PHILOSOPHY AND RESEARCH GROUP 1992

Study on Vedic Astrology

"Utility is the principle."

Dear Maharajas and Prabhus,

Please accept my humble obeisances. All glories to Srila Prabhupada.

In the 1991 GBC resolutions item #74 stated the following: "That the Philosophy Research Group shall prepare a paper to determine the validity of astrology for devotees, and to give guidelines for any appropriate use. The paper shall carefully consider the issue of the compatibility of astrological concerns with concerns of pure devotional service. The writing and research group for this paper is Prahladananda Swami, co-ordinator, Syamasundara das, Bhanu Swami, and Ravindranatha das."

I had hoped to make all of Srila Prabhupada's quotes[1] on astrology available, but at a total of about 120 pages it would have been too much. I have tried to be sparing in using quotes so as to not make this report too voluminous. You can be certain that if there is one quote about astrology in a certain context in this report, there are actually many more existing. One exception is the few negative quotes. Out of all the quotes about astrology 99% were positive and 1% negative.

It is hoped that the following series of essays will at least in part fulfill the role assigned to me. I think that the section on Karma will be of special interest.

Your humble servant

Shyamasundara Dasa

Contents:

Why Astrology?

What is astrology.

Fate, Freewill, and the Law of Karma.

Astrology in ISKCON.

Qualifications of an Astrologer.

Prabhupada Makes Astrological Predictions.

Prabhupada Has His Chart Read.

Letters.

Why Astrology?

Before going into a detailed description of what astrology is and how it works, etc. We should ask the question why we, members of ISKCON, should be interested in Astrology at all. There has been much controversy about the subject over the years and some skeptics contend that astrology is irrelevant to devotees. If astrology is irrelevant to us then there is no need to go further. If on the other hand astrology is relevant then it deserves to be treated with respect and utilized for the benefit of our Society.

In brief astrology is relevant to us because Jyotish teaches us how to use the Vedas through its practical application to our life style. The major areas of application are:

Jyotish reinforces vaisnava philosophy.

Counselling general devotees and leaders.

Varnashrama-family stability=social stability.

Determining a child's varna.

Sannyas Ashrama.

Cultural preaching.

Scientific Preaching.

Jyotish teaches us how to use the Vedas.

It will be assumed that by the word "astrology" we mean Vedic Astrology. The Vedas have six appendices called the shad-vedangas, the six limbs of the Vedas. They are: siksa, chanda, nirukta, vyakarana, kalpana, and jyotisa. Siksa is the science of proper articulation and pronunciation of the Vedic phonemes (sounds). Siksa is essential because mantras are precise sound formulas that must be executed properly if the desired result is to manifest, [see creation of Vrtasura, SB 6th canto]. Chanda is the science of poetic meter; in the Vedas there are eleven chandas such as Gayatri, Usnik, Anustup, etc. (SB 11.21.41). Nirukta is the science of etymology and lexicology; a famous nirukta was compiled by Yaska. Vyakarana is the science of grammar. In ancient times Panini's Astadhyayi replaced all other works on the subject because of his masterful presentation and conciseness; it is still the standard. Jiva Goswami wrote his own vyakarana called Harinamamrta Vyakarana, it isn't very concise but has the edifying quality of glorifying Sri Krsna. Kalpana is the science of rituals and observations (viddhi). Jyotisa is the science of astronomy and astrology. The Yajur and Rig Vedas have sections attached to them dealing with astronomy, whereas the Atharva Veda has a section dealing with Astrology. Aside from the Vedas, many Rishis such as Parasara, Garga, Narada, Sukadeva, Brghu, etc., wrote on this science and preserved it in their sampradayas.

The first pair of angas: siksa and chanda teach us how to speak the Veda. The second pair: nirukta and vyakarana teach us how to understand the meaning of the Veda. While the third pair: kalpana and jyotisa teach how to use the Veda; this idea of how to use the Vedic knowledge will be expanded in these essays. Each vedanga is related to a bodily limb. Jyotisa is given the epithet vedachaksus, the eye of the Veda, because it allows us to see through opaque time and to understand how the gunas are working. In the Vedas great stress was made on performing sacrifices and other observances at the correct time in order that such sacrifices and observances bear fruit; this is one area of jurisdiction of the vedanga jyotisa. This of course is the same principle that we presently follow by observing the Vaisnava Calendar. We like to observe Krsna Janmastami on the correct day, and we are careful to rigidly follow ekadasi. These and other pancanga (Bengali-panjika) calculations are astronomical in nature. The astrological side is also important. Anyone who traveled with Srila Prabhupada was aware that he refused to travel on Thursday afternoons. Why? Because he learned from Srila Bhaktisiddhanta that Thursday afternoons were ruled by the Rahukalam, an inauspicious time under the dominion of the planet Rahu[2].

Jyotish reinforces vaisnava philosophy.

As mentioned the purpose of jyotisha, astrology, is to show us how to use the Vedic knowledge. Let us look at some practical examples of how this could be done. Everyone is familiar with the famous Gita verse (BG 2.14):

"matra-sparsas tu kaunteya

sitosna-sukha-duhkha-dah

agamapayino 'nityas

tams titiksasva bharata

TRANSLATION

O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."

The concept seems easy to understand when nothing is troubling us. Problems arise, however, when a devotee is beset by some obstacle or crisis. Then it is a different story because there is a tendency for us to lose our philosophical objectivity. This is where jyotisha (literally "light from God" jyoti=light, isha=God) can help by returning us to a proper philosophical perspective of things. Jyotisha can do this because it deals with time cycles and the science of time in general. Jyotisha can thus inform us when a particular effect will begin to manifest, how long it will last, and when it will depart. This allows a devotee to act wisely, to tolerate the situation without being disturbed, because the teaching of the Gita is reinforced by jyotisha.

Without this positive reinforcement from jyotisha devotees may sometimes react in ignorance. Being caught in the temporary grip of a negative situation a devotee may become depressed, desperate or in some other way mentally disturbed. In such a disturbed state of mind the devotee may act in a negative or destructive way which compounds the negative situation they were in. Eventually the negative situation passes as they always do, but now the devotee has to be responsible for his foolish behaviour while in a disturbed mental state.

I'm sure that if you consider your own life you will recognize situations where it would have helped greatly to know that there was going to be light at the end of the tunnel, even if you couldn't see it now. Perhaps you would have acted differently, not out of hopelessness or desperation but out of wisdom and tolerance for your present situation.

Counselling general devotees and leaders.

It is not that just average or neophyte devotees get in such difficulties. I have counselled many of our biggest leaders on this very point. It is no sin to seek counsel and reveal one's mind when in difficulty, this is one of the elements of Vaisnava behavior. We study a map to find out what terrain lies ahead of us, or we listen to the weather forecast to plan our activities (serious loss of life was prevented in Hurricane Andrew because of such forecasts) why not consult jyotisha in times of crisis or when making important decisions? It doesn't diminish our dependence on Krsna it reinforces it. Krsna created this science for this very purpose, that is why it is a vedanga, limb of the Veda.

Some detractors say that they will depend on Krsna to help them. Why not Krsna helping them through astrology? Once a man was walking in the jungle. Unknown to him he was being stalked by a tiger. Another man on seeing the tiger climbed a tree and shouted to the first man that he was being followed by a tiger and that he should also climb a tree. The first man said, "I'm not worried, Krsna will save me," after which the tiger pounced on him and ate him. The moral of the story being that Krsna tried to save him by warning him of his danger but he wouldn't listen. He wanted Krsna to come directly.

This is not to say that everyone must use astrology. Not everyone is inclined to do so, they may seek advice and counsel in others ways. But it seems unjustifiable and, holier than thou, to assert that devotees who do seek out advice from competent vaisnava astrologers are of weak moral and spiritual fiber. As will be seen in quotations from Prabhupada's books great personalities like Nanda Maharaja and King Yudhistira utilized astrology. What great men do common people follow.

On the question of ISKCON leaders seeking counsel Chanakya Pandit[3] has said that every king should have ministers to guide him:

"One without an adviser has no certainty of counsel."

