Astrology In Valmiki Ramayana

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Astrology In Valmiki Ramayana

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Introduction

 

History of astrology is a

unique and mysterious subject. The literary history presented by available

slokas from Rishi horas and our modern understanding about the history of India does not match. Even the literary history as

interpreted from Vedas, Upanishads and Epics does not tally with the literary

history of Nirayana astrology prevalent in this country. The names of signs are neither mentioned in

vedas nor in Upanishads. The Vedic literature seems to reflect more of Tropical

zodiac, and a system of Nirayana astrology based on stellar divisions.

Possibly the weekdays gets

first mentioned in Yajnavalkya Smiriti, and the Signs in Sulba sutras about the

period of which we have no idea. The first text of Nirayana astrology Skanda

Hora (also known as Jyotishmati Upanishad) does not get mentioned in any other

Upanishad. Many slokas from this text is still available and it is clear that

by the period of this text, Nirayana astrology based on signs became a

full-fledged system, covering a vast area of knowledge. The most scientific

approach of texts like Skanda hora and Surya sidhanta giving maximum importance

to rhythm of the solar system, breath pattern and minute time divisions

indicates a the evolvement of this science from Yogic or Tantic experience.

Many associate this knowledge with the lost Sindhu-Saraswati civilization and

the Tantric culture prevalent in India in the ancient past. This path of knowledge seems to

be one different from that of the vedic knowledge.

The Epics (Mahabharata and

Ramayana) and Puranas deal with astrology for sure but not in a comprehensive

and perfect manner as depicted in Skanda Hora (Nirayana Predictive astrology)

or Surya sidhanta (Nirayana astronomy). They some how seems to follow the Vedic

path (Tropical zodiac + fixed stellar divisions), but missing link or mix-up is

also visible here and there. These texts give us the feel that there existed a

system of predictive astrology completely based on stellar divisions alone,

prior to the origin of sign based predictive system. It is also possible that

Sign based and stellar divisions based astrology followed different paths in

development and application, prior to the mix-up of the two to form the perfect

system.

This condition necessitates

scrutinizing the subject in detail to have a detailed understanding so that our

views would more closer to truth, than that of a passer by. A detailed study of

ancient astrology depicted in-

* Vedas and Upanishads

* Tantric Literature

* Epics and Puranas

- is necessary to attain the

same, without which our clarity in understanding will not emerge. This is the

situation that prompted me to study astrology as depicted in Valmiki Ramayana

in detail. Possibly this may lead to a better understanding of Stellar based

prediction system depicted Ramayana and also about the history of astrology.

There is one more unique bit

of knowledge that should be kept in mind prior to this study. Valmiki Ramayana

is text that had undergone numerous revisions through centuries. Even though

the original text and story thread might be of even BC 6000 later additions and

interpolations happened to this text continuously, as evident from the history

of Ramayana mentioned in Skanda Purana.

The Devanagari script didn't

existed prior to BC 200 as per our current archeological understanding. The

original Sanskrit texts like Vedas, Upanishads, Epics such as Mahabharata and

Ramayana might have originally been written using a script similar to

Sindhu-Saraswati script or Proto-Brahmi. Prior to that they might have been

imparted to generations by memorizing the slokas through guru-sishya parampara.

With the advent of Devanagari script all the texts must have been modified and

rewritten using the new rectified script and its grammar. The modifications and

interpolations must have continued for generations there after and the texts

that are available to us are survival remains of all these tides turbulences

and cultural changes. There is no point in denying this fact out of national

pride or religious fundamentalism. Being sacred texts Vedas, Upanishads, and

Epics might have withstood these modifications to a large extend, and the inner

thread of knowledge possibly we could locate in them should point to the

original knowledge as practiced and perceived in far ancient past.

Period of Valmiki Ramayana

As evident from the numerous

references to Jain and Buddha religions, it is evident that the current version

of Ramayana was written around AD 2nd century in the Sunga period who were

Brahmanic kings, and revived and rewritten many ancient texts. These Brahmanic

kings and their supporters corrupted much of the ancient knowledge, and

injected the religious fundamentalism and brahmanic false caste pride to most

of the texts. The available version of Ramayana is also an example of the same.

Thus while dealing with the `vedic astrology' depicted in Valmiki Ramayana, and

the references there upon, we shouldn't forget the fact that we are dealing

with `Vedic astrology' existed as on AD 2nd century. Ofcourse well evident from

many other texts by this time Non-vedic Nirayana astrology has flourished and

has covered good grounds, but it seems that `vedic astrology' was in a state of

still to be systematized. It is also possible, that this is a wrong conclusion.

We might have lost the true understanding of `vedic astrology' in the course,

since people started giving more importance to the Nirayana astrology which

depended more on fixed Signs than on the stellar astrology proposed by the

vedic system.

