The Sages call it Akshara the
Imperishable
The sages call it Akshara, the Imperishable. It is
neither big nor small, neither long nor short, neither hot nor cold, neither
bright nor dark, neither air nor space. It is without attachment, without
taste, smell, or touch, without eyes, ears, tongue, mouth, breath, or mind,
without movement, without limitation, without inside or outside. It consumes
nothing, and nothing consumes it.
In perfect accord with the will of the
Imperishable, sun and moon make their orbits; heaven and earth remain in place;
moments, hours, days, nights, fortnights, months, and seasons become years; rivers
starting from the snow-clad mountains flow east and west, north and south, to
the sea.
— Brihadaranyaka
Upanishad
Note:
- Phālguna Māsa is the last Lunar month, with the last pakṣa of the year in this pūrṇimānta system being Phālguna Śukla-Pakṣa.
- The Śukla Pakṣa of a given month, say Caitra, comprises the same actual days in both systems, as can be deduces from a careful analysis of the rules. However, the Caitra Kṛṣṇa-Pakṣa-s defined by the 2 systems will be on different days, since the Caitra Kṛṣṇa-Pakṣa precedes the Caitra Śukla-Pakṣa in the pūrnimānta system but follows it in the amānta system.
- Though the regular months are defined by the full moon, the adhika and kṣaya lunar months are still defined by the new moon. That is, even if the pūrnimānta system is followed, adhika or kṣaya months will start with the first sunrise after the new moon, and end with the new moon.
- The adhika month will therefore get sandwiched between the 2pakṣa-s of the nija months. For example, a Śrāvaṇa Adhika Māsa will be inserted as follows:
- nija Śrāvaṇa Kṛṣṇa-Pakṣa
- adhika Śrāvaṇa Śukla-Pakṣa
- adhika Śrāvaṇa Kṛṣṇa-Pakṣa and
- nija Shrāvana Śukla-Pakṣa
after which Bhādrapada Kṛṣṇa-Pakṣa will follow subsequently as usual. - If there is an adhika Caitra, then it will follow the (nija) Caitra Krṣṇa-Pakṣa at the end of the year. Only with the nija Caitra Śukla-Pakṣa will the new year start. The only exception is when it is followed by a kṣaya, and that will be mentioned later.
- The kṣaya month is more complicated. If in the amānta system there is a Pauṣa-Māgha Kṣaya Māsa, then in the pūrnimānta system there will be the following pakṣa-s:
- Pauṣa Kṛṣṇa-Pakṣa
- Pauṣa-Maagha kshaya Śukla-Pakṣa
- Māgha-Phālguna Kṣaya Kṛṣṇa-Pakṣa and a
- Phālguna Śukla-Pakṣa.
- The special Kṣaya case where an adhika māsa precedes a kshaya māsa gets even more convoluted. First, we should remember that the Āśvina Śukla-Pakṣa is the same in both the systems. After this come the following Pakṣa-s:
- nija Kārtika Kṛṣṇa-Pakṣa
- adhika Kārtika Śukla-Pakṣa
- adhika Kārtika Kṛṣṇa-Pakṣa
- Kārtika-Māgaśīrṣa Kṣaya Śukla-Pakṣa
- Māgaśīrsa-Pauṣa Kṣaya Kṛṣṇa-Pakṣa
- Pauṣa Śukla-Pakṣa
followed by the Māgha Kṛṣṇa-Pakṣa etc., as usual. - The considerations for the new year are:
- If there is a Caitra-Vaiśākha Kṣaya Śukla-Pakṣa:
- if an adhika Caitra' precedes it, then the adhika Caitra Śukla-Pakṣa starts the new year
- if not, the Kṣaya Śukla-Pakṣa starts the new year
- If there is a Phālguna-Caitra Kṣaya Śukla-Pakṣa then it starts the new year
Correspondence of the lunisolar calendar to the solar calendar
A lunisolar calendar is always a calendar based on the moon's celestial motion, which in a way keeps itself close to a solar calendar based on the sun's (apparent) celestial motion. That is, the lunisolar calendar's new year is to kept always close (within certain limits) to a solar calendar's new year.Since the Hindu lunar month names are based on solar transits, and the month of Caitra will, as defined above, always be close to the solar month of Meṣa (Aries), the Hindu lunisolar calendar will always keep in track with the Hindu solar calendar.
