Crystal
Pages, Ottawa.
|
|
