Vedic Numerology Planets
Maureen Quartaro
In astrology Sun and rahu are the strong enemies and when they both sit to gather, they form a grahan yoga while in numerology, number 1 is ruled by Sun while number 4 is ruled by rahu. And both of these are lucky for each other. For a number 4, the luckiest numbers are number 1 and 7. So, which one is correct? I have seen many number 4s use number 1 for become extremely successful. Isaac Newton was a number 4 and 1 combination, Bill Gates is a 1 and 4 combination and there are endless examples
Same way, in astrology, Moon and Ketu are enemies. In numerology, number 2 is Moon and number 7 is Ketu, the 2 and 7 combination is considered as one of the best in numerology. Leonardo dicaprio, Shah Rukh Khan and many other are the example of 2 and 7. Even for marriage purpose, the combination of a person with number 2 birthdate and a person with 7 birthdate is considered as the best.
In astrology Sun and Mars are the best friends while in numerology they both share neutral relationship. Sun is number 1 and Mars is number 9. In fact, when you consult a numerologist for a marriage of a number 9 and number 1 then they also advice to stay cautious.
Another example is number 6 and 9. Number 6 is governed by Venus and Number 9 is governed by Mars. In vedic astrology, Venus and mars are enemies and gives bad results when they sit to gather especially in the love matters. At the same time, in numberology, numbers 6 and 9 belongs to the same group of numbers and number 6 is naturally lucky for a number 9. Also, they both are considered compatible for marriage as well.
The Vedanga Jyotisha is one of the earliest texts about astronomy within the Vedas.[1][2][3][4] Some scholars believe that the horoscopic astrology practised in the Indian subcontinent came from Hellenistic influences.[5][6] However, this is a point of intense debate, and other scholars believe that Jyotisha developed independently, although it may have interacted with Greek astrology.[7]
Jyotisha, states Monier-Williams, is rooted in the word Jyotish, which means light, such as that of the sun or the moon or heavenly body. The term Jyotisha includes the study of astronomy, astrology and the science of timekeeping using the movements of astronomical bodies.[13][14] It aimed to keep time, maintain calendars, and predict auspicious times for Vedic rituals.[13][14]
Astrology remains an important facet of folk belief in the contemporary lives of many Hindus. In Hindu culture, newborns are traditionally named based on their jyotiṣa charts (Kundali), and astrological concepts are pervasive in the organization of the calendar and holidays, and in making major decisions such as those about marriage, opening a new business, or moving into a new home. Many Hindus believe that heavenly bodies, including the planets, have an influence throughout the life of a human being, and these planetary influences are the "fruit of karma". The Navagraha, planetary deities, are considered subordinate to Ishvara (the Hindu concept of a supreme being) in the administration of justice. Thus, it is believed that these planets can influence earthly life.[22]
India's University Grants Commission and Ministry of Human Resource Development decided to introduce "Jyotir Vigyan" (i.e. jyotir vijāna) or "Vedic astrology" as a discipline of study in Indian universities, stating that "vedic astrology is not only one of the main subjects of our traditional and classical knowledge but this is the discipline, which lets us know the events happening in human life and in universe on time scale"[25] in spite of the complete lack of evidence that astrology actually does allow for such accurate predictions.[26] The decision was backed by a 2001 judgement of the Andhra Pradesh High Court, and some Indian universities offer advanced degrees in astrology.[27][28] This was met with widespread protests from the scientific community in India and Indian scientists working abroad.[29] A petition sent to the Supreme Court of India stated that the introduction of astrology to university curricula is "a giant leap backwards, undermining whatever scientific credibility the country has achieved so far".[25]
In 2004, the Supreme Court dismissed the petition,[30][31] concluding that the teaching of astrology did not qualify as the promotion of religion.[32][33] In February 2011, the Bombay High Court referred to the 2004 Supreme Court ruling when it dismissed a case which had challenged astrology's status as a science.[34] As of 2014,[update] despite continuing complaints by scientists,[35][36] astrology continues to be taught at various universities in India,[33][37] and there is a movement in progress to establish a national Vedic University to teach astrology together with the study of tantra, mantra, and yoga.[38]
Indian astrologers have consistently made claims that have been thoroughly debunked by skeptics. For example, although the planet Saturn is in the constellation Aries roughly every 30 years (e.g. 1909, 1939, 1968), the astrologer Bangalore Venkata Raman claimed that "when Saturn was in Aries in 1939 England had to declare war against Germany", ignoring all the other dates.[39] Astrologers regularly fail in attempts to predict election results in India, and fail to predict major events such as the assassination of Indira Gandhi. Predictions by the head of the Indian Astrologers Federation about war between India and Pakistan in 1982 also failed.[39]
In 2000, when several planets happened to be close to one another, astrologers predicted that there would be catastrophes, volcanic eruptions and tidal waves. This caused an entire sea-side village in the Indian state of Gujarat to panic and abandon their houses. The predicted events did not occur and the vacant houses were burgled.[12]
[The current year] minus one,
multiplied by twelve,
multiplied by two,
added to the elapsed [half months of current year],
increased by two for every sixty [in the sun],
is the quantity of half-months (syzygies).