"All things begin with counsel."

"The country propers by proper ministerial counsel."

"Through ministerial eyes other's weaknesses are seen."

"Counsellors (ministers) are the ones who see the true implications of what ought to be done and what ought not to be done."

"Governance is possible only with assistance. A single wheel does not move. Hence ministers should be appointed and their counsel listened to."

Of the many ministers to the king Chanakya explains that:

"The royal astrologer should know reading, writing and arithmetic, explain well and interpret the secrets of the planets." And," The Brahmin who knows mathematics, interprets scripts, is interested in the ancient scriptures and is able to interpret the secrets of planets is worthy of worship like a god."

Examples of how an astrologer could help a temple president. Advising about:

Choosing auspicious times for important functions such as installing deities.

Legal matters.

Personnel selection and placement.

General advice.

etc.

So up to this point we see how astrology confirms the Vedic teachings, and is thus useful in counselling devotees (big and small) through periods of crisis in their life. I am especially happy when I able to help an important leader in ISKCON through a difficult time because I then feel that I have rendered some service to Srila Prabhupada and ISKCON.

Varnashrama-family stability=social stability.

Jyotisha is an important social science in the scheme of varnashrama dharma. The basis of social stability is family stability. We in ISKCON have not been able to attain either. Our divorce rate is higher than that of the karmis. Broken families create a social and economic burden. We are now facing severe manpower and financial shortages because of lack of planning and management in the past. If we had properly arranged devotee's marriages we would have the whole family still in the movement. This means the original devotee couple plus their children. Stable families often mean economic stability as well. Thus providing an economic base for ISKCON. Modern demographics show that the surest ticket to poverty is to be a single mother. By neglecting the importance of the institution of marriage and family we have squandered a valuable resource; our own devotees. The most valuable resource that any institution has is not its liquid assets, or real estate; but its people.

It is not difficult to see why we made this mistake. ISKCON is a pioneering movement, our goal is to transplant the Vedic culture in the West. But, as in all pioneering movements the attrition rate is high and there have been many casaulties. So while the managers of the movement are responsible for the problems it wouldn't be fair to characterize there actions as evil or malicious, rather they were ignorant and inexperienced in the art and science of arranging marriages and setting up a society in the Vedic tradition.

Let us examine how a marriage is arranged in a traditional Indian family. First of all the family has a vested interest in the success of the marriage. They are not just throwing two people together but rather their own children whom they love and care for. Naturally they want them to be happy. Also if the marriage fails then the daughter comes back home to the parents, something that is not very welcome. So we see that the parents are strongly motivated by ties of affection and responsibility to marry off their children. To accomplish this, much endeavor takes place to find suitable matches. Newspaper advertisements are taken out, friends are contacted, marriage brokers are employed, etc. If a potential match is located then the family members on both sides carefully scrutinize each other. Remember that in India it is a matter of one family marrying another and not just two people. It is practically like the FBI doing a probe on a nominee to the supreme court. Spies are sent out to sniff out any scandals, the chastity of the girl must be insured etc. If this test is passed then horoscopes are matched to make sure that the couple will be compatible on physical, emotional, intellectual, and spiritual planes. If the charts pass the test then the marriage date is set astrologically. If the research and chart matching has been done correctly then the marriage will be successful. The divorce rates in India are still quite low.

The difference between a former ISKCON arranged (deranged!) marriage and an Indian arranged marriage lies in the motivation of the persons arranging the marriage, the social infrastructure and last but not least the use of astrology. Today in ISKCON, even among the most conservative gurus, it is recognized that the old system just doesn't work. In the past if you arranged a marriage that ended in divorce a few years later, you didn't really care. But when it is your own disciples and the marriage you arrange fails, and the woman comes back crying to you with two children and no husband, then it is a different story. Now many gurus unofficially counsel their disciples to see an astrologer first before getting married.

Today I am approached by parents of young children to inquire about matching the charts for a possible betrothal. This is a good sign because it shows that the parents love their children and care about their happiness and are willing to take responsibility to ensure the future stability of their children's family and emotional life. This indicates that a social infrastructure is developing so that hopefully in the future more stable vaisnava families will be established. The establishment of a vaisnava family is not a joke or something to be minimized, nor is it about money and man power, those are just extras. Let us see what Srila Prabhupada has to say about vaisnava families.

"Bhagavad Gita 6.42

atha va yoginam eva

kule bhavati dhimatam

etad dhi durlabhataram-

loke janma yad idrsam

TRANSLATION

Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world.

PURPORT

Birth in a family of yogis or transcendentalists--those with great wisdom--is praised herein because the child born in such a family receives a spiritual impetus from the very beginning of his life. It is especially the case in the acarya or gosvami families. Such families are very learned and devoted by tradition and training, and thus they become spiritual masters. In India there are many such acarya families, but they have now degenerated due to insufficient education and training. By the grace of the Lord, there are still families that foster transcendentalists generation after generation. It is certainly very fortunate to take birth in such families. Fortunately, both our spiritual master, Om Visnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, and our humble self had the opportunity to take birth in such families, by the grace of the Lord, and both of us were trained in the devotional service of the Lord from the very beginning of our lives. Later on we met by the order of the transcendental system."

Imagine what a powerful movement ISKCON would be if even a small percentage of the children born into it were of the caliber described above. We can learn from our past mistakes and create an atmosphere that will attract great souls into our midst. Let us make a firm resolution to establish stable, joyful, Krsna Conscious families whom the karmis will want to emulate.

It is recognized that the old system didn't work, and now an infrastructure is slowly developing. Now all that is required is to add the science of astrology as a diagnostic screening tool to maximize the number of good marriages and minimize the bad. This after all is what astrology has been used for since Vedic times. In the past ISKCON may have been too immature to properly use Vedic science but can we afford to be immature now. If we carefully use the blessings (in the form of Vedic sciences) that Krsna has given us we can still save the day.

I propose that astrology be officially recognized as a highly recommended Vedic science for the use of matching up couples for marriage. I also propose that an international data base of all unmarried couples be created to facilitate compatible marriages.

Determining a child's varna.

Jyotish is useful in guiding parents in raising their children and ascertaining the varnas of children. In an essay entitled Interpretations of the Bhagavad Gita (written about 1948-49) Srila Prabhupada states that a child's varna was determined by three factors, namely: family, apparent activities or character, and horoscope. Slowly a program is developing to try and help the gurukula alumni re-integrate into ISKCON, it is called Project Future Hope.

"We have some plans (in their formative stage) to put together a system for helping our gurukula veterans to find their ways into adult life. Astrology will certainly be useful in helping to understand the directions for these young devotees. Perhaps you would even be interested in getting involved in such work. It would entail career counseling and linking up teachers with students on the basis of their occupations or interests. We want to establish some kind of networking system. If you would be interested in getting involved in a project like this (on a volunteer basis) let me know, and as the ideas and plans evolve I can keep in touch with you."[4]

As an example of parents concern for the future occupation of the child we have the case of Maharaja Yudhisthira and Pariksita. (see quotes)

Sannyas Ashrama.

In other branches of our sampradaya, notably the Madhva sampradaya, sannyasa candidates have been chosen using astrology to determine the existence of parivraja yoga, that is, whether or not the candidate was a true renunciate and scholar. It should be noted that the sannyasa candidates were young boys, often pre-pubescent. [Both Madhavacarya and Sankaracarya took sannyasa at a very young age.] In the approximately 800 years since the Madhva sampradaya has been using this system very few sannyasis have fallen. In fact it is only in recent times that they have been rocked by scandals of fallen sannyasis. As it turns out the sannyasis who fell were not chosen astrologically but rather they were relatives of the initiating sannyasi. The motive seems to be to keep the fortunes of the matha in a particular family. (As reported in Hinduism Today, August 1992.)

I propose that astrology be officially used as one of the criteria used in qualifying a sannyas candidate. Now it is only used unofficially under the aegis of HH Jai Advaita Swami.

Cultural preaching.

The temple as a cultural center could sponsor classes or seminars on astrology which would attract the public to the temple and expose them to Krsna Consciousness.