The Hindu solar calendar by contrast starts on April 14–15 each year. This signifies the sun's "entry" into Mesha rashi and is celebrated as the New Year in Assam, Bengal, Orissa, Manipur, Kerala, Punjab, Tamil Nadu and Tripura. The first month of the year is called "Chitterai (சித்திரை" in Tamil, "Medam" in Malayalam and Bohag in Assamese, Baisakh in Bengali/Punjabi and Nepali. This solar new year is celebrated on the same day in Myanmar, Cambodia, Laos, Nepal and Thailand due to Tamil influence on those countries.
Year numbering
The epoch (starting point or first day of the zeroth year) of the current era of Hindu calendar (both solar and lunisolar) is February 18, 3102 BCE in the proleptic Julian calendar or January 23, 3102 BCE in the proleptic Gregorian calendar. According to the Purāṇa-s this was the moment when Śrī Kṛṣṇa returned to his eternal abode.[8][9] Both the solar and lunisolar calendars started on this date. After that, each year is labeled by the number of years elapsed since the epoch.This is an unusual feature of the Hindu calendar. Most systems use the current ordinal number of the year as the year label. But just as a person's true age is measured by the number of years that have elapsed starting from the date of the person's birth, the Hindu calendar measures the number of years elapsed. As of May 18, 2010, 5119 years have elapsed in the Hindu calendar. However, the lunisolar calendar year usually starts earlier than the solar calendar year,[citation needed] so the exact year will not begin on the same day every year.
Year names
Apart from the numbering system outlined above, there is also a cycle of 60 calendar year names, called Samvatsaras, which started at the first year (at elapsed years zero) and runs continuously:|
1.
Prabhava
2.
Vibhava
3.
Shukla
4.
Pramoda
5.
Prajāpati
6.
Āngirasa
7.
Shrīmukha
8.
Bhāva
9.
Yuva
10.
Dhātri
11.
Īshvara
12.
Bahudhānya
13.
Pramādhi
14.
Vikrama (2000-2001)
15.
Vrisha (2001-02)
16.
Chitrabhānu (2002-03)
17.
Svabhānu (2003-04)
18.
Tārana (2004-05)
19.
Pārthiva (2005-06)
20.
Vyaya (2006-2007)
|
21.
Sarvajeeth (2007-08)
22.
Sarvadhāri (2008-09)
23.
Virodhi (2009-10)
24.
Vikrita (2010-11)
25.
Khara (2011-12)
26.
Nandana (2012-13)
27.
Vijaya
28.
Jaya
29.
Manmadha
30.
Durmukhi
31. Hevilambi
32.
Vilambi
33.
Vikāri
34.
Shārvari
35.
Plava
36.
Shubhakruti
37.
Sobhakruthi
38.
Krodhi
39.
Vishvāvasu
40.
Parābhava
|
41.
Plavanga
42.
Kīlaka
43.
Saumya
44.
Sādhārana
45.
Virodhikruthi
46.
Paridhāvi
47.
Pramādicha
48.
Ānanda
49.
Rākshasa
50.
Anala
51.
Pingala
52.
Kālayukthi
53.
Siddhārthi
54.
Raudra
55.
Durmathi
56.
Dundubhi
57.
Rudhirodgāri
58.
Raktākshi
59.
Krodhana
60.
Akshaya
|
Eras
Hinduism has of 4 eras (Technically Yuga) or ages, of which we are currently in the last. The four are:They are often translated into English as the golden, silver, bronze and Iron Ages. (Yuga means era or age.) The ages see a gradual decline of dharma, wisdom, knowledge, intellectual capability, life span and emotional and physical strength. The epoch provided above is the start of the Kali Yuga. The Kali Yuga is 432,000 years long. The Dvāpara, Tretā and Kṛta (Satya) Yuga-s are two, three and four times the length of the Kali Yuga respectively. Thus they together constitute 4,320,000 years. This is called a Catur-Yuga.
A thousand and a thousand (i.e. two thousand) Catur-Yuga-s are said to be one day and night of the creator Brahmā. He (the creator) lives for 100 years of 360 such days and at the end, he is said to dissolve, along with his entire Creation, into the Eternal Soul or Paramātman.
