Jyotish and Shad Darshan: Unveiling Cosmic Truths Through Vedic Astrology and India's Six Philosophical Systems

Embark on a journey into the profound depths of ancient Indian wisdom as we explore the intricate connection between Jyotish (Vedic Astrology) and the Shad Darshan (Six Systems of Indian Philosophy). This blog post delves into the essence and real meaning of these timeless teachings, offering insights into the nature of reality, consciousness, karma, and the ultimate quest for liberation (Moksha). Discover how these ancient disciplines, rich with long-tail and short-tail keywords related to spirituality and Vedic knowledge, provide a comprehensive framework for understanding our place in the cosmos.

Jyotish: The Divine Science of Light – A Brahma Vidya

Jyotish, often referred to as Vedic Astrology, is revered as a Brahma Vidya – a divine science or knowledge of the ultimate reality. Its presence is multifaceted, and its analytical scope is so vast that it inherently encompasses the study of all worldly phenomena. The beauty of Indian thought lies in its unified approach; while paths may differ, the ultimate goal of all Darshanas (philosophies) remains singular, transcending geographical and temporal boundaries. Just as rivers like the Narmada or Ganga, despite their distinct courses, all merge into the same ocean, so too do the various philosophical schools aim for the same ultimate truth – the realization of the Divine. For the wise, the diversity of paths leading to this singular goal should not be a point of contention. Instead, the focus should be on the path that most easily facilitates this realization, much like choosing a river whose flow most effectively leads to the sea. Thus, all Darshanas, though varied in their terminology, guide towards a common destination, each reaching its specific aim through its own unique methodology.

The Twofold Vision: Laukik (Physical) and Tatvik (Metaphysical) Darshan

Darshan, or philosophy/seeing, can be broadly categorized into two divisions:

1. Laukik/Bhautik Darshan (Worldly/Physical Perspective): This branch deals with observing the external aspects of a gross physical entity (sthūla piṇḍa).
2. Tatvik Darshan (Elemental/Metaphysical Perspective): This focuses on understanding the inner essence or fundamental truth (antastattva) of that entity.

Both these perspectives operate concurrently when we observe any object. For instance, when we look at a physical object, rays (raśmi) emanating from the observer's eye-globes are the instruments of perception. These rays make external contact with the physical form of the object. Numerous such rays emerge, creating a kind of aura or field around the perceived object, which scientists might term the "visual sphere" (dṛśya maṇḍala). It is a principle of Jyotish mathematics (Jyotish Ganita) that if this visual sphere is upon a spherical object, less than half of that sphere is visible at any given time.

The observer perceives only the lower part of this visual sphere – this is external observation, which defines the physical limits of an object. The light rays travelling from the observer's point of sight to the object, making it visible, are an external projection of the object's inner powers or inherent potential (antarvibhūti, antaḥ śakti). These powers emerge in an atomic form (aṇurūpa) with each ray, concentrating at the observer's eye-globe center and reflecting as a gross image of that inner potential. This is termed the "Kala" (कला) of the physical object.

Here, "Kala" signifies that which reveals the object's inner potential, inner power, or radiant essence (tejo vibhūti). This artistic or essential truth (Kalātmak Satya) always maintains an inverse relationship with the physical body's limitations. This is also known as Tatvik Darshan (metaphysical insight). A careful consideration of these two aspects reveals that as the physical limitation (distance or size obscuring detail) increases, the object appears farther from the observer, and the subtle, artistic potential (Kalātmak Vibhūti) perceived at the eye-globe center diminishes.

Conversely, as the external physical boundary of an object decreases (i.e., it comes closer), it becomes more proximate to the observer, and the artistic potential perceived at the eye-globe point increases. This is a mathematically established spatial relationship. If the observer's eye-globe center were to coincide with the midpoint of the visual sphere of the object, the physical limitation of the body would cease to exist, and the artistic potential at the eye-globe would become limitless or infinite (amaryādika/ananta). At that moment, the observer would not perceive the physical body but would instead witness the divine power inherent in that physical or cosmic entity. This is the "Kala" of the body or the Atma Vibhūti (soul's manifestation).

When the limit of the visual sphere of an object is at its maximum (equal to half the object's sphere), only half of the external part of the object is seen. However, if the point of vision is cast into an unlimited realm where the artistic potential at the eye-globe center is absent, this is Jyotish Darshan (astrological vision). Contemplating this principle of vision reveals that all gross physical bodies within the universe possess these two types of manifestations (physical limitation and metaphysical essence) in an inverse proportion. This manifestation is extraordinarily unique. This leads to the conclusion that every worldly object has an infinitesimally small atomic measure (sūkṣmāti sūkṣma aṇu parimāṇa), which the visual rays lift from the object's body and project outwards in atomic form. Therefore, the Nyaya-Vaisheshika schools of Indian philosophy accept the atomic constituents (paramāṇu avayava) of every object as the basis for constructing its elemental form, which appears gross.

The Vedanta school describes the Atman (Soul) as atomic (aṇu) and simultaneously "greater than the great" (mahato mahiyān). This implies that the true knowledge of the atom is the fruit of great knowledge. Thus, it is appropriate for the Naiyāyikas (followers of Nyaya) to speak of Brahmajnana (Knowledge of the Absolute) through atomic knowledge. Those who perceive the subtle element (sūkṣma tattva) essentially reap the fruit of seeing the great element (mahat tattva). This is logically supported by Jyotish Darshan.

