Roots of Mlechcha astrology and Mlechchas.

Written by
Jayasree saranathan.

Published in Astrological Magazine, December, 2009 issue

http://www.astrologicalmagazine.com/mlecchas.php

A genetic study by the researchers of Harvard University and CCMB, Hyderabad has
revealed that though ANI (Ancestral North Indians) and ASI (Ancestral South Indians)
had evolved from a common ancestral gene pool, the ANI share similarity with the
people of Middle East and Central Europe. This connection that remains un-explained by
scientists and historians has an explanation in Hindu texts particularly the many texts of
astrology evolved in different times in the past.

The specific varga charts, the annual progressive charts and the dominant role given to
the nodes with monthly conjunction of the luminaries articulated by the Yavanas can not
escape the probing mind of the student of astrology who can not, other than these, find
any deviation between the Yavana cult from the Vedic cult of astrology. The progenitors
of the Yavana cult were connected to the areas mentioned above as having genetic
connection with ancestral North Indians.

Who are Mlechchas?

‘Mlechcha’ is the general term used to denote the people of the areas of Middle East and
Greece. From Amarakosha, we come to know that the region to the North West of
Bharat was known as Mlechcha desa. “Prati anto Mlechcha syaat” ( 'at the end of the
country there is Mlechcha province)

From Bodhayana we understand that Mlechchas were 'eaters of beef, talkers of odd
languages, devoid of all ethics with reference to Indian scriptural ethics, especially
marriage as an institution, immoralities etc”. The eating habits, the language they spoke,
the ethics they followed were different from the people of the Vedic religion. If so, isn’t it
perplexing how they could contribute to the body of astrology in such a way that the
people of this Vedic country regarded them as Rishis?

Varahamihira had no qualms in stating,

“ Mlechchahi yavanasteshu samyak sastramidam sthitham
Rishivattepi poojyanthe kimpunar daivavit dwojaha” (Brihat samhita II -15)

The same verse was repeated by Neelakanta in Prasna Marga I- 14.

It means “When even Mlechchas and Yavanas well versed in astrology are held in the
same esteem as Rishis, who would deny respect to an astrologer who happens to be a
Brahmin?” (translation by Dr BV Raman to the verse in Prasna Marga)

If Mlechchas were non-Vedic and barbaric, how could they come to know of this Saastra
which was dominated by Vedic Maharishis.

Yavanas were Mlechchas. Bhattotpala says “Yavana Mlechcha jateeya horavidah”

Maya, a danava was considered as a Mleccha.
Romasa (or Lomasa – interchange of ‘ra’ with ‘la’) was a Mlechcha whose Siddhantha
was part of Pancha Siddhanthika of Varahamihira

Their region was not where the present day Greek and Rome are situated. They were
further beyond- located on the fringes of the landmass that perhaps formed the boundary
of Jambhudweepa.

This is being said with certainty because Roamaka, where Maya heard the Siddhantha
from Surya was 90 degrees to the west of Lanka. This area is now under the sea!
Similarly, Yamakoti which is reported in Surya Siddhantha was 90 degrees to the east of
Lanka. This area also is under the sea now but underwater traces of a civilization are
found here.

The Vedic source of astrology.

The Mlechchas in the west and North West of the present day India contributed richly to
the body knowledge of astrology though they were said to be not following the Vedic
way of life. Romasa and Yavana were mentioned as Jyothish pravarthakas by Narada,
Parashara and Kashyapa in their works. (1) They are highly respected among the 18
pravarthakas (pioneers) of astrology of the Vedic system.

But researchers having no knowledge of Indian astrology, keep saying that this Vedic
system of astrology was borrowed from those who were classified as non-Vedic. A look
at the Rig Vedic hymn on Visvedevas (Rig Veda 1-164) tells the Vedic origins of
astrology of the sun’s movement around the 12 signs, the varga divisions and the yuga
classification of the ritualistic life. This verse is about sun, the way it has enriched the
world as a livable one and the birth of jives.

Verse 11 of this hymn says,

“Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this
wheel of during Order.
Herein established, joined in pairs together, seven hundred Sons and twenty stand, O
Agni.”