A Sāṅkhya view of the timespan of a Yuga is given by Swami Sri Yukteswar Giri, the guru of Paramahansa Yogananda. This is detailed in his book, The Holy Science. According to this view, one complete yuga cycle is equal to one complete "precession of the equinox", a period of approximately 24,000 years. The ascending phase consists of a 1200 year Kali, 2400 year Dvāpara, 3600 year Treta and 4800 year Kṛta (Satya) Yuga. The descending phase reverses this order, thus both ascending and descending phases equal 24,000 years. According to calculations given in the book, the most recent yuga change was in 1699, when the Earth passed from Kali Yuga (the lowest material age) to Dvāpara Yuga (the second age associated with electrical, atomic and finger forces). We are in an ascending spiral right now, and will pass into the Tretā Yuga in 4100 CE. According to the book, the motion of the stars moving across the sky (a.k.a.precession) is the observable of the Sun's motion around another star. The quality of human intellect depends on the distance of the Sun and Earth from a certain point in space known as the Grand Center, Magnetic Center or Viṣṇunābhi - said to be the navel/center of Lord Viṣṇu. The closer the Sun is to it, the more subtle energy the Solar System receives, and the greater is the level of human spiritual and overall development. As the Sun moves around its companion star, it brings us closer to or drives us farther away from Viṣṇunābhi, resulting in the rising and falling ages here on Earth.
Yukteswar tells us that the calendars of the higher ages were based on the Yugas, with each era named after its Yuga. Hence, the year 3000 BCE was known as descending Dwapara 102 (because the last descending Dvāpara-Yuga began 102 years earlier in 3102 BCE). He stated that this method was used up until the recent Dark Ages, when knowledge of the connection with the yugas and the precession cycle was lost; "The mistake crept into the almanacs for the first time during the reign of Rājā Parikṣīt, just after the completion of the last descending Dvāpara-Yuga. At that time Mahārāja Yudhiṣṭhira, noticing the appearance of the dark Kali Yuga, made over his throne to his grandson, the said Rājā Parikṣīt. Mahārāja Yudhiṣṭhira, together with all the wise men of his court, retired to the Himālaya Mountains... thus there was no one who could understand the principle of correctly calculating the ages of the several Yugas". Thus, Yukeswar assumed that Raja Parikshit was not trained in any vedic principles even though he alone ruled the world many years. Thus, he interpreted that Yugas are not calculated correctly. Consequently, he gave the theory that when the Dwapara was over and the Kali era began no one knew enough to restart the calendar count. They knew they were in a Kali Yuga (which is why the old Hindu calendar now begins with K.Y.) but the beginning of this calendar (which in 2006 stands at 5108) can still be traced to 3102 BCE, (3102+2006=5108) the start of the last descending Dvāpara-Yuga. To this day there is still much confusion why the Kali starts at this date or what the correct length of the Yugas should be. Yukteswar suggests that a return to basing the Yuga calendar on the motion of the equinox would be a positive step.
History
The Hindu Calendar descends from the Vedic times. There are many references to calendrics in the Vedas. The (6) Vedāṅga-s (auto Veda) called Jyotiṣa (literally, "celestial body study") prescribed all the aspects of the Hindu calendars. After the Vedic period, there were many scholars such as Āryabhaṭṭa 5(th century CE), Varāhamihira (6th century) and Bhāskara (12th century) who were experts scholars in Jyotiṣa and contributed to the development of the Hindu Calendar.The most widely used authoritative text for the Hindu Calendars is the Sūrya Siddhānta, a text of uncertain age, though some place it at 10th century.
The traditional Vedic calendar used to start with the month of agrahayan (agra=first + ayan = travel of the sun, equinox) or Mārgaśīṣa. This is the month where the Sun crosses the equator, i.e. the vernal equinox. This month was called mārgashirsha after the fifth nakshatra (around lambda orionis). Due to the precession of the Earth's axis, the vernal equinox is now in Pisces, and corresponds to the month of chaitra. This shift over the years is what has led to various calendar reforms in different regions to assert different months as the start month for the year. Thus, some calendars (e.g. Vikram) start with Caitra, which is the present-day month of the vernal equinox, as the first month. Others may start with Vaiśākha (e.g. Bangabda). The shift in the vernal equinox by nearly four months from Agrahāyaṇa to Caitra in sidereal terms seems to indicate that the original naming conventions may date to the fourth or fifth millennium BCE, since the period of precession in the Earth's axis is about 25,800 years.
