The Fallacy of Hotch-Potch Astrology

-----------------------------------By Dharmapada Das

Recently I was reading the February edition of The Astrological Magazine. I came across something in the
editor's address at the First International Symposium on Vedic Astrology that caught my attention. Dr.
Raman advised against making a "hotch-potch" of Hindu and Western astrology and felt that this would
only lead to confusion. I am sure that few, if any, of the modern writers who have presented Vedic
astrology in the English language expected it to be accepted piecemeal and spliced onto other systems.
How actually are we to understand and apply Vedic astrological teachings?
In the Bhagavad Gita, Lord Krishna sheds some light on this question. The second verse in the fourth
chapter is a keystone verse for understanding Vedic knowledge:
Evam Paramapara Praptam
Imam Rajarshayo Viduh
Sa Kaleneha Mahata
Yogo Nashtah Parantapa
"This supreme science was thus received through the chain of disciplic succession, and the saintly kings
understood it in that way. But in the course of time the succession was broken, and now that science as it
is appears to be lost."
In other words, Lord Krishna recommends that one understand Vedic knowledge through the disciplic
sucession, that is to say, the Vedic sages. Why is this? Knowledge coming down in disciplic sucession by
pure sages in contact with the supersoul (Paramatma) originates from a divine source and is free from the
defects of mundane sensory perception.
And what are these defects? According to the Vaishnava Scriptures these defects are of four basic types
such as -bhrama- or error due to wrong perception of one object for another, -pramada- or error due to
carelessness, -vipralipsa- or error due to cheating propensity and -karanapatava- or error due to the
incapabilities of the senses. He (Jiva Goswami) therefore accepts shabda and no other evidence; the rest he
treats as purely subsidiary." By shabda brahman is meant trascendental sound vibration such as is found in
the Vedas.
At this point, let us define Vedic astrological teachings; we are basically speaking of Parashara Muni. He
has given us a complete system of astrology in his book Brihat Parashara Hora Shastra. He has not said
that it was incomplete or a "first installment." And though he spoke it to Maitreya, he had the man of this
present age, the Kali-yuga, in mind. This is evident from the sections that deal with Ashtaka-varga and
Vimshotari dasha. Although there are some lesser Vedic sources such as Satyacharya's teachings, almost
all Hindu astrology corresponds to Parashara's system (and is therefore known as Parashari astrology.) So
who was Parashara in the first place? There is a nice narration in the Hari Bhakti Sudhodaya (a section of
the Naradiya Purana) which illustrates how exalted Parashara was. Apparently, Markandeya came upon a
meeting of sages in a forest clearing somewhere. They were sitting in a circle and among them was
Parashara, who was just a boy of seven at the time. He was seated on the lap of Vasista Muni, who was the
family priest of Shree Ramachandra, a plenary Vishnu avatara. To be seated on the lap of Vasista is in
itself a great honor. But to get on with the story, Markandeya fell at the feet of Vasista and offered his
respects. Parashara, in turn, bowed down to Markandeya. Markandeya disapproved of this and instructed
the boy that elders should receive respect and not humble themselves to those of lesser age. Parashara
showed surprise and stated that, since he was only seven, he was not an elder. Markandeya, however, cited
the sages as defining age as time which is spent in rememberance of Vishnu. Markandeya went on to say
that Parashara's devotion was unalloyed and that the boy was in constant contact with the Supersoul.
Therefore, Markandeya said that, although only a boy, all of Parashara's seven years counted whereas if
the time that all others present there had remembered Vishnu were added together it would not exceed
even five years. That is why Markandeya considered Parashara to be the eldest person in the assembly.

From this story we can conclude that Parashara Muni is certainly an exalted personality and a pure
medium for astrological knowledge. His teaching would not be tinged with any of the aforementioned
empiric defects. Keep in mind that he is also the father of Vyasa, who compiled the very Vedas.
As far as Parashara's sources are concerned, he states in several places in his Hora Shastra that "I was
instructed by Brahma that..." or "such and such I have heard from Narada." We know from the Bhagavat
Purana (Canto two, Chapter nine) and other similar sources that Brahma is the Adi-Devo Jagatam or first
demigod of the universe and Para Guru, the supreme guru (verse five). He was so successful at yogic
practice that the Supreme Personality of Godhead appeared before him from Vaikuntha, shook his hand,
and referred to him as being Veda-garbha or impregnated with the Vedas. Brahma may therefore be
considered a perfect source of knowledge as he has the recommendation of Narayana and saw him
Personally! Narada is his offspring.
This means that astrological knowledge coming down from Brahma to Narada to Parashara are certainly
free from mundane defects. And to learn from such sages is the perfection of the above keystone verse.
On the other hand, even is one looks for empiric evidence, he may rest assured. Since the close of the
Vedic age several thousand years ago, some of the greatest intellects of India have applied themselves to
this system of astrology. They have been patronized by great kings and wealthy men and have had ample
facilities. Their findings and understandings of Parashara's system have been documented in the form of
such great books as Brihat Jataka by Varaha Mihira and Jataka Parijata of Vaidyanath Dikshita.
Experimentation with the system has not been lacking.
With this in mind, is it really appropriate for us newcomers to chop it up piecemeal or blend it with this
technique or that? Vedic astrology has only been known in the West for ten or twenty years at the most; as
such, who are we to come along with our computers and and in such a short span of time think that we
understand something that the previous teachers did not?
This is not the way to understand Vedic knowledge. In the 34th sloka of the same fourth chapter of Gita
mentioned above, Lord Krishna also advises Pariprashnena Sevaya or humble inquiry and a service
attitude. That is the way to receive Vedic knowledge according to Lord Krishna, whom Arjuna deemed
infallible (Achutya).
In the West, of course, it is typical to be challenging in academic circles. It is fashionable to be original
and disprove one's predecessors, or at least find out something new. That way one makes a name for
oneself. This is actually a good way to go if the goal is to develop new technologies, industries or to
project oneself across oceans to new continents. (Where would Christopher Columbus be if he weren't
original?) It is not a good way, however, to understand Vedic knowledge coming down in disciplic
sucession as pointed out in the Bhagavad Gita.
The speculative, experimental approach to Parashari astrology simply brings one to the point of fixing
something that is not broken, even tampering with the already refined. It is well documented that Vedic
astrology is very accurate in the timing of mundane events. In terms of personality analysis also, Vedic
astrology offers a soulful, instinctive perspective from Suryalagna (Sun chart), an emotional perspective
from Chandra (Moon chart), and a more general point of view from the Lagna proper or ascendent. It is
actually much broader than the Western system and replete with techniques and methods of analysis
otherwise unknown (such as planetary periods and methods for assessing planetary strengths). So why not
accept this wonderful system of astrology as it has been handed down instead of speculating on it with our
imperfect senses?
And it is questionable whether or not the Western system and Parashara's compliment each other. They are
different systems and it is wishful thinking that they will lead to the same place by a different road. It
would be more accurate to say that they are mutually exclusive of each other. Maybe this is what Jiva
Goswami meant by Vipralipsa; it is possible we fool ourselves without really knowing it. Therefore, let us
avoid making a hotch-potch of astrology as Dr. Raman advises. As we go about the study of Vedic
astrology let us recall the Gita's keystone verse as presented above and try to understand from the previous
acharyas (teachers). As a final inspiration, we shall meditate on Arjuna's words from the seventh shloka of
the Bhagavat Gita:

Sisyas te 'ham shadhi mam tvam prapannam

"Now I am a soul surrendered unto you. Please instruct me."
OM TAT SAT