Vedic Astrology

Nirayana non-vedic astrology

was a child of `Agama' or `Tantric' tradition while Sidereal vedic astrology

was a child of `Nigama' or `Vedic' tradition. Initially the vedic system

depended more on fixed unequal stellar divisions of the lunar path (28

Nakshatras) and later modified the system considering the ecliptic redefining

the Nakshatras as equal divisions of the zodiac (27 Nakshatras). The tropical

zodiac was given maximum importance especially related to calendar calculation

and determination of auspicious days for festivals and agriculture. Thus vedic

astrology was a mixture of Tropical astrology and fixed stellar divisions of

ecliptic by the period of Valmiki Ramayana of 2nd century AD. It should be

remember that, It is with this imperfect but vedic system of astrology that we

deal with while we consider the system of astrology that deals within Valmiki

Ramayana. Currently we have only very feeble idea of this system of astrology

due to the lack of research in this field - and due to the extra interest in

Nirayana astrology. The proponders of vedic know how, exerted much effort in

tricking people to believing that Nirayana astrology is vedic, but any true

seeker of knowledge who studies the ancient literature can easily see that

there is once scarce reference to Nirayana astrology in the whole of vedic

literature. What it proposes is astrology based on fixed stellar divisions and

Tropical zodiac. The astrology dealt with in Valmiki Ramayana is also an

example of the same. The following points should be kept in mind throughout

this study.

* The currently available

Ramayana is a written around AD 2nd century in the Sunga Period of Brahmanic kings

* It is a text that tries to

disgrace the Buddhist and Jain religions. It also tries to show that the

Dravidian and north eastern (Orissa etc - Anga, Vanga, Kalinga) cultures are of

inferior and uncultured forest dwelling people (N not even people, monkeys!)

* It is an ancient story (the

original story we don't know) totally corrupted by caste brahmins blinded by

ego, pride, hatred towards other cultures and religions and much more.

* It is a text that gives

maximum importance to outwardly scriptural ethics and ignorantly ignores the

true ethics that comes from within, the inner knowledge, that is part of

realization or enlightenment. It is NOT a text of much spiritual value.

* It is a good literary text

that should be considered as literature only, and is composed by mediocre

brahmins of AD 2nd century (with minimum

spiritual awareness only) and NOT a work of the great sage Valmiki to whom it

is attributed to.

* The above points, suggests

that the text will help us to understand the history and brahmanic caste

fanatism around 2nd Century AD and expecting more than this lead us in wrong

path. Attributing high spiritual value to the text or trying to understand the

culture of vedic past should be avoided while dealing with this text.

* Even in this totally

corrupted form the Valmiki Ramayana may contain the glimpses and references to

the ancient style of vedic astrology, since it discards anything non-vedic, and

is fanatically in favor of the vedic. Thus it is a wrong place to search for

references to non-vedic Nirayana astrology - if some such references are found

in this text that would a new interpolation after 2nd century AD or could be a

mistake of people who created this text only.

 

Ramayana tries to discard and

blame the religions like Buddhist and Jain - which by the time of 2nd century

AD, adopted and propagated tantra and Nirayana astrology to a large extend. By

this time Nirayana astrology has even started spreading to south India, but Ramayana tries its maximum to stay away from

this trend and tries to reflect the `vedic' tropical calendar system and

stellar astrology only as far as possible. (There is only one sloka as an

exception to this). In short the newly created Ramayana of 2nd century is

totally against that is Non-vedic. But alas, even these brahmanic corrupters

with vedic fanatism, and no inner spirituality, couldn't fully clear out

several references that point to non-vedic practices from the old version of

the text. Thus in essence we are searching the rudiments of the past in a fully

corrupted text, we are searching non-vedic attributes present in the original

text, in a text fully corrupted by some brahmins of 2nd century AD who neither

understood non-vedic spiritual heights nor vedic spiritual heights, but were

fanatically in favor of the vedic culture.

 

* Understanding the background

of the text, we are going to try only to

b) pick out knowledge bits

related to `vedic astrology' present around 2nd century AD from this text.

a) pick out some valuable references to sages

and tradition prior to 2nd century AD.

* While dealing with this text

we will try to concentrate on the positive side only. If some one starts

criticizing this text, there is a thousand things to pick and stand against.

Truly it is one of the worse texts - totally contaminated by brahmanic castism

and ignorance of true knowledge within. But let us concentrate only on the

positive side and pick out things that we are interested in (i.e. astrology),

and things which are positive. Thus this negative tone I am using, you will not

witness anymore in this book - because here we are after the positive, creative

and constructive.

The aim of this book is to

locate the same in Valmiki Ramayana. Let us try our luck in achieving such a

goal, and let the blessings of Mahakala (Siva, the god of time) be with us. Let

us baby step through this study.

The Sages - the Gurus

Let us start our subject

discussion by discussing the first sloka of Valmiki Ramayana itself.

The revered Rishi Valmiki approached Rishi Narada, well

versed in words, who was indulged in meditation and self-study.

