Qualifications and Usefulness of Astrologer - Varahamihira
Qualifications and Usefulness of Astrologers - Varahamihira
WHILE a well-informed and capable man proves a blessing to a family, a society, a community or a nation, an ill-informed and ignorant man will prove a curse to them all.
1)A Jyotishka or astrologer must be well versed in the three branches of knowledge, viz., Samhita, Siddhanta and Phalabhaga or General Sciences, Astronomy and the Predictive Astrology. An astrologer must be of noble birth, agreeable appearance, truthful and without jealousy, have proportional limbs, good joints and growth without physical defects, fine hands, nails, eyes, feet, chin, teeth, ears, forehead, eye-brows and head. He must have a fine physique, a high sonorous voice; defects of body generally indicate defects of mind and vice versa. He must have clean habits, noble mind, originality, eloquence, imagination, knowledge of place and time, strong-minded, learned in matters of remedial measures, hygiene, magic and ablutions, worshipper of the Devathas. He must observe fasts and penance; he must have remarkable genius, capacity to solve the difficulties and must be learned in astronomy, natural astrology and horoscopy.
2)He must have studied the works of Pulisa, Romaka, Vasishta, Surya and Pitamaha; have a correct knowledge of a Yuga (43,20,000 solar years), Varsha (a solar year), Ayana (6 solar months), Ruthu (2 solar months), Masa (a solar month), Paksha (15 solar days), Ahorathra (a solar day), Yama (one-eighth of a solar day), Muhurtha (one-thirtieth of a solar day), Ghati (one-sixtieth of a solar day), Prana (4 seconds), Truti (33,750th of a second) and parts of a Truti and other divisions of time and also of space.
3)He should possess a clear knowledge of the causes of Solar, Savana, Sidereal and Lunar months and of intercalary lunations and intercalary days.
4)A knowledge of the beginning and end of Shastyabada (a cycle of 60 years), a Yuga (5 years), Varsha (a year), Masa (a month), Dina (a day) and Hora (an hour) and of their lords.
5)He must know the solar and other divisions of time, their similarity and dissimilarity and must be capable of propounding the fitness or unfitness of each for particular purposes. The Nava Manas or divisions of time are, of man, of Devas, of Jupiter, of Pithris, of Star (sidereal), of the Sun (solar), of the Moon (lunar), of the Earth (terrestrial) and of Brahma.
6)If calculations in the five astronomical works produce different results, he must be able to calculate correctly the places of the Sun and planets by actual observation (by means of shadow and water level and with the help of astronomical instruments mentioned and described in Surya and other authoritative Siddhantas), of the termination of their Ayana (northward and southward course), of their being due east to the observer after rising and of their altitude at any time.
7)He must know the reason for the correction required for the conversion of the heliocentric into geocentric longitude and vice versa; the causes of the Ayana of the Sun and planets and of their slow and rapid movements at different times or Stambhana and Atichara.
8)He must be able to calculate the times of the commencement and end of the eclipses, the places of first and last contact, the magnitude and duration of them in total eclipses; he must be able to calculate the time between middle eclipse and the beginning or end of total phase, or Vimarda. He must also know the colour of the eclipsed lunar disc. He must be able to calculate beforehand the times of the Moon’s conjunction with the planets as well as other planetary conjunctions.
9)He must know the length, in Yojana (5 miles), of the daily motion of each planet in its orbit and of the orbit itself, and generally the length, in yojana, in every case.
10)He must know the Earth’s revolution round the Sun and round its own axis, its shape and size; the latitude of a place and its complement; the nature of the hour circle; the charadala, kala (the difference between 6 hours and half a day), the times of the rising of the zodiacal signs and be able to calculate time from shadow and shadow from time, and to convert longitude into right ascension and right ascension into longitude.
11)He must have capacity to meet objections and questions in clear and distinct language and of explaining the science in its purity, in just the same way separating the pure gold from all drugs and making it capable of retaining its value when submitted to the touchstone, to the fire and to the hammer.
12)One, who is incapable of entrapping others with a hard question or of answering such a one or explaining his views to his students, cannot expect to become a real astronomer.
13)The fool whose exposition is at variance with the text and whose illustrations are opposed to such expositions is like one who addresses Brahma as Parvathi and begins his praise by recounting the vices of a prostitute.
14)The predictions of an astrologer who knows astronomy well, who is able to calculate the exact Lagna with such helps as the shadow, water and astronomical instruments and who is well versed in horoscopy will never fail.