Regional variants
The Indian Calendar Reform Committee, appointed in 1952 (shortly after Indian independence), identified more than thirty well-developed calendars, all variants of the Surya Siddhanta calendar outlined here, in systematic use across different parts of India. These include the widespread Vikrama and Shalivahana calendars and regional variations thereof. The Tamil calendar, a solar calendar, is used in Tamil Nadu and Kollavarsham Calendar is used in Kerala.Vikrama and Shalivahana calendars
The two calendars most widely used in India today are the Vikrama calendar followed in Western and Northern India and Nepal, and the Shalivahana or Saka calendar which is followed in Andhra Pradesh, Karnataka, Maharashtra and Goa.In the year 56 BCE, Vikrama Samvat era was founded by the emperor Vikramaditya of Ujjain following his victory over the Sakas. Later, in a similar fashion, Satavahana king Gautamiputra Satakarni initiated the Saka era to celebrate his victory against the Sakas in the year 78 CE.
Both the Vikrama and the Shalivahana eras are lunisolar calendars, and feature annual cycles of twelve lunar months, each month divided into two phases: the 'bright half' (Śukla Pakṣa) and the 'dark half' (Kṛṣṇa Pakṣa); these correspond respectively to the periods of the 'waxing' and the 'waning' of the moon. Thus, the period beginning from the first day after the new moon and ending on the full moon day constitutes the Śukla Pakṣa, 'bright part' of the month; the period beginning from the day after Pūrṇimā (the full moon until) and including the next new moon day constitutes the Kṛṣṇa Pakṣa, the'dark part' of the month.
The names of the 12 months, as also their sequence, are the same in both calendars; however, the new year is celebrated at separate points during the year and the "year zero" for the two calendars is different. In the Vikrama calendar, the zero year corresponds to 56 BCE, while in the Shalivahana calendar, it corresponds to 78 CE. The Vikrama calendar begins with the month of Baiśākha or Vaiśākha (April), or Kartak (October/November) in Gujarat. The Shalivahana calendar begins with the month of Chaitra (March) and the Ugadi/Gudi Padwa festivals mark the new year.
Another little-known difference between the two calendars exists: while each month in the Shalivahana calendar begins with the 'bright half' and is followed by the 'dark half', the opposite obtains in the Vikrama calendar. Thus, each month of the Shalivahana calendar ends with the no-moon day and the new month begins on the day after that, while the full-moon day brings each month of the Vikrama calendar to a close (This is an exception in Gujarati Calendar, its month (and hence new year) starts on a sunrise of the day after new moon, and ends on the new moon, though it follows Vikram Samvat).
In Gujarat, Diwali is held on the final day of the Vikram Calendar and the next day marks the beginning of the New Year and is also referred as ‘Annakut’ or Nutan Varsh or Bestu Varash. In the Hindu calendar popularly used in North India the year begins with Chaitra Shukala Pratipadha (March – April).
Samvat calendars
Samvat is one of the several Hindu calendars in India:- Vikram Samvat: lunar months, solar sidereal years
- Shaka Samvat (traditional): lunar months, solar sidereal years
- Shaka Samvat (modern): solar tropical
- Bangla Calendar: solar tropical years
- Tamil Nadu/Kerala: solar tropical years such as Malayalam calendar
- Nepali calendar with Bikram Sambat: solar tropical years
Months and approximate correspondence
Indian months are listed below. Shaka and Chaitradi Vikram (UP, Rajasthan etc.) start with Chaitra, Kartikadi Vikram (Gujarat, Maharashtra) start in Kartika.|
#
|
Indian
|
Gregorian
|
|
1
|
March-April
|
|
|
2
|
April-May
|
|
|
3
|
May-June
|
|
|
4
|
June-July
|
|
|
5
|
July-August
|
|
|
6
|
August-September
|
|
|
7
|
September-October
|
|
|
8
|
October-November
|
|
|
9
|
Mārgasirsa
(Agrahayana) |
November-December
|
|
10
|
December-January
|
|
|
11
|
January-February
|
|
|
12
|
February-March
|
Time cycles in India
The time cycles in India are:- 60-year cycle
- Year
- 6 seasons of a year
- about 60 days (2 months) in a season
- Month (lunar)
- 2 pakshas in a month, shukla (waxing) and krishna (waning)
- 15 tithis in a paksha (1-14, 15th is purnima or amavasya)
- 60 ghatikas (or 30 muhurtas or 8 praharas) in a 24-hour period (ahoratra).
