Introduction

2. What is Astrology?

Coming back to the western terms, astronomy is mainly dealing with calculations of the planets' movements and other astrophysical characteristics, in which the ancient Indian astronomers were great masters. There are more than five mediaeval Jantar Mantars (astronomical observatories) all over India (in Delhi, Jaipur, Ujjain etc.) which are functioning and giving accurate results even nowadays. The astronomical calculations given in the Surya Siddhanta (which is said to be authored by the great demon Maya) gain support in their accuracy even from the modern observations. The branches of astronomy within Jyotish are Ganita or Siddhanta (calculations) and Gola (spherical astronomy).

On the other hand, astronomy is basically dealing with the effects of karmic reactions on the native based on the indications of the planetary movements. We should understand a basic truth here instantly; That it is not that the planets’ influence or control over our lives. They just indicate the changes expected due to our own karma, i.e. previously committed activities. So Jyotish is a method for divination of the native's fate and character based on the movement of the planets. The planetary movements indicate the changing quality of the time, which activates different types of karmic reactions. Thus the basic difference between astronomy and astrology is that astronomy mainly deals with the measurement of the quantity of time, while astrology deals with the changing quality of the time. these qualities are divided into three main categories in Vedic philosophy: Sattva (goodness, the principle of balance and maintenance), Rajas (passion - the principle of activity and creation) and Tamas (the principle of inactivity and destruction). These modes of the material nature (Prakriti) are called Gunas. As the three Gunas direct everything in the material reality, Jyotish is a method for studying and predicting the changes of the three Gunas. Vedic Astrology has altogether four branches: Jaataka or Hora (predictive astrology dealing with birth charts), Prashna (horary astrology dealing with query charts), Muhurtha (electional astrology dealing with auspicious moments for activities) and Nimitta or Samhita (science of omens dealing with different natural occurrences and signs of the physical body for divination).

3. What is the difference between Vedic and Western Astrology?

 The basic difference between Vedic and western astrology is that Vedic astrology is based upon the statements of the Vedic literatures and Vedic sages, and thus it can be accepted as a science free from the imperfections and limitations of the materialistic mind. On the other hand, the western astrology has evolved more or less on the basis of hearsay, experimentation and has suffered radical changes from its origins in Persian and Greek astrology. Often times we find that in western astrology a new principle emerges and its proponents try to prove its validity by making statistics with randomly selected sample charts. These methods may be accepted as valid within the ideological framework of modern western science, but are totally different from the time-tested paradigms accepted in the Vedic tradition. In the world of Vedic astrology, three factors are pre-eminent for those who practice this science

1. A principle under discussion should be mentioned by the classic writers of Jyotish, the array of whom extends from the ancient Maharishis to many renowned mediaeval Pundits in astrology. If the principle is not mentioned, then at least the known body of classical Jyotish should not contain a principle contrary to the proposed one.
2. If the first factor is checked for, then the principle proposed should stand the test of logic and reason (nyaaya), i.e. should be some logical derivation of the existing established principles.
3. If the above two factors are confirmed, then the principle proposed should also stand the test of application on a large number of randomly selected sample charts.

Alongside the observation to the above three factors, there's room for research work and detailed explanation of Jyotish principles, because the classic works are not complete, as many parts of them have been lost, and on many topics they give only very short an concise explanations, which need elaboration to become actually applicable.;

As for the practical differences between Vedic and western astrology, they are the following:

1. The starting point and reference for dividing the Ecliptic into the twelve signs of the Zodiac is different. In western astrology the tropical zodiac is in use, which is determined by the Sun's apparent yearly cycle above the Earth. This has four specific points: the summer and winter solstice and the vernal and autumnal equinoxes. These points will determine the starting points of the four cardinal signs (Chara Rasis). But the experience have provided the fact that the Sun does not return to the same location on the background of the stars, but has a small backwards movement, which comprises about 50 1/3 second of arc. This backwards movement of the Sun compared to the stars is called precession or Ayanamsha. The significance is in the fact that the Vedic Zodiac is measured against the groups of stars called Nakshatras, and thus it is called the fixed or sidereal zodiac, while the western is called the tropical or movable zodiac. The staring point of the sidereal zodiac was established by the Calendar Committee of the Government of India to be identical with the opposite position of the star Spica in the middle of Chitra Nakshatra. Thus the beginning of Aswini Naksatra and sign Aries would fall in exact 180 degrees from there. The year of coincidence of the two zodiacs (when the precession or Ayanamsha equals zero) was established by N.C. Lahiri, the then head of Astro-Research Bureau of Calcutta to be the vernal equinox of 285 AD. He also established a method for calculating the Ayanamsha or increasing difference between the two zodiacs which is known as the Lahiri Ayanamsha. Although several other methods exist by different respected astrologers, we have found that the application of Lahiri Ayanamsha gives the most correct results even in divisional charts, although even this value may be a little inaccurate. So for want of more exact Ayanamsha, this one is suggested for use.

