GENERAL GUIDELINES

        He should really be learned in the Science of Astrology whose words have attained the power (of carrying conviction to the hearers) as a result of his proper understanding of the various objectives and queries, and who is capable of expounding the Science which has become in his hands, all the brighter and more flawless like gold that has been subjected to the touch-stone, fire and hammer.

        If a person is unable to understand the real purport of the Science (by separating the essentials from the non-essentials by means of his intellectual acumen) not to answer any question put to him, nor to explain the Science to his pupils, how could he be known as an astrologer, one well-versed in this Science?

        He is an ignorant fellow who interprets the text wrongly and whose astronomical calculations are utterly inaccurate.  For, such a person is no better than one who goes to his grandfather or God Brahman and praises before him his grandmother of the Goddess Sarasvati with the attributes of courtesan.

        If an astrologer has mastered the astronomical Science, and has brought about perfect agreement between the mathematical results and observations made by means of the shadow of gnomon and the water-appliance, and is well established in the science of predictive astrology, his pronouncements will never go wrong or fruitless.

        It has also been declared by the revered Visnogupta:  Perchance a man might be able to reach the other shore of the ocean by swimming being driven by the force of wind.  On the other hand, never could one, who is not a Sage, even dream of crossing the great ocean that is known as Kalapurusa or the God of Time i.e. the Science of Astrology.

Just as the mysteries of life and death are proved by Sages by means of penance and Yoga, even so this Science of astrology helps one to solve this  eternal mystery, provided he equips himself both intellectually and spiritually.  In other words, a true astrologer must lead a life of contentment, detachment and contemplation.

        And the Science of Predictive Astrology treats of the following topics:  The Signs of the Zodiac, Hora (equal to 15 º), decanate (equal to 10º), Navamsha (1/9^th of a sign or 3º-20’) Trimsamsa (30º assigned to the five luminous planets) determination of strength and weakness of planets on the basis of these parts or Vargas, ascertaining the multifarious strength of planets due to their direction, position, time and motion, the humours, constituent elements of the body, substances, castes, functions and the like, represented by or allotted to the planets as well as the Signs, the time of impregnation and actual birth, forecasting wonderful and freak births, immediate death, total span of life contributed by the planets, the planetary major periods and sub-periods.  Astakavargas of planets, Raja-yogas, lunar yogas, conjunctions of two of more planets, Nabhasa-yogas and such other Yogas, and their effects, the effects arising from the occupation of Signs, houses, etc.  by the planets and those of their aspects, exit from the world and the region from which one had come and to which one would go after death, predicting good and bad results on sudden queries, good and bad omens (or good and bad prognostications indicating the answers to be given to a query mad on the spot) and the performance of religious rites such as marriage.

Here the author alludes to all the three branches of astrology viz. Predictive, Horary and Electoral.  Hence it appears that the name Horashastra is a comprehensive term and not applicable to predictive astrology or horoscopy alone.  It is, however, to be distinguished from Grahanita astronomy.

        The predictions made by and astrologer who has mastered both the theory and practice of the science of astrology and astronomy as if it were spread before his eyes in the world, inscribed in his intellect and firmly implanted in his heart, will never go wrong.

        A true astrologer whose business is to divine man’s fortune as determined by his past actions, should also be a thorough scholar of the Samhita.

* Varahamihira, Brhat Samhita (M. Ramakrishna Bhat, Trans.)  Motilal Banarsidass,

New Delhi, India.  Reprinted 1986. pp.7-15.

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In making a brief survey of the environment in which the astrologer practices in India, we note several distinctions to that of America which bear witness.  Rural life astrology is a traditional part of community life which is valued and supported by the community itself.

Astrology is not a commercial enterprise.  It is considered knowledge inspired from the divine and there is a certain responsibility on the part of the practitioner to maintain the purity and intention of astrology to essentially be of help to others.

You could say the astrologer is an instrument for the welfare of the community.  The tone not that of a money making proposition:  It is a profession of service.

The astrologer is directly invested in the well-being of the people, and astrology is used to support the family unit and the general harmony of the community.  Thus we can see astrology interpreted to be a tool for upholding the cultural mores of the people which is founded on the traditional values of marriage and family.