- 30 Kala (approx) in 1 muhurta
- 30 Kastha in 1 kala
- 15 Nimisha in 1 kastha
Date conversion
Converting a date from an Indian calendar to the common era can require a complex computation. To obtain the approximate year in the common era (CE):- Chaitradi Vikram (past) : Chaitra-Pausha: subtract 57; Pausha-Phalguna: subtract 56.
- Shaka: add 78-79
- Kalachuri: add 248-249
- Gupta/Valabhi: add 319-320
- Bangla: add 593-594
- Vira Nirvana Samvat: subtract 527-526
- Yudhishthira Samvat: Subtract 3101 (Ascension of Lord Krishna at age 125) from common era
- Sri Krishna Samvat: Subtract 3226 (Birth of Lord Sri Krishna) from common era
- Balabhi Samvat: add 320 to common era
The Kali "Samvat"
The Kali Era is not called a "Samvat" in common Indian usage, but since it Is also an era, it might be useful to mention it here too. The Hindu calendar article has more information on the Kali Era. The conversion is given here:- Add 3101 or 3100 (using the same guidelines as above) to the Gregorian year to get the number of elapsed Kali years.
- Add 3102 or 3101 to get the current Kali yuga number.
- Remember that the former (of the above two) is the standard, as explained at the Hindu calendar article.
- This era also corresponds with Yudhisthira Samvat in which we have present year as 5110 (2009 AD)
Variations
- In UP/Rajasthan, months are Purnimanta. In Gujarat/Maharashtra, they are Amanta.
- In inscriptions, the years may be gata (past) or current.
National calendars in South and South East Asia
A variant of the Shalivahana Calendar was reformed and standardized as the Indian National calendar in 1957. This official calendar follows the Shalivahan Shak calendar in beginning from the month of Chaitra and counting years with 78 CE being year zero. It features a constant number of days in every month (with leap years).The Bengali Calendar, or Bengali calendar (introduced 1584), is widely used in eastern India in the state of West Bengal, Tripura and Assam. A reformation of this calendar was introduced in present-day Bangladesh in 1966, with constant days in each month and a leap year system; this serves as the national calendar for Bangladesh. Nepal follows the Bikram Sambat. Parallel months and roughly the same periods apply to the Buddhist calendars used in Burma, Cambodia, Laos, Sri Lanka and Thailand.
Correspondence between calendars
As an indicator of this variation, Whitaker's Almanac reports that the Gregorian year 2000 CE corresponds, respectively with:- Year 5101 in the Kaliyuga calendar;
- Year 2544 in the Buddha Nirvana calendar;
- Year 2543 in the Buddhist Era (BE) of the Thai solar calendar
- Year 2057 in the Bikram Samvat calendar;
- Year 1922 in the Saka calendar;
- Year 1921 (shown in terms of 5-yearly cycles) of the Vedanga Jyotisa calendar;
- Year 1407 in the Bengali calendar;
- Year 1362 in the Burmese Calendar;
- Year 514 in the Gaurabda Gaudiya calendar;
- Year 1176 in the Malayalam calendar or Kolla Varsham calendar.
Hindu astrology
Hindu astrology (also known as Indian astrology, more recently Vedic astrology, also Jyotish or Jyotisha, from Sanskrit jyotiṣa, from jyótis- "light, heavenly body") is the traditional Hindu system of astronomy and astrology. It has three branches:[1]- Siddhanta: Indian astronomy.
- Samhita: Mundane astrology, predicting important events related to countries such as war, earthquakes, political events, financial positions, electional astrology, house and construction related matters (Vāstu Shāstra), animals, portents, omens, and so on.
- Hora: Predictive astrology in detail.
Astrology remains an important facet in the lives of many Hindus. In Hindu culture, newborns are traditionally named based on their jyotish charts, and astrological concepts are pervasive in the organization of the calendar and holidays as well as in many areas of life, such as in making decisions made about marriage, opening a new business, and moving into a new home. Astrology retains a position among the sciences in modern India.[2] Following a judgement of the Andhra Pradesh High Court in 2001, some Indian universities offer advanced degrees in astrology.[3]
The term Hindu astrology had been in use as the English equivalent of Jyotisha since the early 19th century. Vedic astrology is a relatively recent term, entering common usage in the 1980s with self-help publications on Ayurveda or Yoga. The qualifier "Vedic" is however something of a misnomer,[4][5][6] as there is no mention of Jyotisha in the Vedas, and historical documentation suggests horoscopic astrology in the Indian subcontinent was a Hellenic influence post-dating the Vedic period.