The movement of the sun around the zodiac happens at the rate of 1 degree a day and is
completed in 360 days. This 360 degree zodiac is ‘twelve spoked’ (said in this verse) into
twelve signs. This verse further says “joined in pairs together”. That means each sign has
a pair. It is true that Jyothisha tells about a pair in each sign! The pair is known as ‘hora’ -
the Surya hora and the Chandra hora.

The sequence of the hora alternates with the signs. That is, in odd signs the first half is
Surya hora and the second half is Chandra hora. In even signs the reverse happens – first
is Chandra hora and the second is Surya hora. The hora is analyzed to determine the
wealth that one gets.

If we look at the previous verses of this hymn it talks about the fathers and mothers and
the about the cows. The Surya and Chandra hora signify father and mother.

The cow signifies ‘kaama dhenu’ that gives wealth. And Hora as a varga in Vedic
Jyothisha reveals the wealth that one gets. This is also emphasized by Parashara, the
Vedic seer of astrology.

But the Mlechcha-Yavanas did not attribute the above notion of Vedic system to the hora
division, though they have spoken about the Hora varga.

Chapter 3-50 of Yavana Jathaka states this:-

“These Horas, whose purpose resides in (the determination of) the thoughts, places of
origin, and qualities (of natives), are described by the Greeks by means of illustrations
wherein their forms, insignia, and ornaments are successively given. They have names in
accordance with their natures.”

The Yavanas only allotted attributes to the persons born in respective hora – which is
anyway there in Vedic astrology. In other words, we can find the core concepts of
Mlechcha astrology drawn from Vedic sources, but the difference exists in the utility
attributed. The utility that they have attributed anyway does exist in Vedic sources but is
not meant for the people of Vedic way of life. Let us see other examples to know how
this happens.

The previously quoted verse from Rig Veda also speaks about 720 sons. It tells that the
pairs are joined together and the 720 sons are established. Since the pair is formed of Sun
and Moon, this number seems to denote the rounds of sun and moon around the zodiac
which is done by the sun by covering 360 degrees (in a different speed) and the moon (in
a different speed) by covering 360 degrees (360 + 360 = 720).

This is explained in the next verse.

“They call him in the farther half of heaven the Sire five-footed, of twelve forms, wealthy
in watery store.
These others say that he, God with far-seeing eyes, is mounted on the lower seven-
wheeled, six-spoked car.”

Two halves of the heavens are mentioned here – the former the Uttar because the other
half is mentioned as lower (Dakshin)

In the Northern areas of Suraas (devas), (followers of Brihaspathi), this movement of the
pair (of sun and moon) is 5-footed. Every 5 years they come back to their original
position. This is recognized as a yuga of 5 years. The Pancha varshathmaka yuga
consisting of 5 years namely Samvatsara. Parivatsara, Idavatsara, Anuvatsara and
Idvatsara goes on in 12 forms, says this verse. 5 X 12 = 60 years forms the basic round
that contains all prosperity in its course.

The next verse reveals this.

(Verse 13) “Upon this five-spoked wheel revolving ever all living creatures rest and are
dependent.
Its axle, heavy-laden, is not heated: the nave from ancient time remains unbroken.”

The other-half is dominated by A-suraas who follow a 7 year system with a 6 seasons
each.

Verse 12 says “These others say that he, God with far-seeing eyes, is mounted on the
lower seven-wheeled, six-spoked car.”

This is adopted in Yavana Jathaka which was given by Yavanacharya, a Mlechcha.

True to Non Vedic way of life, but with notions drawn from Vedas, the years of Yavanas
(Mlechchas) formed by the movement of the pair of the sun and the moon are 7 in
number.

Yavana Jathaka chapter 79 -54.:-

“The lords of the years are in order the Sun, Mercury, Saturn, Mars, Venus, the Moon,
and Jupiter; they are also the lords of the months. Know that the two lords of the ayanas
in a year are always said to be the Sun and the Moon.”

The seasons are 6 lorded by the planet of the first day of the season.

Yavana Jathaka 79 -52.:-

“The lords of the nychthemera are, in order, the Sun, the Moon, Mars, Mercury, Jupiter,
Venus, and Saturn; the lords of the years are (the planets) which are lords on the first
days (of the years) ; and the lords of the seasons (ritu) are the lords of the lint days in
those seasons during that year.”