15)Vishnugupta or Chanikya says “flying with the speed of the wind, one might find it possible to cross to the ocean’s opposite shore; but a non-Rishi can never, even mentally, reach the opposite shore of the vast ocean of Jyotishastra”. This is a clear testimony that unless a man attains to the intellectual eminence of Maharishis he will not be able to read correctly the subtle influences contained in the folds of wonderful time. The Jyotishka must know such divisions of space as Rasi (space of 30o), Hora 15o, Trimsamsa or one degree and their strength or weakness; he must know the horoscopic strength of the planets with respect to their Dik (direction), Sthana (place), Kala (time), Cheshta (motions), conjunctions and the like.
16)He must know the temperament of the planets and the parts of the body governed by each; the minerals they represent, the caste, sex and authority; he must be able to state, from the time of conception with these occasions so as to insure belief; he must be able to say in what cases a child will die early, to calculate the longevity, to apply Ashtakavarga Tables to a given horoscope. How the several Raja, Chandra, Dvigraha and Nabhasa Yogas affect the fortunes of men. How the fortunes of men are affected by the positions and aspects of planets and to calculate the cause of one’s death and discover his future life afterwards.
17)He must also be able to discover auspicious periods for marriages and similar events.
18)In yatra or traveling he must know the fitness or unfitness of a Tithi (lunar day), Muhoorta and Lagna (a sign of zodiac) and Yoga for particular purposes. He must be able to interpret natural gestures and dreams; to state when a prince ought to start for battle to secure success in war; be learned in rules relating to ablutions and sacred fire ceremonies in honour of the plants and offerings to evil spirits; be able to interpret phenomena connected with sacred fires and with elephants and horses while mounting the same; be able to interpret the language and gestures of fighting men; be learned in the shadguna and upaya policies; be able to predict the success or failure of an undertaking; be able to interpret omens; have a knowledge of favourable halting places for the army; be able to read the colour of ceremonial fires; know when to employ the minister, spies, messengers and forest men; be able to give directions touching the capture of the enemy’s fortress.
19)On all the above quoted subjects, works of learned men exist. The predictions of one to whom the truths of the science appear as if spread before his eyes, written on his mind and planted in his breast will never fail. The principles of the science must be clear before his mental vision. A true astrologer is also one who has thoroughly mastered the science of Samhita treating of various miscellaneous subjects.
Samhita gives the motions of the Sun and planets; of their size, colour, rays, brilliancy and shape and changes in the same, of their disappearance and reappearance; of their courses and deviations therefrom; of their retrograde and re-retrograde motions; of their conjunctions with the stars and of their places among the stars.
It treats of the effects of Agastrya chara and Saptarishi chara on particular parts of the countries corresponding to particular portions of the elliptic; of the stellar divisions of every substance, animal, vegetable and mineral, of their increase or decrease according to the motions of the planets among the stars; of the formation and interpretation of various figures presented by the planets when meeting together; of planetary conjunctions; of planetary years; of monoonish indications of the weather; of the Moon’s conjunction with Rohini (4th constellation), Swati (15th constellation) and the two Ashadas (20th and 21st constellations), on particular week days of the month of Ashada and of predicting the nature of the coming weather and crops from the same. It treats about the prediction of immediate rain from surrounding phenomena; judging the nature of the future crops from the growth of plants and flowers; the halos round the Sun and Moon; lines of clouds crossing the solar disc at rising and setting the winds; meteoric falls; false fires; earthquakes; the red sky immediately before sunrise and after sunset; the fanciful shape of clouds; dust storms; thunderbolts; the price of food-grains; and gardening.
Indradhvaja, the rainbow architecture; the prediction of events from casual words and gestures from the cawing of crows; the formation of zodiacal circles for purposes of pransa.
Prediction of future events from phenomena connected with the deer, the dog and the motions of the wind; the construction of temples, towers and palaces; casting of images, founding the same; growth of plants and trees; under currents; annual ceremonies to be performed by princes for success in war.
The prediction of events from the flight of the Kanjana (a small black bird the Gracula religiosa) and from the appearance of various abnormal phenomena, expiratory ceremonies, miscellaneous planetary phenomena; ghritakambala; the royal sword; patta; the features of house, cock, a cow, a sheep, a horse, an elephant, a man and a woman.
The treatment of women; moles in the body; injuries to shoes and clothes; hairy fans; walking sticks; beds and seats; lamp-light; of tooth-brush and similar articles.