According to Yoga Darshan, the initial perception of the soul is indeed atomic; there is no doubt about this. This state is achieved when the consciousness rises from the Mūlādhāra chakra to the Ājñā chakra, leading to the vision of the atom at the base of the Sahasrāra. This is the Vibhūti (divine power/manifestation), which Yogis perceive directly through the eye of knowledge (jñāna dṛṣṭi). Therefore, the atomic concept of Nyaya-Vaisheshika is extraordinary and well-reasoned. The Āgama Shāstra also describes God as "smaller than the atom and greater than the great" (aṇoraṇīyān mahato mahīyān). This means that God is immanent in the individual atomic form (vyaṣṭi) and transcendent as the cosmic whole (samaṣṭi). Those who consider this statement secondary are mistaken, as it is not appropriate for the same truth to be secondary in one context and primary in another.

The Unifying Goal of Indian Philosophies (Darshanas)

The core pursuit of all six major schools of Indian philosophy, the Shad Darshan, is singular, even if their methodologies and terminologies vary. They all aim to unravel the mysteries of existence, consciousness, and the cosmos, leading towards the ultimate understanding of reality and the cessation of suffering. This shared goal is beautifully illustrated by the analogy of numerous rivers, each carving its own path, yet all eventually merging into the vast, singular ocean. The ultimate destination is the experience of Truth, and the Shad Darshanas offer diverse, yet converging, paths to this profound realization. Understanding these philosophical underpinnings is crucial for grasping the depth of Jyotish, which itself is deeply rooted in this philosophical soil.

Karma, Rebirth, and the Tapestry of Life in Jyotish

The Mimamsa Darshan classifies Karma (action and its consequences) into three types:

1. Sanchita Karma: Accumulated actions from all past lives.
2. Prarabdha Karma: That portion of Sanchita Karma allotted for experience in the present life, shaping our current destiny.
3. Kriyamana Karma: New actions being performed in the present life, which will generate future results.

The cycle of karma has been flowing uninterruptedly since time immemorial. Karma is exhausted only by experiencing its fruits. The karma whose results are to be experienced in a body born in a subsequent life is Prarabdha Karma. Even after experiencing many karmas through the body, some karmic residues remain, much like a little ghee remains in a vessel even after most of it has been poured out. This residual karma becomes Sanchita Karma. This being must experience its effects at some point when it becomes ripe. It's impossible for karmas to be destroyed without their fruits being experienced. Indeed, even a liberated soul (muktatma) exhausts Prarabdha Karma only through experiencing it, not merely through knowledge. Knowledge can only destroy those karmas that have not yet begun to fructify (Anarabdha Karma). Thus, the soul takes on numerous births due to these three types of karmas, continuously accumulating impressions (samskaras).

Due to this beginningless flow of karma, the soul is associated with the Linga Sharira (subtle body), Karmana Sharira (causal body), and the Bhautika Sharira (gross physical body). When the soul leaves the physical body at one place, the Linga Sharira assists it in acquiring another gross body. A peculiarity of this gross physical body is that upon entering it, the soul loses the distinct memory of its past lives' samskaras. Therefore, Jyotishis (Vedic astrologers), based on natural astrology (Prakritik Jyotish), state that this soul, while residing in the current human physical body, maintains connections with more than one world. The human physical body is successively divided into the Jyotih (luminous), Manasika (mental), and Paudgalika (relating to the jiva, or individual soul) bodies.

Through this Jyotih sub-body, it is connected to the astral/star world (Nakshatra Jagat); through the Manasika sub-body, to the mental world (Manasika Jagat); and through the Paudgalika sub-body, to the physical world (Bhautika Jagat). Consequently, a human being is influenced by each world and, in turn, influences each world through their emotions, thoughts, and actions. The soul, residing in the current body, is the bearer of numerous powers like knowledge (jnana), perception (darshan), happiness (sukha), energy (virya), sorrow (duhkha), etc., and is all-pervading. Though confined by the body's measure, it performs its functions in different worlds through its conscious activities. Due to this characteristic of the soul's activity, psychologists have divided human personality into external and internal parts.

• External Personality: This is what has incarnated in the physical body. Due to the specific nature of the soul's conscious activity, it inclines towards certain types of thoughts, feelings, and actions from past lives. Experiences in this life contribute to the development of this personality, and it gradually evolves, attempting to merge with the internal personality.
• Internal Personality: This holds a synthesis of memories, experiences, and tendencies from numerous external personalities (past lives).

In Jyotish, the three forms of consciousness related to both external and internal personalities are considered as thought, experience, and action. The external personality is related to these three forms, but these three forms of the internal personality possess their own unique characteristics and power, through which the three worlds of human existence – physical, mental, and internal – are governed.

The human Antahkarana (inner instrument – mind, intellect, ego, and subconscious mind) works to integrate these three forms of both personalities. From another perspective, it can be said that these three forms achieve a state of equilibrium through the tendencies of attraction and repulsion, with the help of the Antahkarana. Essentially, the tendency of attraction influences the external personality, and the tendency of repulsion influences the internal personality, while the Antahkarana, situated between them, provides balance. Human progress and decline depend on this equilibrium.

