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M la is the “ dh ram” of Kundalini in both Jyotisa as well as Yoga

Both Jyotisa and Tantra are based on the equivalence of Pind ndam and

Br hm ndam (microcosm and macrocosm)

Common terminology includes: Id , Pi gal , N di, Sun, Moon, Yoga, Bh ga,

Bhukti, Meru, and Cakra etc.

Classification of R is

The pictorial representation of the horoscope itself is reflective of

12 1 2 3

the T ntric conceptions of Meru and M l dh ram. In the picture

given 1, 2, 3…marks the respective signs Mesa, Vrsabha, Mithuna

11 4

etc., and the left boarder line of R is 1 & 8 connecting the R i

longitudes or positions of 00 and 2400 is the Merudanda or Mukti 10 5

rekha over which the Kundalini ascends. The path of the Kundalini

is via signs 8, 7, 6, 5, 4, 3, 2, 1 to reach the rsa at 00 covering 18 9 8 7 6

naksatras of 130.333 each which represented the 18 steps of

Yogavidya. Further, 400 of longitude constitutes one nav m a cakra

[400 * 9 = 3600] and as such the Kundalini sector is made up of six nav m a cakras which

are representative of the Sadcakras.

Further the twelve signs are classified on the basis of the Trigunas and Caturbh tas as

shown below:

Tattva/

R is Bh ta Guna

Mesa Agni Tamas

Vrsabha Prthv Rajas

Mithuna V yu Sattva

Kataka Jala Tama

Simha Agni Rajas

Kany Prthv Sattva

Tul V yu Tama

Vr cik Jala Rajas

Dhanu Agni Sattva

Makara Prthv Tama

Kumbha V yu Rajas

Mn Jala Sattva

These basic attributes of R is form the foundation over which astrological symbolism is

built up. The planetary lordship over signs was also decided on the basis of T ntric esoteric

wisdom. The eight houses from Mesa onwards up to Vr cik is ruled by planets Mars,

Venus, Mercury, Moon and Sun and forms the esoteric frame of K lapurusa, which manifest

terrestrially as the power of delusion (M y ) inherent in Time. R is 9th to 12th ruled by

Jupiter and Saturn represent things that are independent of M y viz., J na and Karma that

are contributive of liberation from the delusive spirit.

Similarly, classification of the naksatras is three fold in direct synchronism with the three-

fold Kundalin that splits into Trigunas, which we find personified in mythology as

Trim rtis. 1

Secret of Kundalin

controversy as to what actually is the precise definition of birth?

• Is it ‘the appearance of Head’ or ‘the first touch of ground’ or ‘the first cry’ or

‘the cutting of umbilical chord’?

The recorded time obviously has a component of confusion attached to it howsoever we

may care for accuracy in noting either of the above movements or even all of them.

Classical texts do prescribe certain methods for rectification of birth time but neither of

them is consistent and reliable. In fact rather than time, we are more bothered about the

longitude of lagna as diurnal rotation of the earth alters the value by 15 minutes of arc in one

minute of time. i.e. Lagna can be accurate up to the minutes, only if we can assure the

accuracy of birth time up to seconds. This is an almost impossible task.

• If Lagna cannot be fixed up to the minutes of arc with certainty confusion shall

obviously spread to the divisional charts. In many Vargas we may fail to have the

correct Lagna and astrology shall be reduced to a bundle of confusion. Further,

according to Saty c rya the da as have to be derived from the stronger of the two

factors viz., Lagna & Moon. Despite such importance of the birth time and accurate

Lagna, astrological wisdom of the post – Var hamihira period is not explicit as to

what exactly is the astrological definition of birth time. What precisely is the birth

time is a question as confusing as the controversy of ayan m a or zodiac itself.

The reason for this silence is that the astrological wisdom was a part of the occult

knowledge of the T ntrics and as such many of the top secrets of the discipline were

available only to the initiates and therefore with the degeneration of the cults such

1

Magical diagrams, referred to as Yantras too have the origin of their geometry traceable to planetary

revolutions over the zodiac. The most magnificent of occult symbols, r Cakra in fact is an occult portrayal

of the mystery of life using an ingeniously conceived astronomical script as is evident from the description of

Devi’s effulgence seated in r Cakra as constituted by the 360 rays – divided among Agni, Sun and Moon in

the ratio 118:106:136 – which enlighten the macrocosm as well as microcosm and give rise to the calculation

of time, Sun for the day, Moon for the month and Agni for the rtus or seasons.

knowledge was lost for the posterity. Occult science got reduced to a pseudo science and it

has remained so during the last two thousand years.