We could provide astrological services to our Indian congregation and Life Members. This was suggested by HH Sridhara Maharaja, who in 1988 was canvassing for a devotee to become the resident astrologer at the Bombay Temple. Earlier in 1983-84 Kirtananada Swami wanted me to become the resident astrologer for Prabhupada's Palace of Gold. Whatever faults he may have had, lack of imagination was not one of them. He wanted me to develop a following with the hundreds of thousands of people who visited the Palace every year. The idea was to get them to donate money to New Vrndavana and make new devotees. The plan fell through because I wanted to give a third of the money to the South Indian BBT, he wanted to keep all the money.

People in general are interested in astrology, why have them go to Western astrologers or mayavadis when they can come to the temple and consult with a devotee astrologer. In Bangalore I made my astrology teacher (who was a Jain) into a devotee. Now he is initiated and vigorously preaching and even getting Muslims to chant the Mahamantra and read Prabhupada's books.

Scientific Preaching.

Cultural preaching through astrology is also scientific preaching. Sadaputa reminded me that scientists abhor astrology. Thirty five noble laureates signed a document condemning astrology! Why? Because it lies beyond their limited paradigms. This of course is one of the reasons why the BI took up the study of astrology in the first place. As a kick in the face to modern science. Astrology is a powerful method for introducing people to concepts such as karma, reincarnation, yoga, chanting, and many other Vedic concepts which science can't comprehend.

Relevant quotes.

Purport SB 1.12.12

"A man's destiny is therefore ascertained by the birth time constellation of stars, and a factual horoscope is made by a learned astrologer. It is a great science, and misuse of a science does not make it useless. Maharaja Parikshit or even the Personality of Godhead appear in certain constellations of good stars, and thus the influence is exerted upon the body thus born at an auspicious moment."

SB 1.12.29

Thus those who were expert in astrological knowledge and in performance of the birth ceremony instructed King Yudhishthira about the future history of his child. Then, being sumptuously remunerated, they all returned to their respective homes.[5]

The Vedas are the storehouse of knowledge, both material and spiritual. But such knowledge aims at perfection of self-realization. In other words, the Vedas are the guides for the civilized man in every respect. Since human life is the opportunity to get free from all material miseries, it is properly guided by the knowledge of the Vedas, in the matters of both material needs and spiritual salvation. The specific intelligent class of men who were devoted particularly to the knowledge of the Vedas were called the vipras, or the graduates of the Vedic knowledge. There are different branches of knowledge in the Vedas, of which astrology and pathology are two important branches necessary for the common man. So the intelligent men, generally known as the brahmanas, took up all the different branches of Vedic knowledge to guide society. Even the department of military education (Dhanur-veda) was also taken up by such intelligent men, and the vipras were also teachers of this section of knowledge, as were Dronacarya, Kripacarya, etc. The word vipra mentioned herein is significant. There is a little difference between the vipras and the brahmanas. The vipras are those who are expert in karma-kanda, or fruitive activities, guiding the society towards fulfilling the material necessities of life, whereas the brahmanas are expert in spiritual knowledge of transcendence. This department of knowledge is called jnana-kanda, and above this there is the upasana-kanda. The culmination of upasana-kanda is the devotional service of the Lord Vishnu, and when the brahmanas achieve perfection, they are called Vaishnavas. Vishnu worship is the highest of the modes of worship. Elevated brahmanas are Vaishnavas engaged in the transcendental loving service of the Lord, and thus Shrimad-Bhagavatam, which is the science of devotional service, is very dear to the Vaishnavas. And as explained in the beginning of the Shrimad-Bhagavatam, it is the mature fruit of Vedic knowledge and is superior subject matter, above the three kandas, namely karma, jnana and upasana. Amongst the karma-kanda experts, the jataka expert vipras were good astrologers who could tell all the future history of a born child simply by the astral calculations of the time (lagna). Such expert jataka-vipras were present during the birth of Maharaja Parikshit, and his grandfather, Maharaja Yudhishthira, awarded the vipras sufficiently with gold, land, villages, grains and other valuable necessaries of life, which also include cows. There is a need of such vipras in the social structure, and it is the duty of the state to maintain them comfortably, as designed in the Vedic procedure. Such expert vipras, being sufficiently paid by the state, could give free service to the people in general, and thus this department of Vedic knowledge could be available for all.

SBpp 3.21.15

...The phrase ``like disposition'' is very significant. Formerly, boys and girls of similar dispositions were married; the similar natures of the boy and girl were united in order to make them happy. Not more than twenty-five years ago, and perhaps it is still current, parents in India used to consult the horoscope of the boy and girl to see whether there would be factual union in their psychological conditions. These considerations are very important. Nowadays marriage takes place without such consultation, and therefore, soon after the marriage, there is divorce and separation...

SB 6.1.49

As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he acquired because of his past religious or irreligious actions, and is unable to know his past or future lives.

...It should be understood that a person who does not have Vedic knowledge always acts in ignorance of what he has done in the past, what he is doing at the present and how he will suffer in the future. He is completely in darkness...

...One who is in complete darkness cannot know what his past life was or what his next life will be; he is simply interested in his present body. Even though he has a human body, a person in the mode of ignorance and interested only in his present body is like an animal, for an animal, being covered by ignorance, thinks that the ultimate goal of life and happiness is to eat as much as possible. A human being must be educated to understand his past life and how he can endeavor for a better life in the future. There is even a book, called Bhrigu-samhita, which reveals information about one's past, present and future lives according to astrological calculations. Somehow or other one must be enlightened about his past, present and future.

SB 6.2.26

Ajamila said: Alas, being a servant of my senses, how degraded I became! I fell down from my position as a duly qualified brahmana and begot children in the womb of a prostitute.

The men of the higher classes--the brahmanas, kshatriyas and vaishyas--do not beget children in the wombs of lower-class women. Therefore the custom in Vedic society is to examine the horoscopes of a girl and boy being considered for marriage to see whether their combination is suitable. Vedic astrology reveals whether one has been born in the vipra-varna, kshatriya-varna, vaishya-varna or shudra-varna, according to the three qualities of material nature. This must be examined because a marriage between a boy of the vipra-varna and a girl of the shudra-varna is incompatible; married life would be miserable for both husband and wife. Consequently a boy should marry a girl of the same category. Of course, this is trai-gunya, a material calculation according to the Vedas, but if the boy and girl are devotees there need be no such considerations. A devotee is transcendental, and therefore in a marriage between devotees, the boy and girl form a very happy combination[6].

ppSB8.18.5

Srila Vishvanatha Cakravarti Thakura, an expert astrologer, explains the word nakshatra-taradyah...

SB 10.1.57

Vasudeva was very much disturbed by fear of becoming a liar by breaking his promise. Thus with great pain he delivered his first-born son, named Kirtiman, into the hands of Kamsa.

In the Vedic system, as soon as a child is born, especially a male child, the father calls for learned brahmanas, and according to the description of the child's horoscope, the child is immediately given a name. This ceremony is called nama-karana. There are ten different samskaras, or reformatory methods, adopted in the system of varnashrama-dharma, and the name-giving ceremony is one of them[7]. Although Vasudeva's first son was to be delivered into the hands of Kamsa, the nama-karana ceremony was performed, and thus the child was named Kirtiman. Such names are given immediately after birth.

SB 10.8.5

O great saintly person, you have compiled the astrological knowledge by which one can understand past and present unseen things. By the strength of this knowledge, any human being can understand what he has done in his past life and how it affects his present life. This is known to you.

...Therefore any gentleman, dhira, must be interested in jyotisa, astrology.

Nanda Maharaja was trying to take advantage of the opportunity afforded by Gargamuni's presence, for Gargamuni was a great authority in this knowledge of astrology, by which one can see the unseen events of past, present and future. It is the duty of a father to understand the astrological position of his children and do what is needed for their happiness. Now, taking advantage of the opportunity afforded by the presence of Gargamuni, Nanda Maharaja suggested that Gargamuni prepare a horoscope for Nanda's two sons, Krishna and Balarama.