The Seven Planets: Cosmic Archetypes Reflecting Human Nature in Vedic Astrology

The seven traditional planets in our solar system are considered symbolic representations of these seven aspects: three forms of the external personality, three forms of the internal personality, and one Antahkarana. These seven forms are not identical in all beings because accumulated Prarabdha Karmas from countless past lives manifest in diverse ways. The true state of these counterparts is revealed like unknown quantities in algebra, derived through calculation. Here are the spiritual symbols of these seven counterparts – the planets:

1. Guru (Jupiter): The Symbol of Thought (External Personality) Jupiter represents the first form of the external personality – thought. It governs the physical body of all beings and provides blood for bodily functions. It is related to the consciousness of microorganisms in the blood of living beings. Through this symbol, the actions arising from the first form of the external personality are analyzed. Therefore, in Vedic Astrology (Jyotish Shastra), the effects of each planet can be interpreted from three perspectives: spiritual (atmik), non-spiritual (anatmik), and physical (sharirik). Spiritually, Jupiter represents thought, emotions, and their blend; generosity, good nature, beauty, love, peace, devotion, and organizational intelligence.

2. Mangal (Mars): The Symbol of Sensory Knowledge and Desire for Pleasure Mars represents sensory knowledge and the desire for enjoyment. It is the primary center for all stimulating and sensation-driven impulses. It is activated by external objects of pleasure. It represents courage, bravery, determination, self-confidence, anger, and a combative nature, among other emotions and thoughts. Understanding Mars in your birth chart can reveal your drive and energy.

3. Chandra (Moon): The Symbol of Consciousness in the Gross Body The Moon influences the consciousness within the gross physical body and represents the fluctuating thoughts arising in the brain. It affects sensitivity, inner desires, impulsiveness, emotions (especially those related to domestic life), imagination, alertness, and the desire for gain. The Moon's placement in Vedic Astrology is key to understanding one's emotional nature.

4. Shukra (Venus): The Symbol of Subtle Human Consciousness Activities Venus represents the refined activities of human consciousness. A strong, well-placed Venus fosters a feeling of brotherhood towards all beings, along with selfless love. It is the significator of love, beauty, art, and relationships in Jyotish analysis.

5. Budha (Mercury): The Symbol of Spiritual Power Mercury is the emblem of spiritual power. It beautifully analyzes inner inspiration, purposeful discriminative intelligence (sahetuk nirnayātmak buddhi), the power of objective examination, understanding, and wisdom. Mercury in Vedic Astrology governs intellect, communication, and analytical skills.

6. Surya (Sun): The Symbol of Full Divine Consciousness The Sun symbolizes the fullness of divine consciousness. It has seven rays, which, though functionally different, manifest fully in the form of will. It is the symbol of the balanced form of the three types of consciousness that aid human development. It denotes complete willpower, virtue, rest, peace, life's progress, and development. The Sun represents authority, splendor, love, generosity, ambition, self-confidence, self-control, balance of thoughts and emotions, and compassion. The Sun in the natal chart signifies the soul's core identity and vitality.

7. Shani (Saturn): The Symbol of the Antahkarana (Inner Psyche) Saturn acts as a bridge connecting external consciousness with internal consciousness. It symbolizes righteous knowledge (sāttvika jñāna), freedom of thought, leadership, reflectiveness, dedication to work, self-restraint, patience, perseverance, seriousness, purity of character, alertness, thoughtfulness, and efficiency. Saturn's influence in Jyotish teaches discipline, responsibility, and the lessons of time.

Countless questions stand before humanity. Jyotish Shastra contemplates all these problems in its own way and serves humanity by providing insights. It offers solutions to these issues through its various branches like Hora (natal astrology), Prashna (horary astrology), Samudrika Shastra (physiognomy and palmistry), Kerala Jyotish, Ank Jyotish (numerology), Swara Shastra (science of breath/sound), etc. Thus, this science, based on the planets, dictates the order of all aspects of life from its perspective. It presents its views not only on matters from the creation of the universe to its dissolution but also on human conception, birth, life, death, heaven, liberation (Moksha), etc. Similarly, taking the planets as a basis, it has also described the creation and dissolution of the universe.

Human beings are inherently inquisitive. They constantly seek to establish a symbiotic relationship between their lives and every object of creation. This very tendency has encouraged them to establish a connection between their lives and the planets. This is manifested through Hora Shastra (natal astrology), which, based on the auspicious and inauspicious qualities of the Sun and other planets related to the divisions of the zodiac (Bhachakra) divided into the twelve houses (Bhavas) of the birth chart (Janma Patri), indicates the favorable and unfavorable outcomes for an individual. The Kundali (birth chart) is the personified form of a human's accumulated karmas from previous lives. Just as a giant banyan tree is contained within its seed, so too are the deeds of an individual's past lives inscribed in the birth chart prepared through Jyotish.

A famous verse states: 

"Yadupachitamanya janmani shubhashubhantasyakarmanah praaptim | Vyajjayati shaastrametat tamasi dravyaani deepa iva ||"

Meaning: "This science (Jyotish) reveals the acquisition of auspicious and inauspicious results of actions performed in previous births, just as a lamp illuminates objects in darkness." This implies that planets, based on their inherent auspicious or inauspicious natures, indicate these results so that an individual, by understanding the nature and qualities of the planets through inductive and deductive reasoning (anvaya-vyatireka) of cause and effect, can become aware of their future happiness and sorrow in advance, remain vigilant in their actions, and potentially transform forthcoming sorrow into happiness. Based on the preceding discussions, it is clear that humans experience sorrow and happiness generated by accumulated merits (punya) and demerits (paap). Therefore, based on Purushartha (self-effort or free will), unseen negative consequences (adrishta duḥphala) can also be averted or mitigated. Or, it can be minimized. That is, even with the receipt of fated results, the intensity of sorrow can be lessened by the strength of Purushartha. Thus, it would also be appropriate to say that along with their previously earned unseen destiny (adrishta), the good or bad actions a person performs in the present certainly impact their previously earned destiny.

