Is Indian Astrology 'Scientific' and/or 'Vedic'? A personal take on why I don't think so!

I don't consider Indian astrology as 'scientific' and/ or 'Vedic', and why I think so, has primarily to do with how these terms are casually used and conflated. This conflation assumes that science as we understand the conceptual term today, was either prevalent in an age, that historians of ancient India call the later Vedic period (thousands of years ago), or that the people concerned with producing the Vedic corpus (hundreds of disparate texts) were informed by science, as we understand the concept today, developed in the West thousands of years after Vedic texts were composed. These assumptions are hence, teleological and a-historical, besides being political -- produced through propaganda about religious and caste supremacy in India. To say that Indian astrology is scientific is to believe in the ridiculous notion that Narad Muni was ancient Facebook -- thousands of years before Facebook evolved as a specific social media entity. 

Indian astrology can instead, be considered a technique or technology. But before going further into that, what do I mean by not-science here? Science is a theory of technology. It can be leaned and taught in classrooms and demonstrated repeatedly under controlled conditions in laboratories. As historians of science have demonstrated, its genesis is associated with a history of colonialism, and the Industrial Revolution in Europe that was imported into colonial India during the 19th century. Science is hence a Western cultural product, laced through, moreover, with a dreadful history of cruelty -- a violence that reached its peak during the Holocaust, when SS Nazi officers carried out human experiments on Jews in concentration camps -- all for the sake of discovering new medicines and protective intervention for the War Germany was fighting in the East. Animal experiments are still central to science, and it suffices to point out that animals used for medical experiments are cruelly treated, and subjected to torture -- induced with fatal, prolonged, and painful illnesses in captivity. 

Science today, especially medicine, also increasingly depends on human experiments in the Global South -- bodies that avail themselves for the medical experiments of often carcinogenic, dangerous drugs in return for temporary financial support and limited medical insurance (randomized control trials). Science has a rather alarming history of bio-chemical abuse, and the deliberate toxic poisoning, and waste dumping that affects the poor the most. And in any case, even the most liberal of Western scientists agree that science is a precarious category. If truly seen from a scientific perspective: science itself, cannot be considered permanent or eternal. That notion is irrational -- and somewhat religious in nature. Studying the history of science instead reveals a trajectory of invention that is non-uniform, variegated, and complicated, marked by multiplicity, new developments and discoveries, and updated forms of knowledge.  

Technology is therefore, not necessarily dependent on science. The colonialist tension between technology and science, in fact, serves to burden technology. Despite functioning quite independently from science for very many centuries, an over-emphasis of science in the technological domain has only intensified Western supremacy. This supremacy, moreover, has a political interest in invalidating precolonial technologies, in order to preserve its own hegemony. 

South Asians have historically practiced many technologies, hard and soft, that are outside science, laboratories, classrooms and textbooks. Prehistoric stone-tool makers hardly attended classes, or laboratory sessions on lithic technology. Traditional folk artists hardly went to art school. Those who cooked did not necessarily read cook books, attend cookery classes, or watch recipe videos. Technologies like language, is inherited, learned through the process of leading life within family and community, and through the logic of practice and apprenticeship. Neither is the excellence of technical outcome entirely dependent on how well it is learned/ taught. Much of the success in technological outcome is born out of intuition, and talent. There are bad cooks, even if they follow the same recipes as good cooks. Technological excellence cannot therefore, be necessarily replicated by all practitioners, even if carried out in controlled laboratory-type kitchen conditions. But this does not mean that technology is not knowledge. But on the other hand, the postdated creation of pedagogy does not transform all technology into science either. At best, pedagogical practices can only help to document, codify, and possibly preserve indigenous technologies and its history. 

There is a lot of confusion between science and precolonial technology in the Global South that struggles with Western and scientific supremacy, and pejorative epithets like 'superstition'. It is this tension that often results in Indian astrology being mistakenly considered scientific. So, no, I don't believe Indian astrology is either scientific or rational. And in my opinion, Indian astrology also does not need to frame itself through the parameters of Western scientific rationality. It is not based on experimentation, but on the observation of the sidereal zodiac based on specific vantage points. Though Indian astrology follows the sidereal zodiac, there are other different zodiacs and almanacs in India, and many Indian astrologers today, follow the Western tropical zodiac too. There is neither complete uniformity nor unanimity, and there is no fixed theory, as interpretations change over time. And this is a good thing. If we fall into the trap of defining Indian astrology as scientific, then we also fall into the trap of fatalism and a fixed outcome, resulting in loss of hope in higher powers, or faith in our own agency and hard work that shapes the present and future through individual/ collective efforts, strategic thinking, resourcefulness, and intelligence. 