TX 6

My lord, you are the best of the brahmanas, especially because you are fully aware of the jyotih-shastra[8], the astrological science. Therefore you are naturally the spiritual master of every human being. This being so, since you have kindly come to my house, kindly execute the reformatory activities for my two sons.

The Supreme Personality of Godhead, Krishna, says in Bhagavad-gita (4.13), catur-varnyam maya srishtam guna-karma-vibhagashah: the four varnas--brahmana, kshatriya, vaishya and shudra--must be present in society. The brahmanas are required for the guidance of the whole society. If there is no such institution as varnashrama-dharma and if human society has no such guide as the brahmana, human society will be hellish. In Kali-yuga, especially at the present moment, there is no such thing as a real brahmana, and therefore society is in a chaotic condition. Formerly there were qualified brahmanas, but at present, although there are certainly persons who think themselves brahmanas, they actually have no ability to guide society. The Krishna consciousness movement is therefore very much eager to reintroduce the varnashrama system into human society so that those who are bewildered or less intelligent will be able to take guidance from qualified brahmanas...

lec5-3-69

1: Is astrology of any importance to a way of life, I mean...

P: Yes. This is a science. Yes. This is a science. It is a science. That science is acceptable by the human society. Medical science, legal science, engineering science. Similarly, astrology also, another science. But the astrology is simply useful so long you have got this body, but as soon as your body is finished, there is no more use of astrology.

play8-4-69

Tamal Krsna: What is the position of astrology in Krsna consciousness?

Prabhupada: Astrology is a science. Krsna consciousness has nothing to do with astrology, but it is the general custom that as soon as a child is born the astrologers come. That is the Indian system, Vedic system.

3-2-74 Maypura

born, Gargamuni, the family priest... It is the system among the Vedic culturalists that as soon as a child is born, immediately his horoscope is made and his past--future is calculated, janma-grasthi(?). So, that function on account of poverty and many other causes, nobody practically practices. But this is also one of the samskara. Before birth there is samskara, garbhadhana samskara, while the child is within the womb, there is samskara. In this way, a human body is purified by different kinds of

samskaras or purificatory methods. Dasabhidasamskara. Samskara...

What Is Astrology

As previously explained astrology is a limb of the Vedas, literally the 'eye of Vedas.' Now we shall investigate what astrology is and how it works.

Astrology is essentially a language, a mystical cryptogram created by Sri Krsna. Each of the planets according to Srila Parasara Muni, father of Vyasadeva, is intimately connected with one of Krsna's avataras and ultimately is a manifestation of that particular avatara[9]. As any language has parts such as nouns, verbs, adjectives, adverbs, etc., astrology is no different except that in this language the parts are planets, signs, houses, aspects, etc. It is the language of time.

The horoscope and the zodiac belt are often referred to in the literature as the kala chakra, wheel of time. The horoscope is like a big clock, except that while we are familiar with clocks that have three hands, the horoscopic clock has ten hands made up of the Ascendent, Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu, and Ketu. And while the clocks of normal experience measure in hours, minutes, and seconds; the hands of the kalachakra measure much longer spans of time. A complete cycle of the ten hands from the Lagna (ascendent) to Ketu take respectively: one day, one year, 27 days, two years, one year, 12 years, one year, 30 years, 18 years, and 18 years. A complex clock indeed--one only Sri Krsna could create. To create a horoscope requires the exact date, time and place of birth. The reverse is also true; given a chart, a learned astrologer can tell the date, time, and place of birth. This time-keeping feature of astrology is used today in archeology and history to date personalities and events based on recorded horoscopes or other astronomical observations such as eclipses and comets.

We have introduced two analogous systems with reference to astrology: astrology as language, and astrology as a super clock. We have done this to illustrate the neutrality or non-causal nature of astrology. Just as a language can be used for good or bad; to create edifying literature such as the Srimad Bhagavatam or a mundane novel with zero spiritual merit. In the same way, astrology can describe any phenomena that exists, whether it be divine, such as Sri Krsna or the life of an insignificant entity like me. A clock doesn't cause the sun to rise, but I know that on March 18, 1992, in Mayapura at 5:46 AM the Sun will rise, and that at 5:43 PM it will set. Thus the planets do not cause the events that take place in a person's life but they are capable of describing, measuring and timing them. This is possible only because of the Lord's Supreme will.

Another way to look at astrology is as a sophisticated and systematic science of lakshanas; that is, symptoms or signs. There are numerous examples from the sastra where omens and physiognomy are used in relation to Sri Krsna. The science of omens or nimitta is directly a branch of astrology[10]. The study of physiognomy or bodily symptoms [lakshana] is called Samudrika Sastra, after Samudraraj the lord of the sea who, from his vantage point, was able to study the perfect bodily construction of Sri-Sri Laxsmi Narayana. Hasta Samudrika, the science of palmistry is a specialized sub-branch of Samudrika Sastra. It should be remembered that astrology, palmistry, and physiognomy are all intimately related.

The point that I am making is that astrology and related subjects are valid sciences applicable to both the divine and mundane sphere because they are non-causal, rather they are symptomatic of higher laws.

Some relevant quotes:

CC Adi 17.109 [The astrologer said] "You are now the same Personality of Godhead that You were in Your previous birth. Your identity is inconceivable eternal happiness."

PP. By the power of astrological science one can even ascertain the position of the Supreme Personality of Godhead. Everything is to be identified by its symptoms.

Room Conversation with Latin Professor

Los Angeles, December 9, 1973

So every knowledge is there in the Vedas. There are so many Vedas. Even for our ordinary dealings, just like Ayur-veda. Ayur-veda means medical science. Similarly, Dhanur-veda, military science. Similarly, Jyotir-veda, jyotis, the astronomical science. And those who are, mean, accustomed with Vedic knowledge, it is so nice and, I mean to say, perfect that... Take, for example, that Ayur-veda, medical science. Their process is that this body, the physiological condition, is depending on three things, tri-dhatu, kapha-pitha-vayu: mucus, bile and air. And the air is felt by the pulse beating. So they learn how to examine the pulse beating, the heart beating. And they have got description. Just like the sparrow walks, the crow walks, so in this way they have given the example, "If the pulse is beating like the walking of the sparrow, walking of the crow, then his health, his condition, is like this, and the symptoms will be like this." So the physician first of all studies the pulses, and he remembers the symptoms, and he corroborates, asking the patient, "Do you feel like this? Do you feel like this? Do you do this, like this?" If it is corroborated, then his diagnosis is given: "He has got this disease." So similarly, in Jyotir-veda they have got similar symptoms: "If such and such stars are now nearer to this star"--they have got this calculation--"then the position is this." So they learn very quickly. Indian brahmanas, they learned Jyotir-veda, Ayur-veda, very quickly. Because brahmanas they are meant to go to every house to inform the date, the everything. So generally people are inquisitive about the health. So they ask, "Now I am feeling like this." So they give medicine. And they give some astrological hint also. So in this way people gave them some contribution. That is their livelihood. So this... All the systems were made very easy on account of this Vedic injunction. So therefore we take Vedic knowledge as perfect, and we understand everything by Vedic knowledge about God, about His place, about His activities.

FATE, FREE WILL AND THE LAW OF KARMA

In the following section we will examine what the Sastras have to say about karma; and in what way if any, a devotee is under the influence of his past karma.

In the ancient Mediterranean world there was a long standing philosophical battle between Fatalists and proponents of Freewill. It would be inappropriate to discuss their viewpoints, but suffice it to say that such a controversy clearly indicates an imperfect understanding of the law of karma.

Life is essentially an interplay of both fate and freewill where our fate is simply the reaction to our previous exercise of freewill. At every point in time we find ourselves in different environments which present different options for us to choose from. We have the freedom to choose "a"or "b," but once we have made the choice, we don't have the freedom to accept or reject the reactions to our choice. We have to accept! The reaction may be instantaneous or it may take many lifetimes before it fructifies. And like the process of cooking where many discrete flavors blend together to create a new flavor, in the same way different reactions will blend together and when they are fully ripe, we experience them in the form of some environment which may be good or bad. We can't escape the environment, but while experiencing the environment, we will again be presented with different options from which to choose. This of course brings us full circle.