Exploring the Shad Darshanas (The Six Systems of Indian Philosophy): Pillars of Vedic Wisdom

The philosophical landscape of India, which forms the bedrock of all its traditional knowledge systems from art to science, is largely defined by the Shad Darshan, or six orthodox schools of thought. Each offers a unique lens through which to view reality and the human condition, and all are ultimately concerned with the attainment of Moksha (liberation). 

According to these Vedic philosophies, the Atman (soul) is immortal; it never perishes. Due to the beginningless flow of karmas, it merely changes its forms (bodies). Spiritual science (Adhyatma Shastra) states that the visible creation is not merely name and form (nāma-rūpa) or action, but rather, underlying the veil of name and form, there is an amorphous, independent, and indestructible soul-element (Atmatattva). The element residing in the body of every living being is eternal and conscious. Only due to the bondage of karma does it appear dependent and perishable. It desires to free itself from this bondage because it experiences extreme suffering in bondage. Darshan Shastra shows the way for the soul-element to be liberated from this bondage.

The six primary Indian philosophies are:

1. Nyaya Darshan by Gautama
2. Vaisheshika Darshan by Kanada
3. Mimamsa Darshan by Jaimini (Purva Mimamsa)
4. Vedanta Darshan by Vyasa (Uttara Mimamsa)
5. Sankhya Darshan by Kapila
6. Yoga Darshan by Patanjali

My intention here is not to merely describe the forms of all these philosophies but to find the philosophical underpinnings within Jyotish.

1. Nyaya Darshan (Logical Realism): The Science of Reasoning According to the Naiyāyikas, the universe originates from atoms (paramāṇu). All substances perceived by the senses in their gross form in this world have an inseparable relationship with their own subtlest elements. These subtle elements are the foundational seeds of creation. If one does not conceive of the subtle elements of an object, it would be impossible to perceive its gross form and structure. Therefore, there must be a subtle, indescribable element underlying the gross form, upon which it depends. The name of this indivisible, eternal, point-like subtle element is "atom" (paramāṇu). This vast Earth and worldly objects are but a collection of many atoms.

Gautama, the founder of Nyaya, recognized seven Vaisheshika categories: dravya (substance), guṇa (quality), karma (action), sāmānya (generality), viśeṣa (particularity), samavāya (inherence), and abhāva (non-existence). He also accepted sixteen categories (padārthas) for philosophical inquiry:

• Pramāṇa (means of valid knowledge)
• Prameya (objects of valid knowledge)
• Saṃśaya (doubt)
• Prayojana (purpose)
• Dṛṣṭānta (example)
• Siddhānta (established doctrine)
• Avayava (members of a syllogism)
• Tarka (hypothetical reasoning)
• Nirṇaya (ascertainment)
• Vāda (doctrinal debate)
• Jalpa (wrangling)
• Vitaṇḍā (cavilling)
• Hetvābhāsa (fallacies of reasoning)
• Chala (quibbling)
• Jāti (sophisticated refutation)
• Nigrahasthāna (points of defeat in debate)

He explained that the true knowledge of these categories leads to Niḥśreyasa – Moksha (liberation): "Duḥkha janmapravṛtti doṣa mithyājñānānāmuttarottarāpāye tadantarāpāyādapavargaḥ" (Nyaya Sutra 1.1.2) 

Meaning: Liberation (Apavarga) is achieved by the successive removal of suffering (duḥkha), birth (janma), activity (pravṛtti), faults (doṣa), and false knowledge (mithyājñāna), where the removal of each preceding one follows the removal of the subsequent one.

All these sixteen categories are useful for Moksha. The absolute cessation of suffering is called Moksha. Suffering arises from birth, death, and gestation (pretyabhāva – the cycle of rebirth). The activity (pravṛtti) that generates the fruits of pleasure and pain is the cause of this pretyabhāva. Pretyabhāva is the effect of activity. The root of activity lies in mental faults like attachment (rāga), aversion (dveṣa), and delusion (moha). The cause of these faults is false knowledge (mithyājñāna). Therefore, the removal of false knowledge leads to the removal of faults. False knowledge is removed by the knowledge of the Atman (soul) as distinct from the body, senses, and objects. The main purpose of the means of knowledge (pramāṇas) is the knowledge of the measurable (prameya) elements. Knowledge of imperceptible subtle subjects is dependent on inference (anumāna). Inference is equipped with five members (avayavas), and example (dṛṣṭānta) is its life. Hypothetical reasoning (tarka) aids inference.

