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is a commonly used term for the astrological principles enunciated by the seers belonging to
the Vedic faith which originated in erstwhile India. The appropriate term used for this, by the seers and
practitioners, is Jyoti a. Because of the vastness of the field of Jyoti a, as well as its age some consider this
to be the origin of the astrology practiced by the Zorastrians, Greeks and many others. Just as with modern
Astrology, Vedic Astrology or Jyoti a is a means to predict the future of any born soul or event.

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    The seers enunciated the principles of Jyoti a in the Veda, Purā a, in
1 Aśvinī 8:00:00 auxiliary literature called Na i as well as in śāstra (sacred books of divine
2 Bhara ī 20:00:00 authority) and sūtra (manuals sometimes in coded form). There are eighteen
3 K ttikā 37:30:00
primary seers of the Jyoti a Śāstra namely: Sūrya, Pitamaha (Brahmā),
4 Rohi ī 49:30:00
Manu, Nārada, Marici, Kaśyapa, Vaśi ha, Parāśara, Vyāsa, Atri, Añgirāsa,
5 M gaśirā 63:00:00
Garga, Bh gu, Lomaśa, Chyavana, Śaunaka, Pauliśa and Yavana. These
6 Ārdra 67:20:00
same authors are also authors of the Veda, Purā a and Vedānta.
7 Punarvasu 93:00:00

8 Pu ya 106:00:00 Mention of Jyoti a is extensive in the Veda, wherein mention of the


9 Aśle ā 109:00:00 Navagraha, or nine orbital bodies used in Jyoti a, is mentioned, as well as
10 Magha 129:00:00 the names of the seven, eight and twelve forms of the Sun as the sun-signs
11 Pūrva Phalgunī 144:00:00 were gradually created. In addition extensive mention of the Nak atra
12 Uttara Phalgunī 155:00:00
(constellations) finds mention. More specific mention and reference to the
13 Hastā 170:00:00
principles (Śāstra) of Jyoti a exists in the Purā as of Agni, Garu a and
14 Chitrā 180:00:00
Nāra a, whereas the other Purā a deal more with other portions such as that
15 Svāti 199:00:00
of the Nak atra, Rāśi and their effects. In the Veda and Purā a also
16 Viśāka 213:00:00
specifications as to how to overcome negative positions of the orbital bodies
17 Anurādha 224:00:00
are given. This brings the subjects of Mantra (meditation and recitation),
18 Jye ha 229:00:00
Tantra (gemology, colour therapy and spiritual rites) and Yantra (use of
19 Mūla 241:00:00
celestial machines to protect, steer or trap a soul to overcome negatives) into
20 A ā ha 254:00:00
the subject of Jyoti a as a means to overcome the negatives faced by any
21 Uttara A ā ha 260:00:00
individual, and strengthen the auspicious aspects of a persona life.
22 Abhijit 266:40:00
23 Śrava ā 280:00:00
The term Jyoti a comprises of an area greater than just the principles of
24 Dhani ha 290:00:00
interpreting orbital placements. Jyoti a comprises over three parts of Ga ita
25 Śatabhi aj 320:00:00
(mathematics and astronomy), Sa hita (palmistry, collective interpretation
26 Pūrva 326:00:00
Bhadrapada of omens, celestial and geographical events) and Horā (interpretive
27 Uttara 337:00:00 principles). As evident from the three parts of Jyoti a, whilst some aspects
Bhadrapada
of Jyoti a can be said to be scientific in nature, clubbing the subject of
28 Revatī 359:50:00
Jyoti a under a scientific banner limits the spectrum to which it is applied
and therefore it is not appropriate to consider Jyoti a as purely a science. Notably, most practitioners of
Vedic Astrology today are mostly practicing the Horā portion of Jyoti a, and it is rare to find schools which
teach all three portions such as Sri Jagannath Center and Devaguru Brihaspati Center.

Jyoti a as an organ is said to be the eye of the Vedas, indicating that it is a means for those seeking the goal
of the Vedas, namely God; the subject is a means to navigate or manoeuvre in the mundane world. At first
Jyoti a was used as a means to plan the best time for commencing any event to ensure the best possible
outcome. This is then extended to the interpretation of the birth itself as it symbolises the beginning of ones
independent existence in this world, and the quality of the birth chart, and events transpiring at birth, will
reveal the quality of the life that the being is about to experience.

In traditional literature, Jyoti a comprises the study of five planets (Mars, Mercury, Jupiter, Venus and
Saturn), two luminaries (Sun and Moon) and two nodes of the Moon (north and south node) comprising a
total of nine orbiting bodies called Graha. Some modern day Jyoti a have incorporated the use of planets
beyond the orbit of Saturn but this is not accepted traditionally as only five planets are accepted to preside
over the five elements of earth (solid), water (liquid), fire (energy), air (gas) and ether (space/vacuum).

The Vedic names of the Graha from the Sun to the south node are: Sūrya, Chandra, Mangala, Budha, Guru,
Śukra, Śaniścara, Rāhu and Ketu. Several other Vedic names exist for the Graha to sometimes depict them in
certain states or dignities, i.e. Venus is named Bh gu when it is strong and well placed.