Thus, the first difference between a Vedic and western chart is that the planets and Lagnas are positioned backwards by approximately 23 degrees, depending on the date of birth. 

2. While in western astrology, the distant planets like Neptune, Uranus, Pluto and nowadays even Chiron find their place, the planets in a Vedic chart would be Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn and the two lunar nodes: Rahu (Dragon Head) and Ketu (Dragon Tail). Thus a Vedic astrologer works with nine planets, and the reading would some times include up to 10 Upagrahas or shadowy planets like Dhuma, Vyatipata, Paridhi, Indrachaapa, Upaketu, Mandi, Gulika, Kaala, Yamaghantaka, Arthaprahaara, and Mrityu. The methods for their calculation will be given in the subsequent sections.

3. Vedic astrology has made extensive use of the Lunar Mansions called the Nakshatras, which number to 27. Thus, while in western astrology the zodiac is only divided into 12 zodiacal signs, Jyotish also uses the division into 27 Nakshatras, occupying 13 degrees and 20 minutes of arc each.

 4. Vedic astrology also has a number of tools unique to it, which do not find their use in western astrology. These are divisional charts (Vargas), which give us an opportunity to erect a separate chart for every life area of the native; the multiple Dasa systems, which allow us to time events relating to different factors or life areas in the life of the native; Karakas or significators, which give us a clue about the different persons or other items in the life of the native; and also a host of other predictive methods like Ashtakavarga, Sudarshana Cakra, Sarvatobhadra Cakra, Sahams, etc.

 5. In Vedic astrology we would try to trace out the spiritual status of the native and also the karmic forces activating the different life events, and approach the chart as a map for the different opportunities in the perspective of the native. Vedic philosophy is in full support of the astrologer, as the Veda state that everyone is an eternal spirit soul and his contact with matter is just a temporary phenomenon, which can be overcome by the proper utilization of the native's free will. Therefore the astrologer can pinpoint the obstacles on the path of the native's self-realization and spiritual development, and can indicate him the proper way to elevate himself to the ultimate goal of life, liberation from the material plane of consciousness. The astrologer can suggest suitable remedies that will not only give relief from material suffering or fulfil his lawful desires, but also serve his ultimate benefit by elevating him to the plane of pure knowledge and consciousness, and, possibly, love of God.

As we have explained in Section 1., Vedic Astrology comes from the fountainhead of all knowledge, the Supreme Lord Vishnu or Krishna, and is therefore perfect. Of course our understanding of this perfect knowledge may be imperfect, therefore the adept should take precautions and prepare himself for the acceptance of this sublime knowledge. he should elevate his consciousness by Saattwik lifestyle, including non-violence and vegetarianism, purity and simplicity, and also by meditation, worship of God and regular chanting of sacred Mantras. He should also remember that all branches of Vedic knowledge were and are handed down through the Guru-Parampara or disciplic succession, which helps tom preserve this knowledge in its original form, and prevents it from becoming corrupted or distorted. Therefore a sincere student should accept a qualified Jyotish Guru. who can convey to him all the truth handed down by the Parampara. In this way he will become able to correctly understand the knowledge of Jyotish and apply it with great accuracy.

Thus the source for proficiency in Jyotish is fourfold:

1. An in-depth study of the classic writings of the Maharishis.
2. Receiving education form a Jyotish Guru who is in the Guru-Parampara
3. Acquiring proficiency and experience by practicing the learned principles in real-life
4. Receiving guidance form the Super soul (Paramatma) within the heart.