Thus, such a five-membered inference, with the help of tarka, according to established doctrine, can lead to ascertainment by resolving doubt. Ascertainment is also strengthened by doctrinal debate (vāda) in a discussion involving thesis and antithesis. In a debate like vāda, cavilling (vitaṇḍā), fallacies (hetvābhāasa), quibbling (chala), sophistry (jāti), and points of defeat (nigrahasthāna) are all to be rejected. Therefore, knowledge of their nature is also necessary to identify them. Thus, knowledge of all substances specified by the Sutra-writer is useful for Moksha. One more thing to know is that one should not use Jalpa (wrangling) etc., oneself. If another uses it, the mediator should be informed. If the other is foolish or obstinate, one should remain silent. If the mediator permits, one should defeat them even with Chala, etc. Otherwise, ignorant people, considering the fool victorious, will follow their views and get caught in various wrong paths. This proves that to defeat fools and obstinate people, the sages taught Chala, etc.: "Gatānugatiko lokaḥ kumārga tat pratārita | Mārgāditi chalādīni prāha kāruṇiko muniḥ ||" (The compassionate sage taught quibbling etc., so that people, who tend to follow the beaten path, are not misled from the true path by them.)

Reflecting on Moksha and its cause reveals that the root cause of all suffering is birth. In its absence, there is no suffering. The root cause of birth is dharma (merit) and adharma (demerit). False knowledge is said to be the notion of self in what is different from the soul, like the body. The intention to do good to all is called dharma. These two are designated as activity (pravṛtti). Moksha: The absolute uprooting (uccheda – cutting off) of suffering is called Moksha. Its means is true knowledge (tattvajñāna). When true knowledge arises, false knowledge itself ceases, just as the illusion of a snake ceases with the knowledge of the rope. With the destruction of false knowledge, the faults like attachment and aversion, which cause activity, themselves cease, because the destruction of the cause inevitably leads to the destruction of the effect. "Kāraṇa nāśāt kāryanāśaḥ" (Destruction of the cause leads to destruction of the effect) is an independent principle. When faults are destroyed, activity cannot occur, and without activity, birth cannot occur, because the cause of birth is activity in the form of dharma and adharma. With the cessation (apāya) of birth, there is an absolute uprooting of suffering. This absolute cessation of suffering is called Apavarga or Moksha. 

Absolute cessation of suffering is where there is no possibility of the origination of similar further suffering. Gautama: "Duḥkha janma pravṛtti doṣa mithyājñānānāmuttarottarāpāye | Tadantarāpāyādarpavarṇaḥ |" (Liberation arises from the successive removal of sorrow, birth, activity, fault, and false knowledge, the earlier ones ceasing as the later ones are removed.) This proves that the absolute cessation of suffering is Apavarga or Moksha.

2. Vaisheshika Darshan (Atomistic Pluralism): Understanding the Categories of Reality The Vaisheshikas consider the cessation of the self (ātmochheda) as Moksha. They believe the soul to be a stream of consciousness (jñāna-santāna). Santāna means flow. Just as a flow is generated in new forms every moment, in their view, knowledge also arises in new forms every moment. A question arises here: is the soul merely a momentary stream of consciousness, or is it something different, its substratum? If the stream of consciousness itself is considered the soul, then there is no dispute, because the cessation of the soul would mean the cessation of knowledge, and the cessation of knowledge in the state of Moksha is acceptable to the Naiyāyikas. Alternatively, if the soul is considered its substratum, then again the question arises: is the soul eternal or non-eternal? If it is eternal, then its cessation cannot happen, because eternal is that which has no destruction. In this situation, there is no apprehension of the soul's cessation. If the soul is considered non-eternal, then no one will strive for Moksha, because no intelligent person will strive for self-destruction. The dearest thing in the world is the soul. The Shruti also states: "Ātmanastu kāmāya sarvaṁ priyaṁ bhavati" (For the sake of the Self, everything becomes dear). This proves that apart from Moksha-as-dharma, there must be a dharmin (substratum) for it, and that it is eternal.

The Vijnānavādī Buddhists hold that the pure consciousness that arises when the dharmin (substratum) ceases is Moksha. But in their view, everything is momentary. The soul, too, in their view, is unstable; being different every moment, the intensification of feelings like "everything is suffering, momentary," etc., is impossible in their system. Therefore, the absence of the means for Moksha is established in their view. Similarly, the Jaina definition of liberation is not without limitations. In their view, liberation is merely the breaking of coverings (āvaraṇa). If "covering" means the illusion of dharma and adharma, then it is correct. Otherwise, if "covering" is considered the body, then the question arises: is the soul corporeal (mūrta) or incorporeal (amūrta)? If the soul is considered incorporeal, that too will not be right, because they believe in an upward movement (ūrdhvagamana) activity in the liberated soul, and activity occurs only in corporeal things, not in incorporeal ones.

3. Mimamsa Darshan (Hermeneutics and Ritualism): The Power of Dharma and Karma Maharshi Jaimini, in his Mimamsa Shastra, considered Dharma (righteous duty/ritual action) as primary. This is the cause of creation. This is the cause of bondage for beings. Its complete absence is Moksha. In the sutra "Athāto dharma jijñāsā" (Now, therefore, the inquiry into Dharma), Jaimini, considering Dharma as primary, explained the cessation of the threefold bondages arising from karma and the means to the highest human goal (parama puruṣārtha) under its aeg綃. Shābara (commentator on Mimamsa Sutras) states: "Tredhāhi prapañchaḥ puruṣaṁ nibadhnāti tadasya trividhasyāpi bandhasya ātyādhiko vilayo mokṣaḥ tasmād dharmo jijñāsitavyaḥ sahi niḥśreyasena puruṣaṁ saṁyunaktīti pratijānīmahe |" (The phenomenal world binds man in three ways. The absolute dissolution of this threefold bondage is Moksha. Therefore, Dharma should be inquired into; we affirm that it connects man with the highest good.) That is, the action by which the soul attains peace and eternal bliss is Dharma. This Dharma is sequential (kramānugata). From karma, bodies are formed, and from bodies, karma is performed. The Mimamsakas state that performing actions prescribed by Shruti injunctions like "Yāvajjīvaṁ agnihotraṁ juhuyāt" (One should perform Agnihotra sacrifice as long as one lives) and "Yajeta" (One should sacrifice) is Dharma. Performing actions without desire for fruits leads to Moksha. Karma happens स्वभावतः (by its own nature) and it is beginningless (anādi).