The word karma is derived etymologically in Sanskrit from the root word Kri, "to create, to make." Thus karma relates both to action and the fruits or results of our actions. The Bhagavad Gita 8:3, gives a concise definition of karma: "The Supreme Personality of Godhead said: The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyatma, the self. Action pertaining to the material bodies of the living entities is called karma, or fruitive activities."

We are all familiar with the classification of good karma, bad karma [vikarma], and naiskarma or akarma [non-action, devotional service]. But from the Vedic literature many details are supplied that most of us are ignorant of. The following information on karma is paraphrased from the Govinda Bhaysa of Baladeva Vidya Bhusana[11].

Karma is divided up into two categories; Sanchita karma (stored up), and Kriyamana karma (newly created); Sanchita karma is further sub-divided into another two categories namely Anarabdha karma (effects which have not yet begun) and Prarabdha karma (functional karma which is already acting). It is questioned whether or not these two karmas (Sanchita & Kriyamana) are destroyed and made non-adhering respectively, through the majesty of the Divine Wisdom. The Purvapakshin (anti-thesis) objects that neither the Kriyamana karma can be loosened, nor the Sanchita karma burned up by Vidya because it is well known that:

"The karma is never exhausted or weakened in its force even after a lapse of hundreds of millions of eons. It is exhausted only when its consequences are suffered. Verily one must suffer the consequences of his acts, whether they be good or bad." [no source given]

The Vedanta Sutra 4.1.13 refutes this view:

"On obtaining that [Vidya] there take place the non-clinging of works done in the present life, and the destruction of works stored up which were done in the past life. Because this is so declared [in the Upanishads]."

When a nirapeksa devotee (totally detached mahabhagavata) gets Brahma Vidya (God realization) then his Kriyamana karmas can not cling to him for the Chandogya Upanishad 4.14.3 says:

"As water doesn't cling to a lotus leaf, so no sinful act clings to one who knows Him thus!"

And Chandogya Up. 5.24.3 says:

"As the tuft of the Isika reed entering into the fire is quickly reduced to ashes, thus indeed are burnt all his sins, who knowing the Lord, thus offers an Agnihotra."

The doubt then arises as to whether it is only the sinful reactions that are destroyed but not the pious reactions, because the pious acts are done in accordance with scripture. Thus it is not correct that as soon as Vidya originates a man gets Mukti. For, if he has un-exhausted good works; he must go to Svarga, etc.

The siddhanta sets aside this view in the next sutra

VS 4.1.14:

"The same is the case with the other [namely, the good deeds]; the stored-up good deeds are destroyed and the good done in the present life do not cling to the man. He verily gets Mukti on the falling off of his Prarabdha karmas."

Baladeva comments that Vidya destroys reactions to good works also. No doubt, good deeds are done in conformity with the laws of the Vedas; but it can not be said that, therefore, they are not in conflict with Vidya. They are opposed to Vidya, in this much that their result is to produce heavenly joy and Svargic bliss; while the fruit of Vidya is release; and as Svarga and Mukti can't co-exist together; therefore Punya, though Vaidic, is opposed to Vidya. He further goes on to say that from a Vedantic point of view even Punya is Papam. And that in the Chandogya Upanishad 8.4.1 the word Papam is applied to both Duskritam and Sukritam:

"This Self is a Bridge (refuge) and a support, so that these worlds (may be kept in their proper place and) may not clash with each other. Night and day do not pass that Bridge, nor do old age, nor death, nor grief, nor the good deeds, nor the evil deeds (of men). All evils turn back from Him, because He is free from all evils. He is Brahman, the Great Refuge."

Also Brhad Aranyaka Up. 4.4.22, says:

"Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good, he overcomes both, and neither what he has done, nor what he has omitted to do, burns (affects) him."

Consequently in the Gita it is stated that all action, whether good or bad, are destroyed when knowledge is obtained. "As a blazing fire turns wood into ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities." BG 4.37.

The word Sarvakarmani is generic and refers to good deeds also. Thus it is established that both kinds of Punyam as well as both kinds of Papam are respectively destroyed and made unclinging by Vidya. And, with the destruction of the Prarabdha karmas, the man gets Mukti. Therefore it is not a meaningless statement to say that on the origination of Vidya a man gets Mukti.

Now we come up to a very important point in the discussion of karma and its destruction by the action of Vidya, the Divine Wisdom. Since Vidya destroys both sorts of Sanchita karmas namely good and bad; then it must reasonably follow that the body of the man should fall from him, because the body is the effect of such karmas; and when the karmas are destroyed, the body naturally falls off. If this be so, then anyone who gets divine knowledge, must immediately pass out of this world, and so the teaching of the Divine knowledge by the knowers of Brahman becomes an impossibility.

As we mentioned before the Sanchita karma has two sub-categories: Prarabdha and Anarabdha; one which has commenced its fruition in this world, and the other which has not. The doubt is then raised as to whether both of these kinds of Sanchita karma are destroyed by Vidya, or only the Anarabdha karmas?

The Purvapaksin maintains that in the Br. Ar. Up. 4.4.22 already quoted above it is said that both these are destroyed. No exception is mentioned in regards to the Prarabdha karma; and because the action of Vidya is uniform, therefore both sorts of Sanchita, mature as well as immature, are destroyed by Vidya. The siddhanta is established in the next sutra of VS which sets the erroneous view of the Purvapaksin aside.

VS 4.1.15:" But only the immature karmas of the former lives, namely, those karmas whose effect has not yet begun, are destroyed by knowledge; because that is the limit of the life of the Jnanin; (namely) the limit of the life of the wise is the period over which his former karmas which have begun to produce their effects extend."

It is said in the sruti that a man lives on even after acquiring Vidya, if his Prarabdha karmas are not exhausted. The Chandogya Upanishad 6.14.2 says: "For him there is a delay only for as long as he is not delivered from his body." Also in SB 10.87.40 it is said:

"When a person realizes You, he no longer cares about his good and bad fortune arising from past pious and sinful acts, since it is You alone who control this good and bad fortune..."

This shows that it is the will of the Lord, that the man who has obtained the Divine Wisdom, should go on living in this body, so long as his Prarabdha karmas are not exhausted. Vidya is supremely powerful and can destroy all karmas but out of deference to the will of Sri Krsna she doesn't destroy the Prarabdha karma for we see that divinely illumined sages, full masters of Divine Wisdom, are living on this earth and their bodies do not fall down as soon as they get Vidya. We further see that they teach others and are not inactive, consequently, we must admit that it is the will of the Lord that such men should continue to live, in order to spread knowledge of Brahma Vidya among mankind.

It should be noted that it may take more than one life to exhaust the Prarabdha karma, even in the case of a Nirapeksha devotee. This is dealt with in VS 3.4.52:

"Similar is the case with the Mukti. There is no invariable rule of the time of its fruition, because it depends upon well ascertained conditions, because it depends upon well ascertained conditions."[12]

Moksa which is the characteristic fruit of Vidya may be delayed till the next life if Prarabdha karmas remain that must be worked out. If there are no Prarabdha karmas to be worked out, then Mukti takes place in that very life. But if there are Prarabdha karmas which are not exhausted in one life, then the man must take another birth to get Mukti; for Mukti can never be partial. Why do we say so? Because the condition of Mukti is a definite condition, fully ascertained in the Sastras. Thus in the Chandogya Up 6.14.2, it is laid down that a man who finds a guru obtains the knowledge; but there is delay in his getting Mukti so long as his Prarabdha karmas are not exhausted:

"In the same way does a man who finds the Guru, obtains the knowledge. For him there is delay only so long as his Prarabdha karmas are not exhausted. Then he reaches the perfect."

This Chandogya text shows a well determined rule of Mukti that the man who has Vidya, obtains Mukti, not immediately, but on the exhaustion of his Prarabdha karmas. There is a similar rule laid down in the Smriti Sastra call Narayana Adhyatma:

"The man who has acquired Vidya gets immortality. There is no doubt in it. He goes to Mukti at once when his Prarabdha karmas are exhausted; but if his karmas are not exhausted, then he has to take many births, and on the exhaustion of such karma he goes to the world of Hari."