Their yuga consisted of 165 years and not the 5 X 12 of Vedic society. (Yavana Jathaka
79-3)

If the Vediks followed the conjunction of Sun and moon every 5 years as the starting
point of their yuga cycle, the Mlechchas followed the conjunction of Sun and moon with
the nodes as forming the basis of yuga. Theirs is “Grahana yuga” marked by the
revolution of the nodes around the zodiac.

Yavana Jathaka 79-2.:-

“Some authorities say that there is a great solar yoga, and a small one for the sake of
(predicting) eclipses; he who understands conciseness and diffuseness, because of the
variety in visible (phenomena, thinks) that one must learn by studying these (yugas).”

Let me hope that one would not argue that this Rig Vedic hymn itself was derived form
the Yavanas. The Yavanas were non Vedic. They negated Vedism. Without Vedism pre-
existing, a negation of it can not come to exist. It is Vedism that preceded – which came
to be negated by the Mlechchas.

Contradicting Vedism.

• For instance, if sunrise is important in Vedism, the reverse or opposite of it is

assigning importance to moon rise.

• If day time is supposed to be auspicious in Vedic system, importance to night

time is the reverse of it.
 • If clockwise writing or clockwise action is Vedic, anti- clock wise writing or anti-
clock wise action is its reverse. It must be noted that insistence on clockwise
position is considered as auspicious even in issues related to animals. The anga
sastra for animals in Vedic society considers clockwise rotation of hair growth on
the skin of the animal as auspicious.

• The horoscopic chart of the one who is born is known as Jathaka in Vedic
parlance. The reverse of it is Tajaka which is a contribution by the Mlechchas.

• If Jathaka is used to analyze the full life events of a person, the Tajaka analyses
only one year in a person’s life. However the basis of Tajaka is Vedic – decided
by the time of entry of the Sun in the natal position.

• If planetary angles determine the outcome in Jathaka, the angular distance

between the planets determine the outcome in Tajaka.

• The shad-bala determines the strength of the planets in Jathaka. The varga bala
(Pancha vargeeya bala) is used to decide the strength of the planet to be chosen as
the Year lord in Tajaka in a particular year.

• The planetary vargas, 16 in number as given by sage Parashara is helpful in

decoding almost every issue that is connected with this life and the past life too.
The Mlchchas too were tempted to use the vargas – but could not adhere to
interpretation meant for Vedic life and so limited the scope to Dwadasa vargas
(12 divisions) and utilized it for determining whether a planet would behave as a
benefic or a malefic in a given Tajaka chart.

All these in the nature of compare and contrast can not have happened independently of
each other. The basic source in Vedas offers the backdrop and the Mlechchas had chosen
those interpretations not utilized by the people following Vedic way of life.

The contrasts continue in all realms.

• If stars are the Suras (devas) who see the Brahma always (sada pasyanthi
soorayaha), the non Vedic system settles down for planets that do not see the Lord
because they are not self- illuminating.
This is glaringly seen in naming years, months and seasons.

The Vedic years have the Vedic gods.

The Lord of Samvatsara – Agni

The Lord of Parivatsara – Adithya

The Lord of Idavatsara – Soma

The Lord of Anuvatsara and Idvatsara – Vayu.

In contrast the Yavanas can only have planetary gods for their years, such as Sun, the
Moon, Mars, Mercury, Jupiter, Venus, and Saturn.

• The seasons in Vedic system have Vedic entities such as Madhu, Madhava etc for
every month of the seasons. The Mlechchas have to confine themselves to
planetary lords only for the seasons.

The planetary entities are however regarded as lords for the week days in Vedic system.
The word Vaasaram is found in the Vedas and terms like Bhanu vaasara are there in
Vedas showing the week day lordship as a Vedic way of life. But in the larger scale of
movement of the sun with reference to months and years, lordship is given to star lords
only.

The nodes.

The most important deviation is with regard to the nodes.

The nodes, Rahu and Ketu are Asuraas. So they can not be given undue importance in
the Vedic system other than what they deserve. They were denied lordships and houses.
They can be identified in the nature of the other grahas only. The tradition is ‘Shanivad
Rahu, Kujavad Ketu’. Rahu must be analyzed in the nature of Saturn and Ketu in the
nature of Mars.