Regarding the process of education in astrology, the astrological tradition is founded on the guru/disciple relationship.  The student and teacher work closely together fostering a relationship of great trust and commitment.  The Guru reveals knowledge as he perceives the student is ready.  This way, the misuse of knowledge is guarded as much as possible, and the astrological work is guided and matured within the context of a deeply respectful and loyal relationship of teacher and student.

Much, or even most of the astrological  knowledge is not printed in books, such that the students learn more from practice and exchange with one another, than from a formal academic curriculum.

The home is a focal point for discussions and participation.  The village people gather around the home of the astrologer - conferences are often open and there is always activity and lively discussion and debate regarding astrological issues.

You could say, astrological knowledge is pervasive in the environment - it is everywhere - connected to holidays and village customs.  Astrological principles tied to the cultural traditions of the people and thus are deeply imbedded in the fabric of everyday life.

Further, India has a long tradition centering on spiritual values of life.  Recognition of something beyond material life is integral to the mind of the Indian.

Some expressions of spiritual life include what is called:

            a.         Initiation into spiritual life.

            b.         Also, one thing the rural lifestyle provides for is an element of time which allows for reflection and a depth of focus, which can further one's spiritual growth..

            c.         Additionally, societal; values enhance and validate renunciation and focus on spiritual values, which makes spiritual endeavors an activity supported by society.

American life is largely defined by commercial enterprise and, astrology too, must reconcile itself to this reality.

The practice of astrology here, consequently, has a different tone than that of the rural communities I described earlier. The guru/disciple relationship in India which fosters a kind of intimacy and loyalty in the teacher and student is generally not the manner which people approach the subject here. Although one may attempt to be principled and magnanimous, something of the sentiment of the village astrologer devoted to the welfare of his community, has a feel of sweetness largely absent within the urban setting.

Here in America, the astrological texts are well organized and well formulated, unlike the often tangled web of confusing information found in Indian texts. In a sense, this makes the learning of astrology in America much easier and thorough. What one often misses however, is the subtler realms of consideration which, in India, are pervasive in the environment, imbued in the fabric of everyday life.

The method of learning in India is, in a sense, haphazard.  One breathes it, takes it in, lives it.  In the process, the knowledge is somehow digested at a deeper level of one's being. In America, one studies it.  It is a different process.

Also, in India the lack of distractions make it possible to consider a subject without contrivance.  It is natural, easy, and one is in harmony with life in the act of ponderous reflection. The activities such as horary, the practice of initiation and mantras are a normal part of Indian life, and bring the practitioner to deep and profound realizations. It is the privilege of an unhurried, unstressful existence. Also, the cultural values of India which have always acknowledged the merits of spiritual and non-material activities further allow for such activities.

So we can see that the Vedic astrologer practicing in India lives in a culture which has been suffused with Vedic traditions for centuries, and consequently he/she has some advantages that the American Vedic astrologer does not enjoy.  The American Vedic astrologer may want to reflect on the impact of these to consider what, if anything, may be lacking in his environment, training, spiritual orientation, or whatever, that he may want to attempt to compensate for, or remedy in some way, or simply choose to be conscious of.

For example, if one lives in a hectic, stressful face-paced urban setting, it may be difficult or impossible to achieve the kind of tranquility necessary to practice.  He may choose to attend seminars. He may be largely self-taught, not having enjoyed the benefit of an intimate relationship with a teacher.  He may thus make self-study, experiment.

Can practice prasna?  (said necessary by ancients)

Quiet and focus achieved by doing your own calculations?

Qualifications of a Vedic Astrologer

It is noteworthy, however, to mention that Vedic astrology is so vast and subtle a science, that beyond the essential fundamental knowledge and proficiency in the subject, is not possible for any given person to begin to master even one branch within a given lifetime.  Consequently, the Vedic astrologer who is serious about his subject, knowingly embarks on a study, which despite his best intentions, and given even the most ardent of commitments, he can never hope to begin to scratch of its secrets. 

Thus, Vedic astrology addresses every known arena of human life and offers opportunities for endless study, reflection and growth to the astrologer.  In the face of such a mountain of unfathomable knowledge, one is effectively rendered humble, that humility of which is, in may ways the most significance byword for the Vedic astrologer.