No doubt it is a rule that Vidya exhausts all karmas, yet the force of Prarabdha karma is not exhausted and remains active because the Lord has so willed it. What, however, is the state of consciousness of a Mahabhagavata, and how is his experience of Prarabdha karma different from mine? In Bhagavad Gita 6.20-23 Krsna gives the following description of spiritual absorption:

"In the stage of perfection called trance, or samadhi, one's mind is completely restrained from the material activities by practice of yoga. This perfection is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness, realized through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact."

Here we see the condition of a jivanmukta, one who is liberated while still embodied. Though he is encased in the gross and subtle body which is the product and enjoyer of Prarabdha karma still he doesn't suffer because he is experiencing spiritual ecstasy. He is free. It is the gross and subtle body that suffers and enjoys the karmas. So ultimately he is not subjected to karma, but is free.

There are many examples from Sastra of great devotees who were beyond the body and lived on another dimension. Lord Caitanya would fall into a divine swoon and be transported to Vraja to witness the sporting activities of the Gopis with Krsna. Meanwhile, in the external world His associates would be trying their best to bring Him back; when they succeeded He was often displeased. In the life of Syamananda we have another vivid example. When Syamananda was being examined by his Guru, Hrdaya-Caitanya, about the change of his name from Dhuki Krsna to Syamanada, and his new tilak, Syamananda went into meditation and in his siddhaswarupa approached Radharani to resolve his problem. Another example is that of Haridasa Thakura whose body was beaten, yet because he was not on the bodily platform, he remained unaffected.

Our Srila Prabhupada was also on such a platform. Hari Sauri Prabhu informs me that once while he was serving Srila Prabhupada he noticed that Srila Prabhupada's jaw was swollen because of a toothache, yet Prabhupada didn't complain. A few days later Hari Sauri noticed that the swelling was reduced and inquired from Prabhupada if his toothache was gone. Prabhupada replied that in the night a tooth had fallen out. On searching Prabhupada's bed he found the tooth and was amazed to see that it had a huge hole in it. Anyone else with such a rotted tooth would have been in extreme agony, yet Prabhupada was unphased.

What is the mechanism that allows a Mahabhagavata to be encased in a body yet be unaware of it. This is explained in the Srimad Bhagavatam, 3.28.34-39:

" 'By following this course, the yogi gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs of his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity.'

'When the mind is thus completely freed from all material contamination and detached from material objectives, it is just like the flame of a lamp. At that time the mind is actually dovetailed with that of the Supreme Lord and is experienced as one with Him because it is freed from the interactive flow of the material qualities.'

'Thus situated in the highest transcendental stage, the mind ceases from all material reaction and becomes situated in its own glory, transcendental to all material conceptions of happiness and distress. At that time the yogi realizes the truth of his relationship with the Supreme Personality of Godhead. He discovers that pleasure and pain as well as their interactions, which he attributed to his own self, are actually due to the false ego, which is a product of ignorance.'

'Because he has achieved his real identity, the perfectly realized soul has no conception of how the material body is moving or acting, just as an intoxicated person cannot understand whether or not he has clothing on his body. The body of such a liberated yogi, along with the senses, is taken charge of by the Supreme Personality of Godhead, and it functions until its destined activities are finished[13]. The liberated devotee, being awake to his constitutional position and thus situated in samadhi, the highest perfectional stage of yoga, does not accept the by-products of the material body as his own. Thus he considers his bodily activities to be like the activities of a body in a dream.'

Purport to 3.28.38

The following questions may be posed. As long as a the liberated soul is in contact with the body, why don't the bodily activities affect him? Doesn't he actually become contaminated by the action and reaction of material activities? In answer to such questions, this verse explains that the material body of a liberated soul is taken charge of by the Supreme Personality of Godhead. It is not acting due to the living force of the living entity; it is simply acting as a reaction to past activities. Even after being switched off, an electic fan moves for some time. That movement is not due to the electric current, but is a continuation of the last movement; similarly, although a liberated soul appears to be acting just like an ordinary man, his actions are to be accepted as the continuation of past activities. In a dream one may see himself expanded through many bodies, but when awake he can understand that those bodies were all false. Similarly, although a liberated soul has the by-products of the body--wife, children, house, etc.--he does not identify himself with those bodily expansions. He knows that they are all products of the material dream. The gross body is made up of the gross elements of matter, and the subtle body is made of mind, intelligence, ego and contaminated consciousness. If one can accept the subtle body of a dream as false and not identify oneself with that body, then certainly an awake person need not identify with the gross body. As one who is awake has no connection with the activities of the body in a dream, an awakened, liberated soul has no connection with the activities of the present body. In other words, because he is aquainted with his constitutional position, he never accepts the bodily concept of life.'

Text 39 'Because of great affection for family and wealth, one accepts a son and some money as his own, and due to affection for the material body, one thinks that it is his. But actually, as one can understand that his family and wealth are different from him, the liberated soul can understand that he and his body are not the same.'"

There are two similar verses in the 11th canto.

"Just as a drunken man does not notice if he is wearing his coat or shirt, similarly, one who is perfect in self-realization and who has thus achieved his eternal identity does not notice whether the temporary body is sitting or standing. Indeed, if by God's will the body is finished or if by God's will he obtains a new body, a self-realized soul does not notice, just as a drunken man doe not notice the situation of his outward dress. The material body certainly moves under the control of supreme destiny and therefore must continue to live along with the senses and vital air as long as one's karma is in effect. A self-realized soul, however, who is awakened to the absolute reality and who is thus highly situated in the perfect stage of yoga, will never again surrender to the material body and its manifold manifestations, knowing it to be just like a body visualized in a dream." SB 11.13.36-37

Here we see that the perfect God intoxicated yogi is un-aware of whether or not he is wearing a body! Just like a liquor intoxicated man is unaware of whether or not he is wearing clothing. In such a perfectly detached mood Krsna takes charge of the body's functions "until its destined activities are finished" and "as long as one's karma is in effect." These statements of course further explain and verify what the Vedanta Sutra says about Prarabdha karma.

In his comment on VS 3.4.16, Baladeva Vidya Bhusan gives us more insight into the position of a sage who has acquired Vidya but not Mukti. He says that Vidya has the power to burn to ashes all karmas, yet the illumined sage, who is harmonized with the will of the Supreme Lord, allows the Prarabdha karmas to continue to produce their effects, in order to carry out the will of the Lord, and to spread His glory in this world. The sage allows the Vidya to singe the Prarabdha karmas, but not to reduce them to ashes. The Prarabdha karmas of such a sage are like a half-burnt cloth, which retains its texture, and looks like a cloth; but which at the slightest touch, falls into pieces. The wise sage is dressed in such a Prarabdha karma, and carries on the activities generated by such karma.

Baladeva further opines about a nirapeksa thus. "But the great difference in his life before the origination of Vidya and in his life after the origination of such Vidya consists of this; that before such origination, he feels the good and bad effect of his karmas, but after the origination of such Vidya his center of consciousness being fixed on the Lord, he is so much absorbed in the Lord, that he never perceives the effects of these karmas."

For the sake of completion I want to mention in brief one more thing about Prarabdha karma as it is discused in the wonderful Vedanta Sutra commentary, Govinda Bhasya. The topic is Vicarious Atonement. Apparently in different Shakhas (rescensions) of the Vedas, namely the Kausitakins and Satyayanins, there it is mentioned that in the case of extremely ardent lovers of Sri Krsna, vicarious atonement takes place. This means that the Prarabdha karmas of these Nirapeksas are divided into papam, and punyam, and that the papa-karma, evil karma, is given to his enemies to suffer, and the punya-karma, good karma, is given to his friends to enjoy. Thus the Prarabdha karma is still worked out, but vicariously, and the body of the nirapeksa falls down and he goes back to Godhead.