But the Mlechcha philosophy is necessarily Asuric. The nodes have to be there as pivots
in the Asuric system.
The combined sojourn of the luminaries which is the basis of the 5 year yuga of Vediks,
has to be differentiated by bringing in the nodes. The Grahana yuga of 18 years was
therefore made as Mlechcha way of astrology.

The monthly cycle of the luminaries, the eclipses and Rahu Ashtakavarga therefore form
features of Yavana astrology.
The nodes are not given influencing points in Ashtaka varga in the Vedic system.
Rahu Ashtakavarga is a Yavana contribution. By name, Ashtaka varga reveals that it is
a group of 8 comprising of 7 planets and the ascendant. There is no place for Rahu and
Ketu here. Rahu Ashtaka varga by Yavanas is clearly later addition to the pre-existing
system of Ashtaka varga. This addition is necessary for them because they can not have a
system devoid of Non-Vedic principle.

This does not mean that the nodes were not there in the reckoning of Vedic astrology. It
was there. As early as the times of Ramayana we do find a reference to the affliction
caused to the birth star of King Dasaratha by Rahu in addition to Sun and Mars. "Oh,
Rama! Astrologers are informing me that fearful planets like Sun, Mars and Rahu are
encroaching my birth star.” (2)

The nodes were dreaded as causing suffering to mankind. But a Godly reverence was not
given to them. There are Yajur Vedic verses on Rahu and Ketu also along with the other
7 planets (3) but adherence to the system of ‘nodes only’ was not Vedic in essence.

The Yavanas of Greece are known to carve their heroes and gods in crystal or gems.
Making the idols of Gods from gems is not a practice in Vedic system. Only granite,
wood or limestones were used to sculpt the images of Gods. The exception is the image
of Rahu!

The idol of Rahu in Thirunageswaram (Rahu-sthalam) in kumbakonam turns milk into

blue when poured on it. Only Imdra neela gem (blue sapphire) is capable of turning
white into blue by radiating blue rays through milk. This means the Image of Rahu in
Thirunageswaram is made of Imdra neelam. This goes to show the non-Vedic
connection to the worship of node. In this yuga of Kali, Vedism declines and
Mlechcha-hood is glorified. It is perhaps for this reason, sage Parashara recommended
Vimshotthari dasa system that include the nodes into reckoning.

Interpretation of Vargas (divisional charts)

In addition to these, the two varga divisions namely Drekkana and Navamsa were also
explained by the Mlechchas with a difference in interpretation.

The Vedic system sees the Drekkana as indicatory of siblings. If the sign stands for the
person, the Hora stands for the soul (Surya hora) and mind (Chandra hora), the Drekkana
stands for the 3 divisions of the body. Parashara explains the utility of Drekkana for
knowing the moles and marks on the body. In addition, the Drekkanas contain death and
difficulties in their degrees.

Mlechchas worked on the last utility (death and destruction) and improvised them to
detect many negative issues from theft to unlucky issues and death related ones.
Varahamihira’s yatra-related use of Drekkana seems to be adaptation of the Mlechcha
interpretation of Drekkana chart.
The Mlechchas perhaps had a vast experience and exposure in this regard.
Theirs was a life in exile outside the urban dwellings. Such areas are usually infested with
raiders and robbers. The non Vedic life made them follow a dark side of life of filth,
treachery and enmity. The risks they were to face must have been many and diverse.
Perhaps these conditions made them improvise the Drekkana indicators for negative
issues.

Another area where they differed vastly is in the usage of Navamsa

They attributed aksharas or letters for each Navamsa of all the 12 signs. (4)
A striking influence of this interpretation is found in Ramala prasana in vogue in
Andhra Pradesh, Madhya Pradesh and Orissa. According to this method, it is possible to
tell the name of the person (of the querist who is seeking advice through prasna astrology
or others about whom he is asking). The source text for this prasna is “Ramala Vidya”,
authored by Bhojsagar Gani. He traces the origin of this prasna sastra to the Jain
astrologer Kalakacharya who in turn has attributed this sastra to Yavanas! The akshara
based navamasa division of the Yavanas was improvised down the ages to find answers
in prasna queries.