History
Jyotiṣa is one of the Vedanga, the six auxiliary disciplines used to support Vedic rituals.[8]:376 Early jyotish is concerned with the preparation of a calendar to fix the date of sacrificial rituals.[8]:377 Nothing is written on planets.[8]:377 There are mentions of eclipse causing "demons" in the Atharaveda and Chandogya Upanishad, the Chandogya mentioning Rahu.[8]:382 In fact the term graha, which is now taken to mean planet, originally meant demon.[8]:381 The Rigveda also mentions an eclipse causing demon, Svarbhānu, however the specific term of "graha" becomes applied to Svarbhānu in the later Mahabharata and Ramayana..[8]:382It is only after the Greek settlement in Bactria (third century BC) that explicit references to planets are attested in Sanskrit texts.[8]:382 It was only after the transmission of Hellenistic astrology that the order of planets in India was fixed in that of the seven-day week.[8]:383 Hellenstic astrology and astronomy also transmitted the twelve zodiacal signs beginning with Aries and the twelve astrological places beginning with the ascendant.[8]:384 The first evidence of the introduction of Greek astrology to India is the Yavanajataka which dates to the early centuries CE.[8]:383 The Yavanajataka ("Sayings of the Greeks") was translated from Greek to Sanskrit by Yavanesvara during the 2nd century CE, under the patronage of the Western Satrap Saka king Rudradaman I, and is considered the first Indian astrological treatise in the Sanskrit language.[9] However the only version that survives is the later verse version of Sphujidhvaja which dates to AD 270.[8]:383 The first Indian astronomical text to define the weekday was the Āryabhaṭīya of Āryabhaṭa (born AD 476).[8]:383 According to Michio Yano, Indian astronomers must have been occupied with the task of Indianizing and Sanskritizing Greek astronomy during the 300 or so years between the first Yavanajataka and the Āryabhaṭīya.[8]:388 The astronomical texts of these 300 years are lost.[8]:388 The later Pañcasiddhāntikā of Varāhamihira summarizes the five known Indian astronomical schools of the sixth century.[8]:388 It is interesting to note that Indian astronomy preserved some of the older pre-Ptolemaic elements of Greek astronomy.[8]:389
The main texts upon which classical Indian astrology is based are early medieval compilations, notably the Bṛhat Parāśara Horāśāstra, and Sārāvalī by Kalyāṇavarman. The Horashastra is a composite work of 71 chapters, of which the first part (chapters 1–51) dates to the 7th to early 8th centuries and the second part (chapters 52–71) to the later 8th century. The Sārāvalī likewise dates to around 800 CE.[10] English translations of these texts were published by N.N. Krishna Rau and V.B. Choudhari in 1963 and 1961, respectively.
Elements
Vargas
Main article: Varga (astrology)
There are sixteen varga (Sanskrit: varga, 'part, division'), or divisional, charts used in Hindu
astrology:[11]:61–64|
Varga
|
Divisor
|
Chart
|
Purpose
|
|
Rasi
|
1
|
D-1
|
Natal chart
|
|
Hora
|
2
|
D-2
|
Overall wealth
|
|
Drekkana
|
3
|
D-3
|
Siblings
|
|
Chaturtamsha
|
4
|
D-4
|
Properties
|
|
Trimshamsha
|
5
|
D-5
|
Morals, ethics,
spiritual values
|
|
Saptamsha
|
7
|
D-7
|
Children
|
|
Navamsha
|
9
|
D-9
|
Spouse, Etc.
|
|
Dashamsha
|
10
|
D-10
|
Earning Career
|
|
Dwadashamsha
|
12
|
D-12
|
Parents,
Grandparents
|
|
Shodhashamsha
|
16
|
D-16
|
Vehicles
|
|
Vimshamsha
|
20
|
D-20
|
Upasana-s, Sādhana-s
|
|
Chaturvimsha
|
24
|
D-24
|
Education (higher)
|
|
Saptavimshamsha
|
27
|
D-27
|
Vitality
|
|
Khavedamsha
|
40
|
D-40
|
Quality of life
|
|
Akshavedamsha
|
45
|
D-45
|
(From here on
out,the birth time must be absolutely precise or the divisional chart is
incorrect!!)