In achieving human goals, karma is primary; it is not necessary to imagine a separate God for this. The Bhagavad Gita acknowledges perfection through karma: Shri Krishna says – “Karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ” (By action alone, indeed, Janaka and others attained perfection). There are many instances where perfection through karma becomes directly and sequentially apparent. For example, the whiteness appearing on a soiled cloth when soap is rubbed on it is a direct consequence of the action. After bathing, physical cleanliness and partial self-satisfaction are naturally experienced. However, where the immediate, corresponding fruit is not directly perceived after an action, Mimamsakas believe that an Apurva (unseen potency) is generated by the karma. This Apurva becomes the cause for accomplishing the desired fruit. They state that upon the completion of an action, Apurva is produced from it, which then brings about the intended fruit for the performer. Understanding Apurva is key to understanding the Mimamsa perspective on how actions, including those prescribed in Jyotish as remedies, bear fruit over time.

4. Vedanta Darshan (Essence of the Vedas): The Path of Non-Duality (Advaita) Uttara Mimamsa is related to the texts of the Vedas and Upanishads. It is the Jnana Kanda (knowledge portion), which has an intrinsic connection with the Upanishads. Vedanta establishes Advaitavada (non-dualism). This Brahman is Sat (Existence), Chit (Consciousness), Ananda (Bliss), and Jnana Svarupa (Embodiment of Knowledge). In the first pāda (section) of the first adhyāya (chapter) of the Brahma Sutras, beginning with the sutra "Athāto Brahma jijñāsā" (Now, therefore, the inquiry into Brahman), the quest for Brahman is undertaken. The principle of the Vedantins is that through hearing (śravaṇa), reflection (manana), and deep contemplation (nididhyāsana) of Mahāvākyas (great Upanishadic utterances) like "Tat Tvam Asi" (That Thou Art), "Aham Brahmāsmi" (I am Brahman), "So'yaṁ Devadattaḥ" (This is that Devadatta), "So'ham" (I am He), under the guidance of a Sadguru (true spiritual teacher), the direct perception of the Atman occurs. This subject, in its practical aspect, is linked with Yoga Darshan.

Vedanta Darshan has divided all phenomenal manifestations, both sentient and insentient (bhūta and bhautika), into three forms: Mūrta (gross/corporeal), Amūrta (subtle/incorporeal), and Avyākṛta (unmanifest). All these are transformations of Maya (illusion/creative power). The relationship of consciousness (chetana) with Maya and its transformations is what is called bondage. This is experienced in the form of "I am ignorant," "I am embodied." Based on this, the experience of pleasure and pain occurs. That is, as long as there is the sense of "I-ness" (ahantā) or "my-ness" (mamatā) in the body, pleasure and pain are experienced. The Shruti also says: "Na ha vai śarīrasya sataḥ priyāpriyorapahatirasti |" (Verily, for one who is embodied, there is no cessation of the pleasant and the unpleasant.) The contact with the pleasant is called happiness, and contact with the unpleasant is called sorrow. This very contact with the pleasant and unpleasant is called bondage. Gaining freedom from this is called Moksha. The non-contact with the pleasant and unpleasant is the meaning of the word Moksha. In this Moksha, no new object is attained, but abiding in one's original nature (mūla rūpa) is called Moksha. Although even in old age, the soul abides in its original form because the immutable soul never undergoes any change, yet in old age, due to the connection with beginningless ignorance (avidyā), this is not realized. Therefore, it is established that the destruction of ignorance is Moksha: "Avidyā'stamayo mokṣaḥ sā ca bandha udāhṛtaḥ |" (The cessation of ignorance is Moksha, and that (ignorance) is said to be bondage.) The Moksha that is the destruction of ignorance occurs only through Vidya (knowledge). The direct realization of the Atman is called Vidya in Advaita Vedanta. Once the Atman is realized, one is liberated even while living. This is called Jivanmukti. In this state, even if duality appears, there is no harm. For example, even if two moons are perceived due to an eye defect, the doubt "From where did this second moon come?" does not arise, because one has the real knowledge that the moon is one. Vedanta Shastra was composed for the realization of the Atman. Self-realization occurs when illusion is removed through the true knowledge of the Atman's real nature. There is no other thing called "world" apart from ignorance. Therefore, it is established that Self-realization occurs through the destruction of ignorance by Vidya. This is Brahma-realization. Mukti, Moksha, Kaivalya, Nirvana, Apavarga are the ultimate goals. Vedanta presents the path for attaining this.