Another interesting revelation is the correlation shared by the Yavanas with Jain
astrologers.
The Jains also are non-Vedic. They too differ from the root, which is Vedism. They too
have largely contributed to Prasna astrology only, which is about prediction for the
moment.

From all this, it is made clear that Vedism had been there originally. Those who chose to
move away from it gave Mlechcha astrology. They belonged to a place to the north west
of Bharat varsha, but were very much available in Bharatha varsha at many times in the
past. The respect they enjoyed among Vedic seers showed that though they were born in
Mlechcha families, they lived a Vedic life.

The reverence they enjoyed as Rishis, can not have come to them without leading a life is
a Rishi. According to Vaayu purana (59 – 79 to 81) the Rishis are those who excel in
sruti, satyam and tapas. (5). Without these terrible penance-like austerities, the Mlechchas
could not have achieved the respect as Jyothish pravarthakas.

The Mlechcha origins.

The question is how did some of them come to the Vedic life and why did they follow
non-Vedic life earlier?

When we probe this question, we get some strikingly similar leads in their astrology and
in Vedic texts.

Let me take the first lead from Yavana Jathaka itself.

This was written by a person known as Yavanacharya who says that his book was
verified by the king, Sphujidwaja.
Varahamihira remembers Yavanacharya in his text. If this is the same person whom he
has remembered, then, this Yavanacharya must have lived before Varahamihira.

We come across the same name in the works of Kashyapa, Narada and Parashara. Was he
the same Yavanacharya who gave Yavana Jathaka or were there many astrologers of
Yavana origin who were generally regarded as Yanacharyas?

This question gains significance as we move to see what Meena Raja, the author of
Yavana astrology, “Vriddha Yavana Jathaka” has to say.
He says that the Yavana astrology that he had written in 8000 verses was adapted from
Maya!

There was purva-muni who gave a lakh slokas on astrology to Maya. From Maya he has
written the Yavana astrology.

“Yaduktavan poorvamunistu sastram

Horamitam lakshamitam mayaya
tanmeenarajO nipunam swabhdhya
vichintya chakreshtya sahasra matram”

The reference here seems to be to Surya Siddhantha. But Meenaraja recalls Maya’s
contribution to his book on Yavana Jathaka. Does it mean that Maya was originally a
Yavana? He received the sastra from Surya (purva muni?) in Romaka desa which was
located in the Atlantic Ocean (90 degrees to the west of Lanka). Does it mean that the
Romaka desa or Mlechcha desa or Yavana desa was originally the Atlantis that was
submerged thousands of years ago?

Was Maya the Yavanacharya mentioned by Kashyapa, Narada and Parashara?

Their list of 18 pravarthakas does not contain the name Maya, but only Yavanacharya.

The famous Vastu sastra by name ‘Mayamatha’ was authored by Maya. The name Maya
is found in many places with reference to architecture in the Ithihasas. Was he the same
or descendant of Maya whom Meena Raja recognizes as having received the astrology
from Purva muni?

Another question comes on how Maya, considered as a Danava came to be regarded as

Mlechcha?

On a further probe on this question, let me quote an important verse from Yavana Jathaka
of Yavanacharya.

In the last chapter of his work, he traces the origin of the astrology of Yavanas.
Chapter 70-3.:-
“Some who are students of the laws (of astronomy) find that it is good to follow the
opinion of the sage Vasistha”

Does he mean that sage Vasishta was the first teacher of Yavana astrology?

Seems so, if we look at the early mention of Mlechchas and Yavanas in our scriptures.

Vasishta connection to Mlechchas.

The first mention of Mlechchas comes in Valmiki Ramayana in connection with sage
Vasishta! Sage Vishvamitra wanted to take possession of the Sacred cow, Shabala of sage
Vasishta. But he was given a stiff fight by the entities produced by Shabala at the
guidance of Vasishta. The Yavanas and Mlechchas were created from the different parts
of the body of the scared cow.