|
|
Shastiamsha
|
60
|
D-60
|
Used to
differentiate between twins, etc., etc.
|
Chart styles
There are three chart styles used in Jyotiṣa, which are depicted below:
North Indian
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South Indian
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Eastern Indian
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Grahas – the planets
Main article: Navagraha
Graha (Devanagari: ग्रह, Sanskrit: graha,
'seizing, laying hold of, holding'.)[12]Nine grahas, or navagrahas, are used:[11]:38–51
|
Sanskrit Name
|
English Name
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Abbreviation
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Gender
|
|
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Sy or Su
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M
|
|||
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Ch or Mo
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M
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|||
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Ma
|
M
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|||
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Bu or Me
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N
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|||
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Gu or Ju
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M
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|||
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Sk or Ve
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M
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|||
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Sa
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M
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|||
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Ra
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M
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|||
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Ke
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M
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Graha
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Exaltation
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Mooltrikona
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Debilitation
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Sign Rulership
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|
10° Aries
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4°-20° Leo
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10° Libra
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Leo
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|
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3° Taurus
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4°-20° Cancer
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3° Scorpio
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Cancer
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|
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28° Capricorn
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0°-12° Aries
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28° Cancer
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Aries, Scorpio
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|
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15° Virgo
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16°-20° Virgo
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15° Pisces
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Gemini, Virgo
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|
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5° Cancer
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0°-10° Sagittarius
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5° Capricorn
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Sagittarius, Pisces
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|
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27° Pisces
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0°-15° Libra
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27° Virgo
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Taurus, Libra
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|
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20° Libra
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0°-20° Aquarius
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20° Aries
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Capricorn, Aquarius
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|
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Taurus, Gemini
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Virgo
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Scorpio, Sagittarius
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Aquarius (co-ruler)
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|
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Scorpio, Sagittarius
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Pisces
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Taurus, Gemini
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Scorpio (co-ruler)
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Graha
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Friends
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Neutral
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Enemies
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Moon, Mars, Jupiter
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Mercury
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Venus, Saturn
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Sun, Mercury
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Mars, Jupiter,
Venus, Saturn
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Mercury, Venus,
Saturn
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|
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Sun, Moon, Jupiter
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Venus,Saturn
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Mercury
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|
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Sun, Venus
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Mars, Jupiter,
Saturn
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Moon
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Sun, Moon, Mars
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Saturn
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Mercury, Venus
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Mercury, Saturn
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Mars, Jupiter
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Sun, Moon
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|
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Venus, Mercury
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Jupiter
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Sun, Moon, Mars
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|
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Sun, Venus
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Mars, Mercury,
Jupiter, Saturn
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Moon