5. Sankhya Darshan (Dualistic Realism): The Interplay of Purusha and Prakriti According to Maharshi Kapila, the founder of Sankhya Darshan, Prakriti (primal nature/matter; inherent tendency of the mind) is the cause of creation. Prakriti and Purusha (consciousness) exist separately in an inactive state. Prakriti, which is unmanifest (avyakta), has all its qualities (gunas – Sattva, Rajas, Tamas) in equilibrium. In this Prakriti, God in the form of Kāla (Time) pervades everywhere as Purusha. In the natural state before cosmic dissolution (prākṛtika pūva-laya), the unmanifest and all-pervading Kāla exists everywhere. When God, in the form of Kāla pervading it, desires to create, an aspect in the form of Sankarṣaṇa emerges from His part and, being in proximity to both Prakriti and Purusha, causes agitation (kṣobha) in them. When these two are agitated, Mahat (the Great Principle, Cosmic Intellect) is produced from them, which is of the nature of Buddhi (intellect). This Mahattattva is an aspect of Lord Pradyumna. In the formative stage of this Mahattattva, Ahaṁkāra (ego) is produced from Pradyumna, who is also known as Aniruddha. These – Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha – are famous as the mūrti-bheda (form-distinctions) in Vaishnava Āgama. That Ahaṁkāra, due to its Guna lineage, became threefold: its Sāttvika (pure, harmonious) aspect became Vaikārika (source of mind and senses), its Rājasa (active, passionate) aspect became Taijasa (source of energy for senses and action organs), and its Tāmasa (inert, dark) aspect became Bhūtādi (source of subtle elements). Vishnu Purana states: "Taijasādīndriyāṇyāhurdevā vaikārikā daśa | Ekādaśaṁ manaścātra devā vaikārikāḥ smṛtāḥ ||" (The senses are said to be from Taijasa (Rajasic ego); the ten deities (of senses) are Vaikārika (Sattvic). The eleventh, mind, here too, the deities are considered Vaikārika.) That is, from the combination of all these, the Brahmāṇḍa (cosmic egg/universe) emerged. From these produced elements, along with the primordial dissolution, the universe was formed like a bubble in the waters of the cosmic ocean. Within this universe, the lotus-shaped Earth appeared. In it, Mount Meru, resembling the pericarp of the lotus, emerged. On the surface of Meru, the four-faced Brahmā appeared. From that Brahmā, gods, demons, humans, and the Sun and other planets, constituting the universe, emerged. The primordial element, Paramabrahman, whose agitated Prakriti and Purushas are the effects of Mahat, etc., manifest and unmanifest Prakriti. Therefore, based on the त्रिगुणत्व (threefold nature of Gunas), अविवेकित्व (non-discriminative nature), etc., of the manifest effect, the existence of its root cause, Prakriti, endowed with these same characteristics, is also established. That is, Mahat, etc., are manifest effects. From the generation of communities in the tradition of Mahat, etc., the universe originated. From the lotus born in the womb of that universe, this world emerged from Brahmā. In this way, creation will cease with the end of Brahmā, and a new creation will emerge.

The elements from Prakriti to Ahaṁkāra are called unmanifest (avyakta), and the elements from Ākāśa (ether) to Pṛthvī (earth) are called manifest elements (vyakta bhūta). The aggregate of all elements from Mahat to Earth is called the Brahmāṇḍa. According to Kapila, creation is of Vaikārika, Taijasa, and Tāmasa nature, originating from Mahattattva. In that creation, the world is created by Prakriti in an ascending order (ārohaṇa krama) and dissolves in a descending order (avarohaṇa krama). The qualities of the five elements (Pañcabhūtas) like Ākāśa, mentioned earlier, primarily reside in their respective elements and secondarily in other elements. Because if the qualities of other elements were not considered present, the functioning of the world would not proceed. Knowledge of those objects through the senses would become impossible. For example, if Earth did not possess qualities of other elements besides its own (gandha - smell), then upon contact with the visual sense, form (rūpa) would not be perceived. If the quality of Ākāśa were not in it, sound could not emanate from Earth. If the quality of touch (sparśa) were not in it, it would not be tangible. Therefore, it is accepted that all qualities are interwoven in all elements, but its own primary quality remains dominant. In the Sankhya view, Purusha is inactive and distinct (multiple), and Prakriti is primary. Kapila did not, like Vedanta, declare the world to be illusory (mithyā). The word Sankhya means knowledge – saṅkhyāyate vijñāyate anena saṅkhyā (that by which it is enumerated or known is Sankhya). Taking this meaning, Sankhya knowledge is also mentioned in the Gita, which is established in the knowledge of Advaita Brahman. In the Gita, Sankhya and Yoga are used in the same sense: "Ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati | Sāṅkhyayogo pṛthag bālāḥ pravadanti na paṇḍitāḥ ||" (He who sees Sankhya and Yoga as one, truly sees. Only the immature, not the wise, speak of Sankhya and Yoga as distinct.)

6. Yoga Darshan (Practical Path to Liberation): Mastering the Mind Maharshi Patanjali, the composer of Yoga Darshan, defined the word Yoga in his Yoga Sutras as "Chitta Vṛtti Nirodha" (चित्तवृत्तिनिरोधः - cessation of the modifications of the mind-stuff). According to his view, Mana (mind) and Chitta (mind-stuff/consciousness) are different, though others consider them one. According to Yoga Darshan, there are five types of Vṛttis (modifications/states) of the Chitta:

1. Mūḍha (dull/stupefied)
2. Kṣipta (scattered/disturbed)
3. Vikṣipta (occasionally steady/distracted)
4. Ekāgra (one-pointed/concentrated)
5. Niruddha (restrained/cessation) These Vṛttis are sequential. This means that when the Mūḍha Vṛtti of the Chitta dissolves, the Chitta moves to the Vikṣipta Vṛtti, then to Kṣipta, then to Ekāgra. At the culmination of Ekāgrata (one-pointedness), Nirodha (cessation) of the Chitta occurs, meaning the Chitta is no longer active in its usual mode.