Generally, the determination of the fortunes of men and princes depends on matters enumerated above and changing every moment. It therefore behoves a prince to employ astrologers solely upon the work. As it is impossible for a single astrologer to observe and determine all the phenomena occurring day and night, the task must be assigned to four competent and well-paid astrologers; one of them to observe the east and south-east; another the south and south-west; a third the west and north-west; and the fourth the north and north-east. For the fall of meteors as they are and the like, sudden in nature and the determination of one’s fortunes depends on the shape, colour, gloss, size, and the like of these falling bodies and upon how they approach or cross planets and stars, there must be special men employed to do such important work. Bhagwan Garga observes thus-That prince meets with ruin who does not support a Jyotishka well versed in all the divisions and subdivisions of Samhita, Horoscopy and Astronomy.
Even men who, having conquered their passions and cut asunder all ties of family, and who live in woods, desire to question a learned Jyotishka regarding their future.
As is the night without a lamp and the sky without the Sun, so is a prince without a Jyotishka and he gropes his way in the dark and comes to certain grief.
If there were no Jyotishas, the muhurtas, the tithis, the nakshatras, the rutus and the ayanas would go wrong for want of proper calculations.
A learned Jyotisha not only escapes Hell but after death goes to the Brahmaloka and obtains salvation.
That Brahman Jyotisha who has mastered both the text and the purport of the entire science deserves to be respected and fed first on occasions of Sraddha and he purifies the party of diners.
To question an ignorant man is not unlike beginning a clod of earth at the gate of a city for a gift; whatever is truth will finally triumph.
He who knows well the Hora, the Ganita and the Samhita shastras ought to be respected by the prince who loves victory and fame and admitted into his court and well rewarded.
The service, which a single Jyotisha, having a knowledge of place and time, can render to a prince, cannot be rendered to him by a thousand elephants or by four thousand horses.
The evils of bad dreams, sad thoughts, bad omens and evil deeds and others will vanish immediately one hears of the Moon’s motion among the stars.
Neither the father nor the motion, nor the relations nor friends of a prince will desire so much his well-being and that of his subjects as a true and honourable Jyotishka does.
A competent astrologer will be a pillar of strength to the rulers and will be able to guide them through the political and financial troubles safely as does a clever sailor through the billows of a wild sea.
WHILE a well-informed and capable man proves a blessing to a family, a society, a community or a nation, an ill-informed and ignorant man will prove a curse to them all.
1)A Jyotishka or astrologer must be well versed in the three branches of knowledge, viz., Samhita, Siddhanta and Phalabhaga or General Sciences, Astronomy and the Predictive Astrology. An astrologer must be of noble birth, agreeable appearance, truthful and without jealousy, have proportional limbs, good joints and growth without physical defects, fine hands, nails, eyes, feet, chin, teeth, ears, forehead, eye-brows and head. He must have a fine physique, a high sonorous voice; defects of body generally indicate defects of mind and vice versa. He must have clean habits, noble mind, originality, eloquence, imagination, knowledge of place and time, strong-minded, learned in matters of remedial measures, hygiene, magic and ablutions, worshipper of the Devathas. He must observe fasts and penance; he must have remarkable genius, capacity to solve the difficulties and must be learned in astronomy, natural astrology and horoscopy.
2)He must have studied the works of Pulisa, Romaka, Vasishta, Surya and Pitamaha; have a correct knowledge of a Yuga (43,20,000 solar years), Varsha (a solar year), Ayana (6 solar months), Ruthu (2 solar months), Masa (a solar month), Paksha (15 solar days), Ahorathra (a solar day), Yama (one-eighth of a solar day), Muhurtha (one-thirtieth of a solar day), Ghati (one-sixtieth of a solar day), Prana (4 seconds), Truti (33,750th of a second) and parts of a Truti and other divisions of time and also of space.
3)He should possess a clear knowledge of the causes of Solar, Savana, Sidereal and Lunar months and of intercalary lunations and intercalary days.
4)A knowledge of the beginning and end of Shastyabada (a cycle of 60 years), a Yuga (5 years), Varsha (a year), Masa (a month), Dina (a day) and Hora (an hour) and of their lords.
5)He must know the solar and other divisions of time, their similarity and dissimilarity and must be capable of propounding the fitness or unfitness of each for particular purposes. The Nava Manas or divisions of time are, of man, of Devas, of Jupiter, of Pithris, of Star (sidereal), of the Sun (solar), of the Moon (lunar), of the Earth (terrestrial) and of Brahma.