Tantra has no confusion as to the precise definition of birth time. A T ntric or astrological

birth is marked by the first cry of the child with which the ‘new being’ reports to the ‘eternal

being’ Mah k la. More than giving a precise definition, Tantra profess a mathematically

conceivable pattern of destiny operating over the terrestrial existence based on the longitude

of Moon as well as the ascendant or Lagna.

• P da or Kunda Lagna

instructions 81 times the Lagna must fall in either of the trik na r is of the Moon provided

the Lagna is reasonably correct. This relationship can be modified mathematically to fix the

point ascendant –in fact the above technique arose out of the T ntric definition of birth and

the mathematical pattern of destiny under the rule:

Lagna x 81 (Kunda Lagna) = Longitude of Moon ± 1200 or 00

Synchronization of Lagna and Moon implicit in the above is:

Birth in naksatra beginning from A vini will correspond to successive arcs of 9.87654321

minutes ascending on the east:

No: Beginning End Naksatra

0

1 0 0’0” 9’.87654321 A vini

2 0 9’.87654321 0019’ 45”.185

0

Bharani

3 0019’ 45”.185 0029’37”.77 Krttik

…. ….

0 0

10 1 28’ 53”.33 1 38’45”.93 Magh

…. ….

0 0

19 2 57’ 46”.66 3 07’45” M la

…. ….

0 0

27 4 16’ 47”.4 4 26’40” Revati

First cycle of Kunda Lagna ends and second begins again on A vini. In this manner there

are a total of 81 cycles so that 81x 40.444 = 3600. i.e. a particular longitude of Moon shall

correspond to 1/3rd of the above arc of 4026’.66 i.e. 1028’53”.33 or 88’.88 - roughly at

intervals of 5min56sec in time. Alternatively, it can be said that the Tantra makes the sky to

revolve 81 times faster (mathematically) and for every 9.87654321 minutes of arc of the

ascendant Kunda covers one naksatra each and a birth manifests only when the Kunda

coincides the triangular longitude of Moon. It is this mystic phenomenon that necessitated

the division of the ecliptic into 27 divisions of 800’ each (naksatras). 800/81 leads to the

mystic number 9.87654320987654320987…on which the whole of astrological wisdom is

founded.

It is therefore possible to fix the point ascendant if the birth time is known with a precision

of + 3 minutes. The correction involved can be computed as either:

= Kunda Lagna -Moon or [Moon + 1200] or = Moon or [Moon + 1200] - Kunda Lagna

81 81

Kunda_kriya thus deciphers the Karmic structure of the Space_Time correlations

employed in astrology. Human birth can occur only at these Karma_kandams linked

to the moments which satisfy the equation that Kunda_Lagna = Triangular Longitude

of Moon. Any birth i.e. first cry, at times falling in between has to be shifted to the

respective Karma_kanda and then only Vargas and Vimsottari shall give a perfect fit

to the destiny of the native.

Mathematically Hindu Zodiac is a division of the ecliptic into 12 R is of 300 each and 27

naksatras of 13020’ each. It is generally believed that the first of the divisions is more

universal and earlier in origin than the second. The Graeco, Arabic, Babylonian as well as

Hindu nomenclatures of the signs are essentially the same and this universality suggests a

common source of inheritance like the ancient civilizations of Babylon, India or Egypt. The

Tantra literature on these occult secrets has not survived time to reach this modern age. Such

lost wisdom has to be recreated by the grace of Kundalini as has happened in many past

ages.

Rudiments of 12-fold as well as more complex divisions of the ecliptic are visible in the

Rgveda. Hymns not only imply divisions arising from 12 and its fractions like 2,3,4 and 6

but also suggest some serious efforts to comprehend the natural phenomena mathematically.

But almost all the interpreters of the Rgvedic hymns consider the number 360 as a simple

day-count and attach no mathematical significance other than primitive thinking to such

counts. In the words of Dr. M.N. Saha:

“Like other nations of antiquity early Egyptians has a year of 360 days divided into 12

months each of 30 days; but they found very early from the recurrence of the Nile flood, that

the seasonal year consisted approximately of 365 days and that a month or lunation was

nearly 29 1/2 days (real length 29.531 days). But they had already framed a calendar on the

30-day month and 360-day year, which had received religious sanction. Hence arose the

first necessity for calendar reform recorded in ancient history....”