There is always a great controversy within scientific circles about the age and dating even of the Veda and Puranas themselves, not to speak of the Jyotish tradition. According to the accounts found in the Puranas, even Lord Brahma and Lord Shiva were educated in the science of Jyotish, therefore it should have existed since the beginning of the creation of the Universe, which was hundreds and billions of years ago. Then this knowledge was passed down to the Maharishis, sons and grandsons of Brahma: Surya, Pitamaha, Vyasa, Vasistha, Atri, Parashara, Kashyapa, Narada, Garga, Marichi, Manu, Angira, Lomasha, Paulisha, Chyavana, Yavana, Bhrigu and Saunaka. Some of them have compiled their knowledge into books, which were preserved and rewritten during the ages. Some of them are Surya Jataka, Narada Samhita, Garga Hora, Bhrigu Samhita, and Brihat Parashara Hora Shastra. It is stated in the Vedas that the present world age, Kali yuga started at the time of the vernal equinox  on February 18 in year 3102 B.C., when all the planets conjoined around the star Zeta Piscium, which also indicates the staring point of the sidereal Zodiac (i.e. 0 degree of Aries) Rahu almost exactly conjoined the star Spica, at 180 degrees of the Zodiac. This is also said by the Puranas to be the time of disappearance of Lord Sri Krishna, who have manifested his divine Lila on this planet for 125 years, and Kali yuga began after His returning to His eternal spiritual abode. It was around this time that Maharishi Vedavyas compiled and wrote down the Vedas, Puranas and Mahabharata, and also the first written version of Brihat Parashara Hora Shastra should date back to this time. Of course the works of more recent authors like Varaha Mihira, Prithu Yasas, Kalyana Varma etc. date to the middle ages, still they are accepted as classic works, because they are mostly based on sometimes already lost more ancient works which these authors studied with great care. nevertheless, without the able guidance of a Jyotish Guru, you will not be able to discern the essence of Jyotish, because even nowadays a lot of false or imperfect information is published.

Jyotish is useful because it gives you a bird’s eye view on your life’s events, the trends and tendencies etc. It also indicates what you should expect or not expect to happen, and gives guidance in any field in life. 

The aspiring Jyotish should also daily recite the holy Mantras of the Vedas. The most potent mantra in this age, as advised by Bhagavan Shri Caitanya Mahaprabhu is the Hare Krishna Maha Mantra:

This should be chanted one or more malas (108 times) daily. Also Pandit Harihara states that a Jyotish will attain Siddhi in prediction only if he attains perfection in chanting of the Mantra received from his Jyotish Guru. I recommend to chant the following Mantra: 

Sri Krishna is the Supreme Guru, residing in everyone's heart, and He will guide you to your real Jyotish Guru, if you chant this Mantra 108 times daily. The most effective way is to chant it at once after waking up, before your feet touch the ground. This because the sinful karma represented by Saturn is in the feet, and when we touch the ground with our feet, we make an offence against Bhumi Devi, the Goddess of the Earth. Therefore we should chant some mantras for purification of our sins, before we touch the ground with our feet. 

Astrology for Beginners
Hindu Predictive Astrology
How to Judge a Horoscope  

Brihat Parashara Hora Shastra    

Jaimini Maharishi's Upadesa Sutras
Crux of Vedic Astrology: Timing of Events
Vedic Remedies in Astrology
Narayana Das
Vimsottari and Udu Dasa’s
Varga Chakra (A collection of Authors; edited by S. Rath)

Vedic Astrology: An Integrated Approach  

Visti Larsen
Jyotisa Fundamentals

Brihat Jaataka by Varahamihira
Saravali by Kalyana Varma
Jaataka Parijata by Vaidyanath Diksita
Sarwartha Chintamani by Venkatesha Sharma
Jaataka Bharnam by Pandit Dundhiraj
Hora Ratnam by Bala Bhadra
Uttara Kalamrita by Kalidasa
Phala Deepika by Mantreshwara

Prasna Marga by Pandit Harihara
Prasna Tantra by Neelakantha
Krishneeyam by Sri Krishna Acharya

Muhurtha Chintamani by Acharya Sri Ram 

Brihat Samhita by Varaha Mihira 

Deva Keralam by Achyuta Daivajna
Bhrigu Sutram by Maharishi Bhrigu

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