6)If calculations in the five astronomical works produce different results, he must be able to calculate correctly the places of the Sun and planets by actual observation (by means of shadow and water level and with the help of astronomical instruments mentioned and described in Surya and other authoritative Siddhantas), of the termination of their Ayana (northward and southward course), of their being due east to the observer after rising and of their altitude at any time.
7)He must know the reason for the correction required for the conversion of the heliocentric into geocentric longitude and vice versa; the causes of the Ayana of the Sun and planets and of their slow and rapid movements at different times or Stambhana and Atichara.
8)He must be able to calculate the times of the commencement and end of the eclipses, the places of first and last contact, the magnitude and duration of them in total eclipses; he must be able to calculate the time between middle eclipse and the beginning or end of total phase, or Vimarda. He must also know the colour of the eclipsed lunar disc. He must be able to calculate beforehand the times of the Moon’s conjunction with the planets as well as other planetary conjunctions.
9)He must know the length, in Yojana (5 miles), of the daily motion of each planet in its orbit and of the orbit itself, and generally the length, in yojana, in every case.
10)He must know the Earth’s revolution round the Sun and round its own axis, its shape and size; the latitude of a place and its complement; the nature of the hour circle; the charadala, kala (the difference between 6 hours and half a day), the times of the rising of the zodiacal signs and be able to calculate time from shadow and shadow from time, and to convert longitude into right ascension and right ascension into longitude.
11)He must have capacity to meet objections and questions in clear and distinct language and of explaining the science in its purity, in just the same way separating the pure gold from all drugs and making it capable of retaining its value when submitted to the touchstone, to the fire and to the hammer.
12)One, who is incapable of entrapping others with a hard question or of answering such a one or explaining his views to his students, cannot expect to become a real astronomer.
13)The fool whose exposition is at variance with the text and whose illustrations are opposed to such expositions is like one who addresses Brahma as Parvathi and begins his praise by recounting the vices of a prostitute.
14)The predictions of an astrologer who knows astronomy well, who is able to calculate the exact Lagna with such helps as the shadow, water and astronomical instruments and who is well versed in horoscopy will never fail.
15)Vishnugupta or Chanikya says “flying with the speed of the wind, one might find it possible to cross to the ocean’s opposite shore; but a non-Rishi can never, even mentally, reach the opposite shore of the vast ocean of Jyotishastra”. This is a clear testimony that unless a man attains to the intellectual eminence of Maharishis he will not be able to read correctly the subtle influences contained in the folds of wonderful time. The Jyotishka must know such divisions of space as Rasi (space of 30o), Hora 15o, Trimsamsa or one degree and their strength or weakness; he must know the horoscopic strength of the planets with respect to their Dik (direction), Sthana (place), Kala (time), Cheshta (motions), conjunctions and the like.
16)He must know the temperament of the planets and the parts of the body governed by each; the minerals they represent, the caste, sex and authority; he must be able to state, from the time of conception with these occasions so as to insure belief; he must be able to say in what cases a child will die early, to calculate the longevity, to apply Ashtakavarga Tables to a given horoscope. How the several Raja, Chandra, Dvigraha and Nabhasa Yogas affect the fortunes of men. How the fortunes of men are affected by the positions and aspects of planets and to calculate the cause of one’s death and discover his future life afterwards.
17)He must also be able to discover auspicious periods for marriages and similar events.
18)In yatra or traveling he must know the fitness or unfitness of a Tithi (lunar day), Muhoorta and Lagna (a sign of zodiac) and Yoga for particular purposes. He must be able to interpret natural gestures and dreams; to state when a prince ought to start for battle to secure success in war; be learned in rules relating to ablutions and sacred fire ceremonies in honour of the plants and offerings to evil spirits; be able to interpret phenomena connected with sacred fires and with elephants and horses while mounting the same; be able to interpret the language and gestures of fighting men; be learned in the shadguna and upaya policies; be able to predict the success or failure of an undertaking; be able to interpret omens; have a knowledge of favourable halting places for the army; be able to read the colour of ceremonial fires; know when to employ the minister, spies, messengers and forest men; be able to give directions touching the capture of the enemy’s fortress.
19)On all the above quoted subjects, works of learned men exist. The predictions of one to whom the truths of the science appear as if spread before his eyes, written on his mind and planted in his breast will never fail. The principles of the science must be clear before his mental vision. A true astrologer is also one who has thoroughly mastered the science of Samhita treating of various miscellaneous subjects.