The ancient extant text on Jyotisha is the Vedanga-Jyotisha, which exists in two editions, one linked to Rigveda and other to Yajurveda.[41] The Rigveda version consists of 36 verses, while the Yajurveda recension has 43 verses of which 29 verses are borrowed from the Rigveda.[42][43] The Rigveda version is variously attributed to sage Lagadha, and sometimes to sage Shuci.[43] The Yajurveda version credits no particular sage, has survived into the modern era with a commentary of Somakara, and is the more studied version.[43]
The Jyotisha text Brahma-siddhanta, probably composed in the 5th century CE, discusses how to use the movement of planets, sun and moon to keep time and calendar.[44] This text also lists trigonometry and mathematical formulae to support its theory of orbits, predict planetary positions and calculate relative mean positions of celestial nodes and apsides.[44] The text is notable for presenting very large integers, such as 4.32 billion years as the lifetime of the current universe.[45]
The ancient Hindu texts on Jyotisha only discuss time keeping, and never mention astrology or prophecy.[46] These ancient texts predominantly cover astronomy, but at a rudimentary level.[47] Technical horoscopes and astrology ideas in India came from Greece and developed in the early centuries of the 1st millennium CE.[48][18][19] Later medieval era texts such as the Yavana-jataka and the Siddhanta texts are more astrology-related.[49]
The field of Jyotisha deals with ascertaining time, particularly forecasting auspicious day and time for Vedic rituals.[14] The field of Vedanga structured time into Yuga which was a 5-year interval,[40] divided into multiple lunisolar intervals such as 60 solar months, 61 savana months, 62 synodic months and 67 sidereal months.[41] A Vedic Yuga had 1,860 tithis (तथ, dates), and it defined a savana-day (civil day) from one sunrise to another.[50]
Kim Plofker states that while a flow of timekeeping ideas from either side is plausible, each may have instead developed independently, because the loan-words typically seen when ideas migrate are missing on both sides as far as words for various time intervals and techniques.[55][56] Further, adds Plofker, and other scholars, that the discussion of time keeping concepts are found in the Sanskrit verses of the Shatapatha Brahmana, a 2nd millennium BCE text.[55][57] Water clock and sun dials are mentioned in many ancient Hindu texts such as the Arthashastra.[58][59] Some integration of Mesopotamian and Indian Jyotisha-based systems may have occurred in a roundabout way, states Plofker, after the arrival of Greek astrology ideas in India.[60]
Water clock
A prastha of water [is] the increase in day, [and] decrease in night in the [sun's] northern motion; vice versa in the southern. [There is] a six-muhurta [difference] in a half year.
The Nirayana, or sidereal zodiac, is an imaginary belt of 360 degrees, which, like the Sāyana, or tropical zodiac, is divided into 12 equal parts. Each part (of 30 degrees) is called a sign or rāśi (Sanskrit: 'part'). Vedic (Jyotiṣa) and Western zodiacs differ in the method of measurement. While synchronically, the two systems are identical, Jyotiṣa primarily uses 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). After two millennia, as a result of the precession of the equinoxes, the origin of the ecliptic longitude has shifted by about 30 degrees. As a result, the placement of planets in the Jyotiṣa system is roughly aligned with the constellations, while tropical astrology is based on the solstices and equinoxes.
The word dasha (Devanāgarī: दश, Sanskrit,daśā, 'planetary period') means 'state of being' and it is believed that the daśā largely governs the state of being of a person. The Daśā system shows which planets may be said to have become particularly active during the period of the Daśā. The ruling planet (the Daśānātha or 'lord of the Daśā') eclipses the mind of the person, compelling him or her to act per the nature of the planet.
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