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Mars
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Moon, Mercury,
Jupiter, Venus, Saturn
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Sun
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Rāśi – the zodiac signs
The sidereal zodiac is an imaginary belt of 360 degrees (like the tropical zodiac), divided into 12 equal parts. Each twelfth part (of 30 degrees) is called a sign or rāśi (Sanskrit: rāśi, 'part'). Jyotiṣa and Western zodiacs differ in the method of measurement. While synchronically, the two systems are identical, Jyotiṣa uses primarily the sidereal zodiac (in which stars are considered to be the fixed background against which the motion of the planets is measured), whereas most Western astrology uses the tropical zodiac (the motion of the planets is measured against the position of the Sun on the Spring equinox). This difference becomes noticeable over time. After two millennia, as a result of the precession of the equinoxes, the origin of the ecliptic longitude has shifted by about 22 degrees. As a result the placement of planets in the Jyotiṣa system is consistent with the actual zodiac, while in western astrology the planets fall into the following sign, as compared to their placement in the sidereal zodiac, about two thirds of the time.|
Number
|
Sanskrit
|
Sanskrit gloss
|
Western name
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Greek
|
Gloss
|
Quality
|
Ruling Planet
|
||
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1
|
मेष
|
Meṣa
|
ram
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Κριός
|
ram
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Cara (Movable)
|
Mars
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||
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2
|
वृषभ
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Vṛṣabha
|
bull
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Ταῦρος
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bull
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Sthira (Fixed)
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Venus
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||
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3
|
मिथुन
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Mithuna
|
twins
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Δίδυμοι
|
twins
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Dvisvabhava (Dual)
|
Mercury
|
||
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4
|
कर्कट
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Karkaṭa
|
crab
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Καρκίνος
|
crab
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Cara (Movable)
|
Moon
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||
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5
|
सिंह
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Siṃha
|
lion
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Λέων
|
lion
|
Sthira (Fixed)
|
Sun
|
||
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6
|
कन्या
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Kanyā
|
girl
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Παρθένος
|
virgin
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Dvisvabhava (Dual)
|
Mercury
|
||
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7
|
तुला
|
Tulā
|
balance
|
Ζυγός
|
balance
|
Cara (Movable)
|
Venus
|
||
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8
|
वृश्चिक
|
Vṛścika
|
scorpion
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Σκoρπιός
|
scorpion
|
Sthira (Fixed)
|
Mars
|
||
|
9
|
धनुष
|
Dhanus
|
bow
|
Τοξότης
|
archer
|
Dvisvabhava (Dual)
|
Jupiter
|
||
|
10
|
मकर
|
Makara
|
sea-monster
|
Αἰγόκερως
|
goat-horned
|
Cara (Movable)
|
Saturn
|
||
|
11
|
कुम्भ
|
Kumbha
|
pitcher
|
Ὑδροχόος
|
water-pourer
|
Sthira (Fixed)
|
Saturn
|
||
|
12
|
मीन
|
Mīna
|
fish
|
Ἰχθεῖς
|
fish
|
Dvisvabhava (Dual)
|
Jupiter
|
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Sign
|
Part of Body
|
|
Meṣa (Aries)
|
head
|
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Vṛṣabha (Taurus)
|
mouth
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Mithuna (Gemini)
|
arms
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Karka (Cancer)
|
two sides
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Siṃha (Leo)
|
heart
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Kanyā (Virgo)
|
digestive system
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Tula (Libra)
|
umbilical area
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Vṛścika (Scorpio)
|
generative organs
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Dhanus (Sagittarius)
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thighs
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Makara (Capricorn)
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knees
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Kumbha (Aquarius)
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Lower part of legs
|
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Mīna (Pisces)
|
feet
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Bhāvas – the houses
Main article: Bhāva
Bhāva (Sanskrit: bhāva,
'division'.) In Hindu astrology, the natal chart
is the bhava chakra (Sanskrit:
chakra, 'wheel'.) The bhava chakra is the
complete 360° circle of life, divided into houses, and represents our way of
enacting the influences in the wheel. Each house has associated karaka (Sanskrit:
karaka, 'significator') planets that can
alter the interpretation of a particular house.[11]:93–167|
House
|
Name
|
Karakas
|
Meanings
|
|
1
|
Lagna
|
Sun
|
outer personality,
physique, health/well-being, hair, appearance
|
|
2
|
Dhana
|
Jupiter, Mercury,
Venus, Sun, Moon
|
wealth, family
relationships, eating habits, speech, eyesight, death
|
|
3
|
Sahaja
|
Mars
|
natural state,
innate temperament, courage, valor, virility, younger siblings
|
|
4
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Sukha
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Moon
|
inner life,
emotions, home, property, education, mother
|
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5
|
Putra
|
Jupiter
|
creativity,
children, spiritual practices, punya
|
|
6
|
Ari
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Mars, Saturn
|
acute illness,
injury, openly known enemies, litigation, daily work, foreigners, service
|
|
7
|
Yuvati
|
Venus, Jupiter
|
business and
personal relationships, marriage, spouse, war, fighting
|
|
8
|
Randhara
|
Saturn
|
length of life,
physical death, mokṣa, chronic illness, deep and ancient traditions
|
|
9
|
Dharma
|
Jupiter, Sun
|
|
|
10
|
Karma
|
Mercury, Jupiter,
Sun, Saturn
|
dream fulfillment,
knees and spine, current karmas, career, sky themes (being 12am/mid heavens
|
|
11
|
Labha
|
Jupiter
|
gains, profits from
work, ability to earn money, social contexts and organizations
|
|
12
|
Vyaya
|
Saturn
|
loss, intuition,
imprisonment, foreign travel, moksha
|
Om Tat Sat
(Continued...)
(My humble salutations to wiki sources, H H Swamyjis, Hindu Wisdom, great Universal Philosophers, Historians, Professors and Devotees for the discovering collection)
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