Here Saha’s reference is obviously to the imperfect knowledge length of the year that led to

the year-frame of 360 days having 12 equal divisions. Prima-facie there is nothing wrong in

this reasoning. But closer look raises a few pertinent questions:

Why should the imperfect knowledge lead to mathematical sense of perfection?

Formulation of the year took place under the guidance of the luni-solar phenomena. As such

12 lunations must have obviously ended at a count of 355 days. On the other hand, had the

guidance been predominantly solar like the heliacal rising of Sirius the count would have

been 365 or 366 days. In between these lunar and solar extremes, how could the primitive

minds locate 360 had they been devoid of any numerical sense? Moreover 30 and 360

simultaneously became significant only with the radix of 10.

What better archaeological evidence can we get for the use of decimal/ sexagesimal system-

other than the graduations of 720, 360,12 & 3 we see in the Vedic hymns?

For the sake of discussion it can be a reed that 360 are just a count of days only. But then

how can we explain the evolution of the seven-day-week? A six-day week would have been

more harmonious with the count of 360 and that had been the practice in Vedic India as may

be understood from the works of Sy ma S stry on Vedic Astronomy. But as is well known

the “seven-day week” is astrological in origin and the planetary lordship evolved out of the

distribution of planets in their heliocentric order (Saturn, Jupiter, Mars, Sun, Venus,

Mercury, and Moon) over a division of the day in to 24 equal parts known as H ra or hour.

According to the Calendar Reform Committee Report.

“Historical Scholarship has shown that unlike the year and month, the seven-day week is an

artificial man-made cycle.... The seven-day week from the account of its origin it is clearly

based on astrological ideology.... The weekdays are not found in earlier Hindu scriptures

like Vedas or the classics like the great epic Mah bh rata. They occur in inscriptions only

from AD 484 an unimportant part in the religious observances of the Hindus which are

determined by the Moon’s phases....”

The logic at work and the inference drawn are typical of historical research - as one or two

inscriptions of 300 AD haven’t mentioned the weekday its non-existence is concluded. Dr.

Saha himself did record in his report that the idea of counting the heap of days elapsed from

a specified epoch up to the given date dawned upon the Hindu astronomers as early as in

500 AD, at the time of ryabhata. The computation of ahargana is one of the cornerstones

of Siddh ntic astronomy and ryabhata has not claimed any originality for the method. As

such it is very clear that the method is traditional and has an antiquity that preceded

ryabhata by centuries. Use of such a day count i.e. the computed Ahargana for

astronomical purposes required verification in terms of the weekday and it is quite unlikely

that method could have evolved in the absence of the weekday.

The correlation between the seven-day week and the 24 divisions of the day has no easy

explanation other than a ‘piece of irrational thinking by the primitive minds’. The

heliocentric planetary order could have been very well applied over the 12 divisions of a day

as well. The progenitors of the concept have applied a scientific criterion – the time period

relationship between planets or heliocentric order – in deciding the planetary sequence over

the divisions. How can the latter half be irrational or arbitrarily chosen? Some logic must

have certainly guided them. We shall revert to this aspect later.

Far more complicated is the situation that we encounter with the naksatra zodiac of 27

divisions considered as arising out of the daily lunar motion. If the divisions of ecliptic

evolved simply out of aboriginal practices and convenience and the astrological formalism

imaginary as well as irrational not only astrology but the Hindu religious citadel also will

collapse - all that we describe as our culture and religion will become a bundle of non-sense

having no scientific rationale. It is true that the 360 and 27 divisions do have a resemblance

to the respective arcs covered by the Sun and Moon in a day, but what about the subtler

divisions of the Zodiac? Just as we have the 12 dityas, Mah bh rata ascribe 108 names to

the Sun and obviously this is a reflection of the popular division known as nav m a a

mention of which is also available in the Maitr yana Upanisad and Nid na s tras. Even if

we accept the most posterior date for the Mah bh rata it will be difficult to explain the entry

of such astrological factors –an irrational development from 12 divisions to 27 and then 108

– into the epic in a mythological form.

with the moving longitudes represent an abstraction of the mystery of life. In other words,

astrology has credibility only if we can establish that the formalism is an expression of

destiny in the language of mathematics. It is not necessary to fully comprehend the

underlying phenomena or physical reality but it must be possible to identify the sequence of

logic employed in the process. In science we are aware of the instances like the

Mendaliyef’s Periodic table or Bohr’s atom model, wherein the genius was guided by sheer

logic and hypothetical computations like Bohr’s formula for the maximum occupancy of a

shell (2n2), which were reflections of more complex natural laws that guided the physical

processes. Similarly whether the zodiacal divisions be empirical or mathematical, if we are

able to decipher a general logic or formula employed in the process, zodiac can very well

claim the status of a theoretical construct emerging out of wisdom rather than primitive

imagination.