Neither is Indian astrology entirely factual, which in any case it is not meant to be. One does not require facticity to address a human condition, and facticity is mostly a Western expectation that burdens many precolonial technologies. For example, the exact same chart may create different life experiences and different attitudes in different persons. I am sure that Elon Musk shares the exact same moment and coordinates of his birth with many poorer people, and having the same birth chart does not result in the same life. Indian astrology is primarily about experience. It is a technique that determines the nature of individually experienced time (mahadashas) in accordance to the native's planetary placements in the sidereal zodiac at the time of birth. Instead of being secular and infinite, Indian astrological time is cyclical and measured by quality (not quantity), and is replete with mythologies and deities that codify experience and empathy. It is not about exactitude. 

The example of Shravan Nakshatra is apt here. Shravan, ruled by the Moon is located in Capricorn (10 degrees to about 23 degrees). Capricorn is a zodiac ruled by Saturn, and this Nakshatra of the Moon forebodes difficult life experiences in the zodiac of Saturn. The Moon in Saturn's zodiac feels fragile about the self and the ego, in the face of Saturn's harsh destabilizing force. Images associated with Shravan are the ear, or three steps, and sometimes a trident. A planetary transit through Shravan becomes a time for listening to internal silence -- a period of introspection, loneliness, and sometimes, disappointment. It is also a placement in which we yearn for gossip/ or news, as we hear and spread rumors to mitigate the unbearable loneliness of this inner silence. This desire to break isolation, hence, often causes further pain. It is a time of painful realization, as you sit alone in your own cave, watching the rain outside, and waiting patiently for it to end, losing hope about surviving the isolation at times. The trick here is, that is, if you are not too bored and devastated by the prolonged silence, is to practice 10 minutes of gratitude everyday. At least you have a cave for shelter. This experience is reminiscent of the lock-down we faced between 2020 and 2021 as both Saturn and Jupiter (a debilitated Jupiter in Capricorn) conjoined in Shravan Nakshatra. It was a period of silence and learning in one sphere of life, depending on where Capricorn falls in your chart.   

The experience of Shravan Nakshatra is best illustrated by the mythology of Vishnu in the Vamana avatar and his altercation with the great king Bali. Bali had conquered the three worlds and besides, suffered from a colossal, and inflated ego. When Vamana, the dwarf Brahmin asked him for land that could be covered in three little steps, Bali underestimated Vamana. He had not expected Vamana to be the Vishnu avatar, and grow to such an enormous proportion that he would cover all three worlds in two steps. When Vamana could not find place for his third step, king Bali realizing that he had encountered God, offered up his own head for Vamana to place his third step on. Vishnu was deeply impressed and moved by Bali's self-sacrifice, intelligence, and self-awareness about his own faults (ego), in addition to his bhakti and submission to God's will. Though Bali lost to Vamana that day, for the latter did indeed step on Bali's head, Vishnu promised to remain Bali's eternal helper and supporter, blessing Bali by making him the king of the next Yuga -- the next Manvantara. A deity of many subaltern castes who wait for a time when they will emerge victorious and gain justice from Bali, the righteous leader, it is common to encounter the Marathi adage , "ida pida talo, balicha rajya yevo" (may all obstacles and suffering pass, and may Bali return as our king).

Vamana and Bali's story creates empathy from multiple perspectives. The Moon always tortured in the proximity of Saturn, and the houses where Saturn acts as Karaka or initiator (like the 8th), shows us the task ahead, that necessitates sacrificing the self, and the ego, in order to learn.  We cannot win all battles at all times, especially when these involve the ego. It is more important to respect (listen to) one's enemies and learn if one can, from them. Ego is considered an impediment to success in life's larger, spiritual goals, and the trident here, indicates to the necessary amount of bhakti that one must have for one's teacher, even if the latter is harsh, when in his classroom. 

The mythologies and deities, closely rolled together within Indian astrology, and astronomy are therefore, neither about science nor theory, and nor about religion, for nowhere do texts impel us into worshiping deities that rule planets, Nakshatras, or zodiacs. Many of these deities are very old and too obscure by now to worship, like the water deity Apas that rules Purva-Ashadha Nakshatra in Sagittarius. We no longer know how deities like Apas were worshiped, especially by non-Brahmins in temples, in the Agamic style. Knowledge about deities and mythologies in Indian astrology are thus, more focused in contemporary times, on creating empathy for life experiences, and awareness, and acceptance of what one can and cannot change. It has little to do with which religion one follows. 