"From the 'hums' of her mooing Kaamboja-s similar to sunshine are born, from her udder
Pahlava-s wielding weaponry are born, from the area of her privates Yavana-s, likewise
from her rectal area Shaka-s, and from her hair-roots Mleccha-s, Haariitaa-s along with
Kirataka-s are issued forth. “[1-55-2, 3] (6)

"At that very moment, oh, Rama the legatee of Raghu, Vishvamitra's army comprising
foot-soldiers, elephants, chariots and horses is utterly slaughtered by the Yavana,
Mleccha etc., forces generated by the Sacred Cow.” [1-55-4] (7)

These Yavanas were golden in body colour.

"Then the earth was pervaded with the Shaka-s associated with Yavana-s, who have
effectuation and bravery in overcoming their enemy forces, and who are golden in bodily
colour similar to the golden pistils of flowers which complexion is outlandish.” [1-54-
21b, 22a] (8)

In Kishkinda Khandam, we hear Sugreeva ordering the vanaras to search for Sita in the
regions of Yavanas in the North and then in Himalayas.

"There in the north, the provinces of Mleccha-s, Pulinda-s, that way Shurashena -
Prasthala - Bharata - Kuru - Madraka - Kaambhoja - Yavana shall be scrutinized along
with the cities of Shaka and Darada, and then search in Himalayas. [4-43-11,12] (9)

This shows that the land of the Yavanas was not in the Himalayan ranges but beyond
them or next to them. There were other groups considered along with Yavanas who had
thrived within the boundaries of present day India. But our search is to identify them at
the time of their origins.
The formation of the Mlechchas or their coming to existence was connected to Vasishta
whom Yavanacharya had mentioned in Yavana Jathaka. The Mlechchas and Yavanas
were used for applying their brute physical force in the fight against Vishvamitra. In
Mahabharata war also they had taken part and fought against Arjuna.

Among the many instances mentioned about Mlechchas in Mahabharata, let me quote
this from Drona parva, chapter 92:-

“And many terrible Yavanas and Paradas and Sakas and Valhikas, and Mlecchas born of
the cow (belonging to Vasishtha), of fierce eyes, accomplished in smiting looking like
messengers of Death, and all conversant with the deceptive powers of the Asuras and
many Darvabhisaras and Daradas and Pundras numbering by thousands, of bands, and
together forming a force that was countless, began to shower their sharp shafts upon the
son of Pandu.”

Vasishta’s connection to bringing Mlechchas into fore is noted here. In addition their
Asuric power is also mentioned.

It is improbable and unscientific to assume that Mlechchas and other people were
‘created’ by the scared cow or by Vasishta. But it is probable to assume that Mlechchas
and others were there in existence already and were given a kind of lease of life by
engaging them in a war against Vishvamitra. After the war, Vasishta might have become
their preceptor and taught the many facets of way of life enunciated by Vedas that were
earmarked as suitable for non Vedic or asuric persons. (From Asura, the term Assyria
may have been born). The origins of Yavana astrology must have been from Vasishta – a
notion given by Yavana Jathaka also.

This explanation convinces the common Vedic origin of astrology, but does not solve the
riddle of common origins of North Indian people and the Mlechchas.

There indeed exists a pointer to this in Valmiki Ramayana.

Origins of Mlechchas and Yavanas in North India.

The first ever mention of a term similar to Yavana appears in the narration of lineage of
Rama by sage Vasishta (Many Vasishtas must have lived. Vasishta may be the surname).
The father of Mandhaata was Yuvanaashva. Yuvanaashva was the 14th king in the
lineage in which Rama was the 40th king.

“dhundhumaaraat mahaatejaa yuvanaashvo mahaarathaH |

yuvanaashva sutaH asiit maandhaataa pR^ithivii patiH || 1-70-25

After Yavanaashva, Mandhaata became the king of the Ikshvaakus. After Mandhaata,
there were variations.
The origins of Chola kings of Tamil lands mentioned in the copper plates unearthed in a
place called Thiruvalangadu about 100 years ago gives common ancestry to Cholas
with Ikshvahus until the time Mandhaata.

After Mandhaata there was a division. In the Ikshvaku dynasty, only the eldest son
ascended the throne.
The other children of the king had ruled other parts or had founded their own dynasties.
King Sibi had come in the lineage of siblings.
In Sibi’s lineage, king Cholavarman came who founded the Chola kingdom. This
information is found in the copper plates.

In these lines, it is possible to theorize that Mandhaata had more than one son and they
were keen on establishing their dynasties. One of the other sons may have been named
after the grand father, Yuvanaashva, as Yavanaashva.