4 – fold division

12 1 2 3

11 4

10 5

9 8 7 6

The style of drawing the horoscope prevailing in South India since very early times is a

T ntric squaring of the elliptical planetary orbit. The four vertical and horizontal lines that

intercept the orbit leads to a four-fold division of space in two dimensions leading to a

periphery of 12 columns or houses and an inner quadrangular demarcation that depict a two-

fold division. The two-fold division is a representation of the four cardinal directions N-E-

W-S and in astronomy they signify the four cardinal points of the equator-ecliptic geometry

viz., the equinoxes and solstices. Also this two-fold division generates the square aspect of

Western astrology and the ‘Kendras’ of the Hindu system. The general features of this quite

natural and fundamental division process can be understood by a glance over the

corresponding sequence in geometry.

(1) A straight line divides the whole universe into two hemi-ellipsoids. Mathematically

this is the linear dimension or a one-dimensional process.

(2) The cross signifies a plane of two dimensions or as said above the N-E-W-S. This is

one of the most popular mystic symbols.

(3) The 3×3 division leads to a periphery of 8 houses that signify in turn the 8

directions. Buddhism has a spiritual application of this division while in physics we

can see Gellmann’s “Eight-fold way”.

(4) The 4×4 division or the Zodiac with the 3 navels as reflected in the Vedic hymns

quoted earlier represent in astrology the classification of signs into 4 groups of 3

each i.e. Fire, Earth, Air and Water signs. Correspondingly in Physics it can be seen

that all fundamental particles are constituted of a set of four quarks in their three

modes so that 4×3 = 12 and in Genetic-code the basic configuration is of 4 acid

bases in their 3 forms. Also four are the dimensions of this universe perceivable to

humans through their senses. In this way physical significance of the successive

divisions can be searched out.

over the 3-fold, 4-fold and 5-fold divisions. It is apparent that the super imposition of these

space-divisions 2×2 to 7×7 onto a curvilinear path yields the divisions 4,8,12,16,20,24,28,

i.e. in general 4(n-1) division of the periphery for an n-fold division of space.

Hindu Zodiac i.e. R i and its different Vargas (harmonics) are now self-evident.

D =

Varga N

4[N-1]

Rasi 4-fold 12

R i×2 7-fold 24

R i×3 10-fold 36

R i×4 13-fold 48

R i×5 16 -fold 60

R i×6 19 -fold 72

R i×7 22 -fold 84

R i×8 25 –fold 96

R i×9 28 –fold 108

R i×1

31 –fold 120

0

R i×1

34 –fold 132

1

R i×1

37 –fold 144

2

In terms of the serial order of the harmonics(R×Z, where Z is an integer), the theory can be

expressed as:

• N = (1+3Z) where Z is an integer gives the sequential order (N) of space division. s

• D = 4(N-1) gives the corresponding divisions of the curvilinear path.

Accordingly it can be seen that the 9th harmonic or the nav m a chart correspond to the 28-

fold division of space that leads to 108 nav m as each of extent 3020' . Four of these

0

nav m as together constitute 13 20 or one naksatra division and hence the total number of

27 naksatras in 360 degrees. The 28-fold space division was perhaps wrongly construed as

28 ecliptic divisions probably in some dark age when the mathematical aspect got relegated

to the background. It is evident from the theory given that these divisions have nothing to do

with yogat ras except for the identification via nomenclature. It must be especially noted

here that there exist no space divisions corresponding to a 27-divisional graduation of the

curvilinear obit, the formula being D = 4(N -1), excludes all odd number graduations of the

circular/elliptical path.

The seven-fold division of space corresponds to and Orbital graduation of 24 and the seven-

day week was commissioned accordingly. In fact no other logical explanation was ever

forwarded by anyone for the correlation between the 7 days and 24 hours of a day.