Although the word Yoga is comprehensive and has many meanings, in the Gita Smriti, it is used in various senses like Karma Yoga (yoga of action), skill in action (karmasu kauśalam), control of Prāṇa (life-force), unification of Jīvātmā (individual soul) and Paramātmā (Supreme Soul), etc. However, the true meaning of Yoga is primarily the unification of the Atman with the Paramātman, or Atma-pratyaksha (Self-realization), which is achieved through Sādhana (spiritual practice). According to Patanjali, there are eight limbs (Aṣṭāṅga Yoga) for this Yoga Sādhana or Self-realization:

1. Yama (Ethical restraints):
   • Ahiṁsā (non-violence)
   • Satya (truthfulness)
   • Asteya (non-stealing)
   • Brahmacharya (continence/control of senses)
   • Aparigraha (non-possessiveness)
2. Niyama (Observances):
   • Śauca (purity – internal and external)
   • Santoṣa (contentment)
   • Tapas (austerity/spiritual discipline)
   • Svādhyāya (self-study/study of scriptures)
   • Īśvara Praṇidhāna (surrender to/contemplation of God)
3. Āsana (Postures for meditation): Sitting comfortably in a steady posture like Siddhāsana or Padmāsana in a solitary, elevated place that is not dark, peaceful, and open on all sides.
4. Prāṇāyāma (Control of Prāṇa/life-force): Prāṇa, Apāna, Udāna, Vyāna, and Samāna are five types of Prāṇa, which are airy. Since these five reside separately in the inner space (antarākāśa), bringing them together as one Prāṇa, i.e., maintaining them in a state of equilibrium (sāmya avasthā), is called Prāṇāyāma.
5. Pratyāhāra (Withdrawal of senses)
6. Dhāraṇā (Concentration): The practice of continuously holding the Chitta (mind-stuff) on a particular point, especially the Nābhi (navel), Hṛdaya (heart), Lalāṭa (forehead – Ājñā Chakra between the eyebrows), or Mūrdhā (crown of the head – Sahasrāra).
7. Dhyāna (Meditation): When Dhāraṇā becomes steady, Dhyāna occurs, where the flow of Chitta's modifications becomes uniform towards the object of concentration.
8. Samādhi (Profound absorption/contemplation): When Dhyāna is perfected, Samādhi is attained. It is of various types. The Samādhi in which some modifications of the Chitta remain is called Samprajñāta Samādhi. The state where all modifications of the Chitta are restrained is called Asamprajñāta Samādhi. The states where Vitarka (gross thought), Vicāra (subtle thought), Ānanda (bliss), and Asmitā (sense of I-ness) remain as supports are respectively called Vitarka-samādhi, Vicāra-samādhi, Ānanda-samādhi, and Asmitā-samādhi.

You know that the Ājñā Chakra is between the eyebrows (Bhrūkuṭi). Above the Bhrūkuṭi is the place of Nāda (primordial sound). Here, Shiva resides in the knowledge-form of the letter 'M'. Yogis perceive this place in the shape of a crescent moon. In the crown of the head (Mūrdhā) is the Sahasrāra Dala Kamala (thousand-petalled lotus), the resplendent seat of Brahman. From the Mūrdhā to the Mūlādhāra (base of the spine), there is a unique subtle nerve channel (Sushumna Nadi) through which Yogis experience the ultimate reality. At the end of this Nadi is the Guda (anus).

Jyotish and the Six Darshanas: A Unified Path to Understanding

The intricate wisdom of Jyotish (Vedic Astrology) is not an isolated system but is deeply interwoven with the foundational principles of the Shad Darshan (Six Systems of Indian Philosophy). From Nyaya-Vaisheshika's atomic theories providing a subtle basis for understanding material existence, to Sankhya's cosmology of Purusha and Prakriti, Mimamsa's profound laws of Karma, Vedanta's ultimate vision of non-dual Brahman, and Yoga's practical path to self-realization, each philosophy contributes to the holistic worldview that Jyotish operates within.

Jyotish utilizes the cosmic language of planets and their movements as indicators – a divine map reflecting the karmic patterns and potential of an individual, shaped by the very principles elucidated in the Darshanas. Understanding the essence of Indian Astrology and Philosophy allows one to appreciate Jyotish not merely as a predictive tool, but as a profound guide to self-awareness, navigating life's challenges through Purushartha (conscious effort), and aligning oneself with the universal Dharma. The timeless wisdom of India, encapsulated in Jyotish and the Shad Darshanas, continues to offer invaluable insights for those seeking truth, purpose, and ultimate liberation.

By exploring the spiritual meaning of planets in Vedic Astrology against the backdrop of these rich philosophical traditions, we unlock a deeper understanding of ourselves and our journey through the cosmos. The connection between Jyotish and the six Darshanas is a testament to the unified and comprehensive nature of Vedic knowledge, guiding humanity towards enlightenment for millennia.