- Valmiki Ramayana

The names of two great sages

mentioned in this sloka needs some introduction related to history of

astrology. In Saunaka hora it is said that Skanda imparted the knowledge of

astrology to Brahma, Brahma to Daksha, Daksha to Mareechi. Being a wanderer

astrological knowledge was not initially imparted to Narada. Mareechi taught

this knowledge to Saptarshis and from their own the knowledge flowed to others. The ancient Rishi Kulas were like

universities, and the main sage held the name of originator of that Kula. Thus

Vasishta, Viswamitra, Garga, Parasara, Atri, Narada, Valmiki, Vyasa etc are the

names of Rishi Paramparas (Ashram Traditions) which are like universities were

the chancellor position would be held by one of the most knowledgeable

individual of that tradition, and many would be taught. In India the same system we can see in the naming of Buddha,

Sankaracharya and so on. No Rishi is a single person, and in the tradition many

might have held that position.

Even though Saunaka hora says

that knowledge of astrology is not imparted to Narada, many later masters of

this tradition attained this knowledge. Many astrological texts such as Narada

Sidhanta, Narada Samhita, Naradeeya Samhita etc are attributed to this

tradition out of which Narada Samhita and Naradeeya Samhita are available. Many

astrological quotes of Narada is present with in Puranas as well.

Valmiki holds supreme position

in another tradition. Many texts such as Valmiki Ramayana, Yoga Vasishta etc

are attributed to him. The texts by Valmiki are unique source of knowledge and

texts like Yoga Vasishta holds supreme position in scientific presentation of

spiritual knowledge. Even a scientist of relativity or quantum physics, reading

Yoga Vasishta will feel great reverence towards this great master for his most

scientific outlook and knowledge even though he lived in that ancient past.

Thus we are witnessing the

meeting of two great masters; masters of meditation and self study. The whole

conversation between them and story of Ramayana told, will have much knowledge

to impart concerning astrology prevailed in that period also for sure. We are

dealing with a text that has the mark of centuries imprinted in it, and a text

that has a great history and importance - let it be related to any subject

dealt within. Let us follow the meditative path and self study process as shown

to us by this great masters in our search of `astrology dealt within Valmiki Ramayana'

as well.

Let us bow to the age old

gurus of this tradition. Who are they? Skanda Purana while describing the

history and evolution of Ramayana tells -

It is remembered by age of texts that, the great souls such

as Sanaka etc are the sons of Brahma. All of them were great souls without ego,

and had transcended sex, and became enlightened ones. I will tell their name -

they are, Sanaka, Sananda, Sanatkumara and Sanatana.

- Skanda Purana

These 4 great sages Sanaka,

Sananda, Sanatkumara and Sanatana are the gurus of this tradition. Remember

that that is why the indian culture is known as the `Sanatana culture' - the

everlasting one. This is the culture envisaged by these four great sages. It is

said that prior to writing Bhashya for Brahmasutra Sankaracharya read the text

called `Sanaka Samhita' written by Sage Sanaka 18 times! How important that

work would be. No wonder sage Valmiki who was a great sage of the same lineage

wrote - Yoga Vasishta. The most valuable text produced by hindu tradition; a text

that truly depicts the spiritual heights of sage Valmiki; A text that can stand

the test of time and supply a thousand ideas - in past, present and future - i

would say. I revere the text Yogavasishta much and it is the with that

reverence I bow to the Sanakadi sages and to sage Valmiki who followed the same

lineage. These are the ancient gurus of this tradition of vedic astrology.

Instead of getting confused by the later interpolations and new acharyas with

divergent ideas - fix your eyes on this root tradition and you will not miss

the true path of `vedic astrology'. As seekers of ancient indian astrology - it

is the original stream we should value most.

Ramayana and vedic astrology

Ramayana describes Rama as

"Veda Vedanga Tatwajcha" [One who knows Vedas, and Vedangas]. Vedas are

classified in to four such as - Rig, Yajur, Sama and Adharva. Astrology is said

to be part of Adharva veda. The Vedangas are 6 in number such as - Astrology

(Jyotisha), Ethics (Kalpa), Etymology (Nirukta), Phonetics (Siksha), Grammar

(Vyakarana) and Lyrics (Chanda). Thus the sloka indicates that Valmiki Ramayana

is a continuation of the Vedic culture, and the astrology dealt within the same

too would be in tune with that of Vedic knowledge. Since Vedic culture gives

more importance to Stellar astrology and determination of Muhurtas based on

planetary positions, we have a better chance to find the same in this book,

rather than Nirayana predictive astrology, which has more of a Tantric origin.

But let us not freeze our expectation, but rather with an open mind approach

the subject, accepting every bit of knowledge we could acquire in the course.

Due to mix of knowledge from ancient past to almost 9th contrary AD into this

book, we are sure to find many things in this unique text, which we may not be

able to find anywhere else. The resource is valuable, and thus that much

careful should be our approach as well.

(To

be continued ……..)

Love,

Sreenadh