His off springs might have become known as Yavanas.

Further down the line in the period of Asita, the 19th king, hostilities erupted for the first
time to capture the throne of the Ikshvakus. (Valmiki Ramayana 1-70-28)
In all probability, this must have been a fight for the throne among cousins. Asita was
dethroned and for the first time in the history of Ikshvakus, the reigning king was
defeated.

The narration goes on with the mention of Asita’s son becoming emperor of the dynasty.
Sagara, Asita’a son born after his death was raised by sage Chyavana and he captured
the throne. Though there is no explicit mention in Valmiki Ramayana on how he wrested
the throne from his enemies, there are stories about Sagara’s valour in vanquishing his
enemies, the Haihaya-s, Taalajanghaa-s, and the Shashabindu-s who defeated his father.
Sagara defeated them and condemned them as outcasts. One of them might have been the
Yavanas, the offsprings of another son of Mandhaata.

There is a narration in connection with this that “While doing so, Sagara makes yavana-s
tonsured, shaka-s or so-called Scythians, as half-tonsured, and paarada-s as shaggy
haired ones, thus stripping of their Kshatriya-hood. Taking the nearness of name paarada
to Persia, it is said that the kings repulsed by Sagara taken domicile in the Middle East
and a aaryan or a aa riaan is Airan or present day Iran, and age-old are Indo-Iranian
links. Further, the word Asia has its own nearness to the name of king Asita.”

The outcast groups were originally valiant persons of the Ikshvaku clan, possessing all
attributes of kingship and followers of Vedism.

Hostilities among siblings were something unheard of in those days. The epitome of
virtuous relationship among siblings was demonstrated in Rama’s times. The rivalry
among the children of siblings formed the theme of Mahabharata. Today litigation issues
between siblings are the highest in number among the court cases. The siblings were the
sa-pindees, sharing the same pinda (body parts) of the parents and therefore are close to
each other in body parts. That is why the house of siblings is close to the lagna (3rd bhava
on both sides of the lagna) – coming before all the other relationships including mother
and father.

The first Mlechchas

The first to leave the country to settle down in the fringes must have been these groups,
who though had knowledge of Vedas and Vedic life were restrained from following
Vedism. That is how the Mlechchas must have come into existence. The reverse of every
tenet of Vedism was followed by them. Their lineage must have continued in such
condemnation until, called by sage Vasishta to fight against Vishvamitra.

In return for their timely help, Vasishta might have decided to make their life better by
teaching them all that is not followed by Vedic system but was anyway sanctioned by
Vedas. As naturally brilliant and valiant groups, due to their roots in Ikshvaku dynasty,
they must have improvised the system they learnt from Vasishta. It is probable to assume
that they spread further west and north west and founded Romaka (in Atlantis). The
interaction with Bharata varsha also continued as seen from the way Vedic seers had
glorified them as Rishis and Jyothish pravartahkas.

All this has happened before Rama’s times and through the period after Rama. The
antiquity of the connection can be ascertained from this. The non-Vedic life style and
Philosophy they pursued can be seen reflected in the religions that evolved in these
regions.

After the submergence of Romaka, (Atlantis) the survivors must have spread all over
Europe. They must have carried the Mlechcha astrology which is now known as the
western astrology. Western astrology of today is nothing but Yavana astrology whose
connection to Vedic astrology was explained in the main part of this essay.

Today this knowledge has survived, but their roots have been forgotten. Perhaps
researchers can trace the origins of Europeans and western astrology to the lost Atlantis.
But before that, the connection with Bharat was there with their familial roots traced to
Ikshvaku and other dynasties of North India.

Historically we need a lot more inputs to substantiate this.

But from astrological texts, this connection to India can be convincingly explained.
References:-
(1) The 18 pioneers of astrology.