Further the subject includes twelve sun-signs, which are carved out from the celestial sphere based on the
principle that in the duration of the Sun¶s 360 degree orbit, twelve full moons occur thus leaving twelve
equal portions in a circle. The collective of the twelve sun-signs are popularly called µZodiac¶ as they are
depicted as various animals or beings and are from the first to last: Aries, Taurus, Gemini, Cancer, Leo,
Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius and Pisces. Their Vedic names are in order: Me a,
V abha, Mithuna, Karkataka, Si ha, Kanya, Thula, V chika, Dhanu , Makara, Kumbha and Mīna.
Again other names of them exist to designate certain aspects of their qualities.

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No. -  


 The first sign beginning 180 degrees opposite the star
 Aśvinī 00 - 13:20 Aries
 Bhara ī 13:20 - 26:40 Aries Chitrā which is the equivalent of the star Spica. Based
 K ttikā 26:40 Aries - 10:00 Taurus on the movement of the nine graha and ascendant
 Rohi ī 10:00 - 23:20 Taurus
 M gaśirā 23:20 Taurus - 6:40 Gemini (lagna) at birth the birth chart is drawn. The sign
! Ärdra 6:40 - 20:00 Gemini place where the ascendant is placed is the first house.
7 Punarvasu 20:00 Gemini - 3:20 Cancer
8 Pu ya 3:20 - 16:40 Cancer Two methods are traditionally taught to draw the
9 Aśle ā 16:40 - 30:00 Cancer
10 Magha 00 - 13:20 Leo houses, i.e. one which considers the entire sign as one
11 Pūrva Phalgunī 13:20 - 26:40 Leo house thereby considering the borders of the signs to
12 Uttara Phalgunī 26:40 Leo - 10:00 Virgo
13 Hasta 10:00 - 23:20 Virgo be the equivalent of the houses, whilst the other
14 Chitrā 23:20 Virgo - 6:40 Libra draws the houses to be fifteen degrees before and
15 Svat" 6:40 - 20:00 Libra
16 Viśāka 20:00 Libra - 3:20 Scorpio after the degree of the ascendant and similarly
17 Anurādha 3:20 - 16:40 Scorpio
18 Jyes ha 16:40 - 30:00 Scorpio
drawing the spans of the other houses where each
19 Mūla 00 - 13:20 Sagittarius house is always thirty degrees in span. This latter
20 Pūrva a ā ha 13:20 - 26:40 Sagittarius
21 Uttara a ā ha 26:40 Sagittarius - 10:00 Capricorn method is also applied to the degree of the Moon.
22 Śrava a 10:00 - 23:20 Capricorn Both methods of drawing the houses are applied yet
23 Dhani ha 23:20 Capricorn - 6:40 Aquarius
24 Śatabhi aj 6:40 - 20:00 Aquarius in different contexts.
25 Pūrva bhadrapada 20:00 Aquarius - 3:20 Pisces
26 Uttara bhadrapada 3:20 - 16:40 Pisces
27 Revatī 16:40 - 30:00 Pisces
Twenty-eight constellations or ^   are the
basis of the zodiac. They are based on the stars or
   but do not form star-signs per say, just as the zodiac signs known as Rāśi also do not form
discernable visible star-constellations of thirty degrees each.
To complete one orbit of 360 degrees around the earth, the Moon takes slightly more than twenty-seven
days. Based on this and the already available Yogatara, the seers designated either twenty-seven or twenty-
eight Nak atra. The scheme of twenty-seven ignores the Yogatara Abjijit (# 22) and divides the Nak atra
equally across the 360 degrees. As a result each Nak atra spans over 13ƒ20¶. The latter includes Abhijit and
maps it as an intercalary Nak atra between Uttara A ā ha (# 21) and Śravanā (# 23) spanning from
276º40¶ to 280º 54¶13´.

Jyoti a does not solely stick to the orbital placements of the Graha, but also includes the Vedic Calendar.
Herein specifically the Vedic weekday or Vāra is part of the method of interpretation, and the Vedic
Astronomical literature or º  describe the means to calculate the day of the week since the beginning
of the world¶s existence. Notably the Vedic weekday is the equivalent to our daily used seven-day week
system and is also presided over by the Grahas. Only exception is that the first day of the week is always
Sunday. The days are: Sunday (Sun), Monday (Moon), Tuesday (Mars), Wednesday (Mercury), Thursday
(Jupiter), Friday (Venus) and Saturday (Saturn). The link between the day of the week and the orbit of the
Grahas does have a link based on the Siddhānta literature.

The weekday and four other methods of deciding the quality of time based on the astronomical placements of
the Graha, make up the five-fold calendar-system known as Pañcāñga. The five parts are: Vāra (weekday),
Nak atra (Moon¶s Nak atra), Tithi (angular difference between the Sun and Moon), Kara a (half of Tithi),
and Yoga (degrees of Sun and Moon added to the Nak atra of Pu ya).

Based on the above parts and parcels of Jyoti a several other mathematical points are calculated such as:
Vargas (divisional charts), A akavarga, Upagraha, Praharapati, Yamapati, Yamārdhapati, Dandapati,
Kāla, Horā, Aru ha, Var ada, Viśe a Lagna, and many more special points of analysis are drawn for the
Jyoti a practitioner to discern the life of the individual and make predictions.

A qualified practitioner of Jyoti a is acquainted with the means to predict the past, present and future of an
individual person, animal, organisation or object as well as advise actions and remedies to appease bad
karma, as well as strengthen good karmic tendencies to help the individual soul achieve their purpose of their
life.

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