What, however, is the situation of less advanced devotees? Sometimes we hear that Sri Krsna minimizes our karma; instead of having our hand cut off we supposedly get a small cut as token punishment. This actually is just the humble attitude of the devotee, he knows that he has been greatly sinful and deserves equally great chastisement. Yet, because the devotee sees all the actions of Krsna as being mercy he thinks that he is not being chastised as much as he deserves. This is exemplified in the history of the Avanti Brahman SB 11.23 who simply tolerated his Prarabdha karma as the mercy of Sri Krsna. Lord Brahma has summarized the situation in the famous verse SB 10.14.8:

tat te'nukampam su-samiksamano

bhunjana evatma-krtam vipakam

hrd-vag-vapurbhir vidadhan namas te

jiveta yo mukti-pade sa daya-bhak

"My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim."

It should be obvious from the previous discussions that the more we are able to absorb ourselves in the process of devotional service, specifically chanting the maha-mantra, the more we are able to exist on the spiritual platform and become unconcerned with the effects of our Prarabdha karma. That is why it is sometimes stated in certain scriptures like Sri Harinama Cintamani or the Nrsimha-kavaca that namabhasa averts malefic planetary influences, demons, etc.

In conclusion the Sastras all declare that even the most perfect Mahabhagavata devotee must experience his karma until the body falls off, what to speak of less advanced devotees. But, in the case of Mahabhagavatas, because they are not on the bodily platform, ultimately they are not affected. Others are more or less affected according to their degree of realization. That is why it is said in the eleventh canto that in this material world the only happy persons are the perfected sadhus and the fools; everyone else is miserable.

An objection may be raised that Srila Prabhupada supposedly stated[14] that simply by clapping in front of the deities the lines in your hands change, implying that a devotee is immune to such things as astrology, palmistry, etc. The question must then be answered by such objector: Did personalities like Jayatirtha Dasa, Bhagavan Dasa, Ramesvara Dasa, Bhavananda Dasa, etc., etc., not clap hard enough? After studying the conclusions of the sastras we see that indeed the lines change by clapping in front of the deities. This change in the lines indicates a different future for the devotee because by worshipping the Lord, all karmas, save and except Prarabdha karma, as noted above, get eradicated.

There is another similar objection raised: "Devotees are immune from astrology, because astrology only deals with karma; and since devotees are immune to karma, they therefore are immune to astrology." This objection contains three fallacies: The first is the assumption that astrology is a causal agent from which you can be granted immunity; that was disproved in the section on What is Astrology. The second, that astrology only deals with karma; this was also disposed of in the same section for we see that as a language it can describe any phenomena including the Divine Godhead. Thirdly, that devotees are immune to karma; this has been dealt with in great detail above.

Astrology in ISKCON

We will start this section with an objection from

H.H. Hrdayananda Dasa Goswami:

"Once when I was sitting with Prabhupada in his room in Los Angeles and a few devotee astrologers tried to persuade him that astrology was a good thing for ISKCON. Prabhupada categorically rejected them and said very strongly, "I do not want astrology introduced in ISKCON." I am aware of the role astrology plays in the Bhagavatam and Caitanya Caritamrta, even calculating the birth and the life of the Supreme Personality of Godhead; I understand it is the greatest material science, etc., etc. At the same time wide- spread astrology in ISKCON will definitely slacken our tendency to simply depend upon Lord Krsna, and that is what Srila Prabhupada affirmed..." Letter to H.H. Prahladhananda Swami, Aug 26, 1991.

Here, we have a contradiction because I was asked to join the BI and study astrology because that was Srila Prabhupada's instruction. Let me explain a little. I first began to study astrology in Hyderabad, India, in 1977. At the Mayapura festival of 1978, I was asked to join the Bhaktivedanta Institute for the specific purpose of studying astrology. It was explained to me that Srila Prabhupada wanted the BI to study astrology in a scientific way. Since, I had been training to be a Mathematician when I joined ISKCON, and was already studying astrology, I appeared to be the logical candidate for the job. It was further explained to me that astrology and "astrologers" were creating a problem in ISKCON. It seems, that in Los Angeles there were many so-called "astrologers" who were creating havoc and making a mockery of astrology by predicting earth quakes, and convincing devotees to leave LA for safer havens. Some apparently were using astrology to breakup marriages, and engage in illicit affairs. Other so-called "astrologers" played Rock'n'Roll music or took intoxication. I was also told that devotees would consult mayavadi astrologers in India and get bad advice. So it was generally seen that though astrology was a Vedic science it was being grossly misused, and creating trouble for the ISKCON managers. It would be impossible to stop devotees from using astrologers so it was better to have our own highly trained, scientific astrologers in the BI. (H.H. Hrdayananda Dasa Goswami also affirms that it was exactly with these same trouble making, West Coast, astrologers that Prabhupada met.)

Once in the late fall of 1978, in Atlanta, I had a long conversation with H.H. Bhakti Swarupa Damodara Swami. I was having second thoughts about astrology; I wanted to quit it and instead renew my scholarship and go back and finish my degree in Pure and Applied Mathematics. That way I could be a regular scientist like Sadaputa and Madhava. In order to convince me to continue my study of astrology H.H. Bhakti Swarupa Damodara told me that once he had a conversation with Srila Prabhupada. In this conversation Srila Prabhupada had asked him "What is your opinion of astrology?" To which Maharaja replied, "It is just humbug, a pseudo-science!" Prabhupada replied, "No! It is a real science and should be taken up and studied in the Bhaktivedanta Institute." In this way Maharaja became convinced by Prabhupada.

By revealing this incident to me Swarupa Damodara was able to make me continue my study in astrology, because he showed me that it was Prabhupada's strong desire for me to go on with it. Though there is no apparent recording of this conversation between Swarupa Damodara and Srila Prabhupada, but then again neither is there a recording of the one with Hrdayananda and Prabhupada, there is a recording of another conversation which alludes to the fact that at one point Swarupa Damodara didn't believe in astrology but was then convinced by Prabhupada.

Morning Walk Los Angeles, December 29, 1973[15]

Jayahari(?): Prabhupada, this morning you talked about astrology in your lecture. Is this accepted in the Vedic scripture and by the gurus?

Prabhupada: Oh yes. Astrology means... That is also Vedic. Jyotir-veda. Jyotir-veda. That is also part of the Vedas. The brahmanas, they learn these three things: astrology and medicine. These two things. A brahmana is supposed to go to every householder's place, and he will inform, "Today is such and such tithi. The such and such thing should be done." And if required, if somebody inquires about, "Now I am going to that place. What will happen? Just find out the auspicious moment," so they will give him. Still it is current. It may be wrongly done or rightly, but the system is still there. Astrologer. The king should be always accompanied by a first-class astrologer. (break) ...there is a whole street, both sides simply astrology. (break) ...good

astrologers.

Jayahari: Astrology is very popular in the western world. (break)

Prabhupada: Where is our scientist?

Svarupa Damodara: Here, Srila Prabhupada.

Prabhupada: Oh, how are you? Thank you very much. Come on. How are you? Feeling all right?

Dr. Wolf: Fine, thank you.

Prabhupada: Hare Krsna.

Svarupa Damodara: I brought a friend, Srila Prabhupada, from Calcutta. He was my class friend in Calcutta. He is from St. Xavier's College. He graduated.

Prabhupada: Oh. Bengali?

Sujit: Bengali. (Bengali conversation)

Prabhupada: (Bengali) ...Mahatma Gandhi Road.

Svarupa Damodara: Daniel, come here. Daniel Sardar.

Sujit: Sujit.

Prabhupada: Sujit, oh. (Bengali conversation regarding his being a student of science, chemistry and plastics engineering, and Srila Prabhupada tells him that he attended Scottish Churches' College) (break) ...astrology?

Sujit: What is my opinion?

Prabhupada: No. I am asking scientist.

Svarupa Damodara: First of all I did not believe astrology in the beginning. I thought it was a pseudo science.

Prabhupada: No, you may think, but what is the opinion of the scientist?

Svarupa Damodara: Oh, scientists would say that there is no background.

Prabhupada: So how it so happens?