S.No Kashyapa Narada Parashara

samhita samhita Hora
sastra (2) (Valmiki Ramayana 2-4-18)
1 Surya Brahma Surya
2 Pitamaha Vyasa Vishwasrit avashhTabdhaM cha me raama
3 Vyasa Vasishta Vyasa nakshatraM daaruNairgrahaiH |
4 Vasishta Athri Vasishta aavedayanti daivajJNaavH
5 Athri Parashara Athri suuryaaN^gaarakaraahubhiH || 2-4-
6 Parashara Parashara Parashara 18
7 Kashyapa Narada Kashyapa
8 Narada Garga Narada (3) Yajur Veda sloka on Sun
9 Garga Mareechi Garga
Om AasatyEna rajasA vartamAnO
10 Mareechi Manu Mareechi nivESayannamrutam martyancha,
11 Manu Angiras Manu HiraNYayEna SavitA
12 Angiras Lomasa Angiras rathEnAdEvO yAti bhuvanA
(Romasa) vipaSyan
13 Lomasa Chyavana Lomasa
(Romasa) (Romasa) On Angarakan (Mars)
14 Poulisa Yavana Poulisa
15 Chyavana Brighu Chyavana agnir-mUrdhaa diva: kakutpati:
16 Yavana Sounaka Yavana pruthivyA
17 Brighu Poulastya Brighu ayam, apAgumrEtAgumsi jinvati,
18 Sounaka Acharya Acharya
On Sukran ( Venus)

prava: SukrAya bhAnavE bharadhvagum havyam matim chAgnayE supootam,

yO dhaivyAni mAnushA janUgumshyantar viSvAni vidhmajA jigAti

On Soman (moon)

AapyAyasva samEtu tE viSvata:

SOma rushNiyam, bhavaa vAjasya sangathE

On Budhan (Mercury)
UdhBhddhyasvAgnE prati jAgruhyEna-mishDApoortE sagum-srujEthAmayam cha,
puna: kruNvagumstvA pitaram yuvAna-manvatAgumseet thvayi tanyumEtam

On Bruhaspathi (Jupiter)
BruhaspatE atiyadharyO arhAd dhyumad vibhAti kratumajjanEshu,
yaddhdayacchavasarta prajAta tadhasmAsu dhraviNam dEhi chitram
On Rahu:-
KayAnacchitra Aabhuvadhatee sadhAvrudhasakhA, KayA SuchishDayA vrutA

On Sani (Saturn)
SannO dEveerabhishDya aapO bhavantu peetayE, SamyOr-abhisravantu na:

On Ketu:-
Ketum kruNvanna kEtavE pESO maryaa apESasE, samushadhbhi-rajAyathaa:

(4)
Yavana Jathaka, Chapter - 72
First verse is quoted here:-
1. (The first navamsa) in Aries (represents) the letter ka; in Cancer, ya; in Libra, ca;
and in Capricorn, pa. (The second navamsa) in Aries is cha; in Cancer, a; in Libra,
kha; and in Capricorn, pha.

(5)Vaayu purana (59 – 79 )

“RusheethyEsha gathou Dhatu sruthou satyE tapasyatha

yEthat anniyatham yasminBrahmaNa sa rushi smrutha: //

(6) Valmiki Ramayana1-55-3

tasyaa hu.mkaarato jaataaH kaa.mbojaa ravi sannibhaaH |

uudhasaH tu atha sa.njaataaH pahlavaaH shastra paaNayaH || 1-55-2
yoni deshaat ca yavanaH shakR^i deshaat shakaaH tathaa |
roma kuupeSu mlecChaaH ca haariitaaH sa kiraatakaaH ||

(7) Valmiki Ramayana1-55-4

taiH tat niSuuditam sainyam vishvamitrasya tat kSaNaat |

sa padaati gajam sa ashvam sa ratham raghuna.ndana || 1-55-4

(8) Valmiki Ramayana1-54- 21

taiH aasiit sa.mvR^itaa bhuumiH shakaiH yavana mishritaiH || 1-54-21

prabhaavadbhirmahaaviiryairhemaki.njalkasannibhaiH |- yadvaa -
prabhaavadbhiH mahaaviiryaiH hema ki.njalka sa.mnibhaiH

(9) Valmiki Ramayana 4- 43-11 & 12

tatra mlecChaan pulindaan ca shuurasenaan tathaiva ca |

prasthaalaan bharataan caiva kuruum ca saha madrakaiH || || 4-43-11
kaa.mboja yavanaan caiva shakaan pattanaani ca |
anviikshya daradaan caiva himavantam vicinvatha || 4-43-12