Samhita gives the motions of the Sun and planets; of their size, colour, rays, brilliancy and shape and changes in the same, of their disappearance and reappearance; of their courses and deviations therefrom; of their retrograde and re-retrograde motions; of their conjunctions with the stars and of their places among the stars.
It treats of the effects of Agastrya chara and Saptarishi chara on particular parts of the countries corresponding to particular portions of the elliptic; of the stellar divisions of every substance, animal, vegetable and mineral, of their increase or decrease according to the motions of the planets among the stars; of the formation and interpretation of various figures presented by the planets when meeting together; of planetary conjunctions; of planetary years; of monoonish indications of the weather; of the Moon’s conjunction with Rohini (4th constellation), Swati (15th constellation) and the two Ashadas (20th and 21st constellations), on particular week days of the month of Ashada and of predicting the nature of the coming weather and crops from the same. It treats about the prediction of immediate rain from surrounding phenomena; judging the nature of the future crops from the growth of plants and flowers; the halos round the Sun and Moon; lines of clouds crossing the solar disc at rising and setting the winds; meteoric falls; false fires; earthquakes; the red sky immediately before sunrise and after sunset; the fanciful shape of clouds; dust storms; thunderbolts; the price of food-grains; and gardening.
Indradhvaja, the rainbow architecture; the prediction of events from casual words and gestures from the cawing of crows; the formation of zodiacal circles for purposes of pransa.
Prediction of future events from phenomena connected with the deer, the dog and the motions of the wind; the construction of temples, towers and palaces; casting of images, founding the same; growth of plants and trees; under currents; annual ceremonies to be performed by princes for success in war.
The prediction of events from the flight of the Kanjana (a small black bird the Gracula religiosa) and from the appearance of various abnormal phenomena, expiratory ceremonies, miscellaneous planetary phenomena; ghritakambala; the royal sword; patta; the features of house, cock, a cow, a sheep, a horse, an elephant, a man and a woman.
The treatment of women; moles in the body; injuries to shoes and clothes; hairy fans; walking sticks; beds and seats; lamp-light; of tooth-brush and similar articles.
Generally, the determination of the fortunes of men and princes depends on matters enumerated above and changing every moment. It therefore behoves a prince to employ astrologers solely upon the work. As it is impossible for a single astrologer to observe and determine all the phenomena occurring day and night, the task must be assigned to four competent and well-paid astrologers; one of them to observe the east and south-east; another the south and south-west; a third the west and north-west; and the fourth the north and north-east. For the fall of meteors as they are and the like, sudden in nature and the determination of one’s fortunes depends on the shape, colour, gloss, size, and the like of these falling bodies and upon how they approach or cross planets and stars, there must be special men employed to do such important work. Bhagwan Garga observes thus-That prince meets with ruin who does not support a Jyotishka well versed in all the divisions and subdivisions of Samhita, Horoscopy and Astronomy.
Even men who, having conquered their passions and cut asunder all ties of family, and who live in woods, desire to question a learned Jyotishka regarding their future.
As is the night without a lamp and the sky without the Sun, so is a prince without a Jyotishka and he gropes his way in the dark and comes to certain grief.
If there were no Jyotishas, the muhurtas, the tithis, the nakshatras, the rutus and the ayanas would go wrong for want of proper calculations.
A learned Jyotisha not only escapes Hell but after death goes to the Brahmaloka and obtains salvation.
That Brahman Jyotisha who has mastered both the text and the purport of the entire science deserves to be respected and fed first on occasions of Sraddha and he purifies the party of diners.
To question an ignorant man is not unlike beginning a clod of earth at the gate of a city for a gift; whatever is truth will finally triumph.
He who knows well the Hora, the Ganita and the Samhita shastras ought to be respected by the prince who loves victory and fame and admitted into his court and well rewarded.
The service, which a single Jyotisha, having a knowledge of place and time, can render to a prince, cannot be rendered to him by a thousand elephants or by four thousand horses.
The evils of bad dreams, sad thoughts, bad omens and evil deeds and others will vanish immediately one hears of the Moon’s motion among the stars.
Neither the father nor the motion, nor the relations nor friends of a prince will desire so much his well-being and that of his subjects as a true and honourable Jyotishka does.
A competent astrologer will be a pillar of strength to the rulers and will be able to guide them through the political and financial troubles safely as does a clever sailor through the billows of a wild sea.
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