Beyond the practical fact that the knowledge itself extends far beyond what a single mortal can absorb - and the appropriate respect the study thus inspires, is the fact that Vedic astrology is considered a study of the divine. As such, the astrologer must approach his study with reverence, such an attitude begets humility, for as finite stands before the infinite, as mortal looks to his maker, he is, of consequence, made aware of his limitations, and great overwhelming awe for the mystery of life - and the great intelligence underlying all of God’s creation.

Recognizing that Vedic astrology is a divine science, meaning that although we are, unavoidable mortal and flawed, in practicing this science one must make sincere attempts to elevate oneself to the standards of divinity which represent a kind of perfection.  This is done with the understanding that one’s vision is, in fact, fragmented, and one’s character is imperfect, however in the adherence to the standards of behavior as set forth in these texts the aspirant by way of a righteous lie, in mastering the theory and practices of mantras under the auspices of a qualified teacher, through proper initiation and individual may be sufficiently elevated as to be able to render profound and accurate astrological counsel.

Vedic Astrology is vast and subtle, no one person can master it. 

Beyond the practical reality that the mountain of knowledge comprising the science is overwhelming, unfathomable is the appreciation that Vedic astrology is inspired from the Divine.  To attempt a work which directly subjects one’s finite nature to the infinite to face one’s maker, to acknowledge one’s fragmented view in the context of the bounded; to enjoy the privilege of unlimited study to the most essential of life’s mysteries, begs one’s humility.

In this context, he may make perfect predictions, he may receive all manners of acclaim, but he can never become an egoist, because he is ever mindful that despite whatever feats may be performed, they are really the makings of the divine through him;  He is of the Divine - the Divine is the Doer.  It is all by His grace.

Service - what has been given him is God’s grace, he passes on for the general benefit

Devout - (focused) as a means of demonstrating his gratitude, he does not wish to squander his gift, mantras, etc. 

Qualifications of a Vedic Astrologer

 Technical Outline

1.         Proficiency of subject matter (AVCA standards)
“Foresee” - if cannot, can only “talk”, it is of no use.

2.         Experience and Wisdom/Develop discrimination

3.         a.  Be aware of one’s inclinations or aptitudes for specialty (i.e. academic, teacher, practitioner)    

            b.  Where one can make the greatest contribution.

            c.  Be realistic and have respect, encourage the growth of others, even if they may be better than you.

4.         Prasna

Qualities of Character, Attitude, Intentions

5.         Humility

            a.  Subject vast and subtle-no person can master

            b.  Study of divine

            c.  Grateful for grace of God to have astrology-demonstrate

            d.  Remain open/to listen/eager for more knowledge 

            e.  Recognize one is only as vessel for higher wisdom to channel through

            f.  Look to show gratitude for gift-by giving service

            g.  Look for guidance from God as to your place in the world (India)

            h.  Despite any “feats” performed stay humble-what one does is, in fact, small

6.         Service

            a.  Allows for total focus on client-astrologer is out of the way entirely

            b.  Don’t look to benefit from client

            c.  Befriend-build roster of celebrity client

7.         Integrity

            a.  Truth-teller

            b.  Confidentiality

            c.  Resist temptation to “please” the client

8.         Sincerity of Purpose

            a.  Genuine reflection and personal insight into truth as opposed to verbose - things “sound” good.

            b.  Assist people in finding their own power and own truth; resist temptation to be a “Guru” or harem of groupies.

9.         Respect for tradition

            a.  Guru

            b.  Propitiation

            c.  Maintain receptivity for continued learning

            d.  Have to be a responsible member of this tradition.

                       1.  One’s actions reflect well on this heritage.

                       2.  Be moderate, balanced, free from ambition.

            e.  Look to give back - help revive the tradition.

                       1.  Sharing, teach and support efforts of scholarship

10.       Objective

            a.  Do not judge people-judge planets

                       1.  Eliminate prejudice (i.e. women vs. men in marriage) or particular value systems or religious preferences.

11.       Respect for Client/Cultivate Patience

            a.  Resist temptation to be “big” and client “small”

            b.  Appreciate that they come for help, you provide - they are two roles involving give and take, each requiring the other in order to play out the drama. 

12.       Be professional in attitude and demeanor

            a.  Businesslike

            b.  Consistent

            c.  Courteous

            d.  Appropriate

~Chakrapani Ullal

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