Distribution being in the heliocentric order Saturn, Jupiter, Mars, Sun (Earth), Venus,

Mercury, Moon, after the 24 hours of a Saturday the 25th hour or the next day will begin

with Sun and the day therefore was Sunday.

The H ra divisions of time emerges from the Earth’s revolution about its axis and is

therefore related to the successive rising points at the horizon i.e. the ascending degrees.

This also explains the Var hamihira’s derivation of the term ‘H ra’ from ‘ah r tra’ meaning

- one revolution of the Earth on its axis. Further the successively rising degrees (i.e. Lagna

or H ra) symbolize time and its lord Mah deva therefore received the appellation Hara and

the term ‘H ra’ most probably arose out of this appellation or the synonymous appellation

Hari of Sun/ Visnu.

Planetary Years

The da a years credited to the planets viz., 6, 10, 7, 18, 16, 19, 17, 20 too had their origin

out of the first four numerals 1, 2, 3, and 4.

R - 4 =16; R hu = 2 R - 2 =18; Saturn = 2 R -1 =19; Venus = 2 R = 20.

years by addition to 10 or 0.

In the theory outlined above we can’t miss the notice of the four spokes of M l dh ra, the

seat of Kundalin . R icakra in fact is the most important of all Yantras employed in T ntric

worship. It represents the most fundamental as well as the most sophisticated

interrelationship between the microcosm and macrocosm and as such in its design the sum

total of T ntric wisdom must have played its role. The designs of the Sadcakras and the

r cakra took shape out of the K lacakra as the T ntrics conceived it – M l dh ra R hu

ikhi Cakra. We can find in the astrological literature the equivalence between the

Sadcakras and Sadvargas as:2

mantratulyatvam p rvamevam pradar itam I At ƒsy ƒ dh r dicint ny yyaiva I Tath

c ktam:

Sv dhist ne tu hor sy nm trcint tath a II

Manip re nav m a ca bhr trcint kuj ƒpi ca I

An hate ca trim m v n cint budhastath II

Vi uddhou dv da m ah sy t putracint tath guru I

j y m ksetramuddistam j y cint sitastath II

Dv da nte anai c r n acint ca k rtit I

Tatrasthoustad ai ca bal balava tphalam II “

2

ANS Iyengar, Var hamihira Hor stram, pp.39 – 40.

These verses, which may be the remnants of a bigger volume of literature, illustrate the

interrelationship between Tantra and Jyotisa. According to these verses the planetary

lordship of the Sadcakras is different from what Hinze has brought out in his work:

Sv dhisth nam Moon H ra

Manipuram Mars Nav m a

An hata Mercury Trim m am

Vi uddhi Jupiter Dv da m a

j a Venus R i

Despite the difference with the western conception the above correlation point towards the

Jyotisa – Tantra interdependence. The terminology such as Sadvarga, Sadbala, Kunda etc

and the religious significance of numbers such as 8 and 18, which represent M l dh ram in

terms of R is and Naksatras, also suggests T ntric influence.

Over and above the similarities in theoretical conceptions/constructs the true practice of

astrology to ascertain the good and evil propensities of time depend fundamentally on the

Y ga n dis Id of Moon and Pi gal of Sun, which respectively represent the breaths

passing through the left and right nostrils. In the words of John Woodroffe:

“They both indicate Time or K la, and Susumna devours K la. For on that path entry is

made into timelessness. The three are also known as Ga g (Id ), Yamun (Pi gal ) and

Sarasvat (Susumna), after the names of the three sacred rivers of India. The M l dh ra is

the meeting place of the three “rivers” and hence is called Yukta-triven . Proceeding from

the dh ra lotus, they alternate from right to left and left to right3, thus going round the

lotuses”.

A prediction made without ascertaining the ‘ aram’ i.e. benevolence indicated by Pi gal or

malevolence portended by Id is meaningless. J vapurusa, itself is the most sophisticated

Yantra and when it is properly conditioned by Y ga the Id and Pi gal signal the quality of

time or auspiciousness of the moment.

A more detailed explanation is not attempted due to constraints of time and space.

(This is part of my published book, Hindu Zodiac and Astronomy. Edited the matter a bit)

3

Spiral motion from right to left and left to right: Probably this is an adaptation of the motion of

moon relative to the ecliptic / Nodes, R hu and ikhi.

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