Svarupa Damodara: Because they say something which cannot be proved by experimental science, that does not work, calling science.

Prabhupada: So then how do you say that life is from matter? That cannot be proved by experiment.

Svarupa Damodara: That is why they are going to prove it. They are trying to prove it.

Prabhupada: Then again, "going to prove." They cannot prove, they'll not admit it.

Sujit: See, astrology, I think, what he said is half true. Astrology is a science but it is not an exact science like mathematics and chemistry.

Prabhupada: No, No, it is mathematics. Astrology is simply based on mathematics. Exactly.

Svarupa Damodara: To calculate the planetary...

Prabhupada: Just see. The comet...

Sujit: It is from astronomy.

Prabhupada: Astronomy, yes. Astrology is part of astronomy. Yes.

Sujit: It's part of the science. It has been accepted as part of the science.

Prabhupada: No, it is...

Svarupa Damodara: Astrological science is mostly speculative theory.

Prabhupada: Astronomy also.

Sujit: They are proving a lot of things. They are calculating when a certain star can be in certain positions.

Svarupa Damodara: No, that can be done.

Prabhupada: So our astrology is calculated by the position of the stars. By astronomy you calculate the position of the star, and they know, "If the star is in such and such position, the result will be like this." That is astrology.

Svarupa Damodara: This looks like collecting some facts from some experience.

Prabhupada: No, no. It is calculated by the astral movement. It is a great science. People do not know it now.

Svarupa Damodara: So Wolf Prabhu was telling me that "So we don't believe in astrology, but when Srila Prabhupada says, then you believe."

Prabhupada: Huh?

Svarupa Damodara: Wolf, he was telling me that, because I was telling him that I did not believe in astrology. Then one day Srila Prabhupada was talking on astrology. Then Wolf said, "If Srila Prabhupada said, then you believe. And if it is not said by Srila Prabhupada, you don't believe."

Prabhupada: No. We believe in astrology. But because it is a difficult science, people do not understand it properly. That is another thing. In my practical life I see. In my horoscope, everything is written, what I am doing. Everything is written. So...

Svarupa Damodara: That would be called like genius. Sometimes. If somebody can predict what is going to happen in the future, can be, just like, taken...

Prabhupada: No, these astrologers can give everyone exact, the history of life, what is going to happen, what happened.

Svarupa Damodara: But it is true, though Srila Prabhupada, in our family life, when we want to do something, they always go to a...

Prabhupada: Astrologer. Yes.

Svarupa Damodara: And then they... (break end)

Qualifications of an Astrologer

In ancient times before you could be an astrologer, you had to be a Sadhu, a Sanskrit scholar, a mathematician, and an astronomer. This meant only the most intelligent Brahmanas became astrologers, after many years of study. Not that after reading a couple of books you call yourself an astrologer. Varaha Mihira, the famous author of many classical astrological and astronomical texts dedicates a whole chapter in his Brhat Samhita to the qualifications of an astrologer. I will not quote from it, but do note that he was very strict, stressing the noble nature of the astrologer, his Brahminical training and pure life style, rigorous training in Yoga, Philosophy, Mathematics, Astronomy, Astrology, Niti-Sastra, Mantra, and various branches of knowledge. Astrology was not a joke and must be treated with the greatest respect. It is a powerful tool in the hands of an able practitioner, but it can be equally dangerous in the hands of the untutored.

Since devotees are going to consult astrologers, no matter what, it behooves the Society to protect them. To do so I propose that the ISKCON University create a stringent course in Astrology, yielding a bachelors degree, Jyotish Vidvan, as well as graduate degrees Jyotish Sarasvati (MS), and Jyotish Siromani (PhD). Several universities in India, such as Benares Hindu University, and the University of Hyderabad offer degree courses in astrology. I have been in contact with them about syllabus and other degree requirements. This will take time to get started but it will certainly be beneficial for ISKCON by setting high standards of scholarship and sadhana. Only licensed graduates from IU will be recognized as qualified to practice in ISKCON and their licence must be reviewed annually to insure that the astrologers are maintaining their sadhana, keeping high standards, etc. Such a body of highly trained astrologers would be very useful for creating the Daivi Varnasrama[16] and benefiting society at large. Eventually this will set the standard, drive out bogus astrologers, help to make the IU a center for Vedic learning, and give ISKCON a good name in Vedic circles.

Prabhupada makes Astrological Predictions!

Morning Walk, LA, Jan 3, 1974

Guru-krpa: Very brilliant.

Prabhupada: One part like this?

Guru-krpa: Yes, very fast.

Devotee: Across the sky, shooot, shooot, shooot. Very fast.

Guru-krpa: About forty-five min.., we.., it was still going but the plane passed it and it stayed behind.

Prabhupada: Uh, so, this is a bad sign. Constellation. According to astronomical calculations. Therefore we, we follow the astrology according to the constellation. The child born, everything has connection, the constellation of the star has influence on the child. So therefore the horoscope-maker takes the calculation of the constellation and then calculate what is his future. This dhumraketu is described in Dasavatara-stotra, dhumraketum iva kim api karalam. Dhumarketum iva. Dhumarketum iva kim api karalam. As soon as there is comet, there will be some disaster. Very great disaster. In our childhood we saw the comet, not this like. That was small comet. Still, the first world war was there declared. That we have seen in 1914.

Nara-narayana: Halley's comet.

Prabhupada: Eh?

Nara-narayana: I think they called it Halley's comet. Halley's comet.

Prabhupada: Now the... You can expect at any moment disaster in this material world[17], but the comet is the sign that there will be some great disaster. It is... This material world, in every step there is disaster. Padam padam yad vipadam. But those who have taken shelter of Krsna, the disaster is not meant for them. Samasrita ye padapallavam plavam. Padam padam yad vipadam na tesam. So how big it is?

Morning Walk, Jan 20, 1976, Maypur

Tamala Krsna: But it's not good for construction.

Jayapataka: No, no, it won't be...

Prabhupada: No, it will not continue. A few hours in a day, stop. Yadi varse maghera sesa, danda-raja punya desa. This is the month of Magha. So at the end of Magha, if there is little rain, then it is to be understood that the king of that country is very pious and blessed. This time a little rain is required. Yadi varse maghera sesa, danda raja punya desa. There is a book, Khanara Vacana, astronomical prediction in this small verses.

Jayapataka: Pradyumna prabhu had a copy of that book.

Prabhupada: Khanara Vacana?

Jayapataka: I was looking at it. It was very practical. Even how to... How many feet you should plant the different trees, banana and others.

Prabhupada: Khana was a woman, very intelligent. Wife... I think she was wife of Varaha Mihira. He was very great astrologer, and she learned from her husband, and then she explained in common language. That is Khanara Vacana.

Prabhupada's chart

Srimad Bhagavatam 1.15.38 Los Angeles, December 16, 1973

Astrological science is so perfect. The moment the child is born, immediately calculated, "What is the position of this moment?" Then they derive calculation, "This child will be like this, this will be this, will be this, this." I had also horoscope. The other day I was talking. And it was clearly written, that horoscope, that "This child after seventy years, he will be great religious propagator and establish so many temples."

Devotees: Jaya!

Prabhupada: Yes. This is astrology. Those of my students who have seen my horoscope in India, it is clearly written there. So that is horoscope. So while the brahmanas were writing horoscope, so Maharaja Yudhisthira's anxiety was... They were describing, "This child will be so, such a great hero, he will do this..." And it was mentioned that "He will die also, being cursed by a brahmana." That was... So Yudhisthira Maharaja did not take care of that, how he will die. He simply took care how he will live. He inquired from the learned brahmanas, "Whether this child will be exactly prototype of our dynasty? Because this is a... Kuru dynasty is the parampara system of emperors, all-perfect. So whether this child will be like that?" That was his inquiry, first. So all the brahmanas replied, "Yes, sir, this is just quite fit, your family." Therefore it is said here that susumam gunaih: "By quality, exactly like Maharaja Yudhisthira." So unless one is qualified, highly qualified, how he can be installed as the head of the executive of the state or the world?