Indian astrology is not fixed either. The Jaiminiya Paddhati is a good example of this, for it often causes complexity within readings. For example, normally, auspicious planets like Jupiter, when in dignity, or exalted in Cancer, are considered to confer native benefits. But there is a caveat to it. If it is in its higher degrees (after 23 degrees), it is also considered too old and powerless to confer the native with the same promised benefits. In contrast, the Jaiminiya system accords this same Jupiter in its last degrees with the greatest of strengths, highlighting the planet's power as a Karaka/ initiator, that strengthens the native enough for him to earn his own benefits. While normal astrologers would consider a 29 degrees Jupiter in Cancer, as positive, but too weak, the Jaiminiya system would confer the same Jupiter with the role of an Atma-karaka (a planet that fulfills the soul's destiny) or Amatya-karaka (a planet that helps the Atmakaraka fulfill the soul's destiny) in the native's chart.  

Indian astrological time, quite ingeniously, is linked to astronomical movements, or nearby planetary movements, and the movement of luminaries (Sun and Moon) in the sidereal zodiac. Not going too far from home, Indian astrologers traditionally limited themselves to Saturn that was perhaps more visible to the naked eye in the absence of electricity and pollution. However, this did not mean that Indian astrologers were unaware of stars. Stars are fully included in the diagrammatic patterns associated with the 27 Nakshatras/ Lunar mansions of the sidereal zodiac. In recent times Indian astrologers have begun engaging with entities beyond Saturn, like Uranus (Harshal/ Arun), Neptune (Varun), and Pluto (Yam), and the tropical zodiac. It is a broad trend produced by the demographic intensification of the Indian diaspora abroad -- Hindu Indians from traditionally elite backgrounds born in the West. While Harshal has gained popularity as a planet of science, logic, and emotionless, often-cruel rationalism, Neptune is associated with seas, psychic intuition, and the sixth sense that sets the seer apart from the mundane world. Pluto, who is at the very end of our planetary system, is predictably (obvious also by his name) associated with death, rebirth, transition, and transformation (also a cruel planet). This inclusion of planets from the outward solar system, and the borrowing from tropical zodiac has of course, also necessitated dependence on technological instrumentation like telescopes and software rather than the panchang/ panchangam (traditional almanac) of which there are many in India. 

Coming to the next set of arguments, which follow from the discussion above, I also don't think Indian astrology is 'Vedic'. Apart from the tension with science hegemony and political propaganda, there are two additional reasons for my contention. The first is: current-day Indian astrologers no longer completely interpret from a traditionalist perspective, prescribed in the BPHS (Brihat Parashara Hora Shastras). Interpretations have changed quite radically with time, to suit contemporary global needs. I can provide some examples. For one, while Rahu has been traditionally considered a feared malefic without exception; in contemporary times, Rahu is considered financially and professionally beneficial in some fields such as offshore petroleum. Rahu is said to confer gains when placed in the 3rd, 6th, 11th, and sometimes in the 10th, giving rise to adages like "rahu jiski dus mein, duniya uski bus mein" (a person with Rahu in his 10th, can conquer the world). This is especially true if Rahu is exalted (in Capricorn) and/ or under benefic aspect, and is, what goes without saying, free from a conjunction with Mars. Mars's warlike propensities are excited, and yet thwarted and made powerless by Rahu. This makes Mars conjoined with Rahu, extremely ferocious and aggressive in the native's chart, sometimes leading to alcohol abuse, and resulting in adages like "Mangal kare Dangal" (a thwarted Mars incites a riot). The conjunction between Mars and Rahu produces the dreaded Angarak-Dosha, wherein the native feels thwarted, becomes aggressive, and agitates with a suffering that gives him turmoil and rage, like a burning sensation.   

The second example (I often give) is of the Dushthana houses: the 6th, 8th, and 12th house of the chart. Placement of planets in the Dushthana houses has been traditionally dreaded. But in recent years, the placement of the planetary rulers of these very houses, interchangeably between the 6th, 8th, and 12th houses itself, is celebrated as a Vipareet-Raja-Yoga, especially if the Lagna lord is strong and 'bali', in middle degrees, and in good dignity. I will provide an example: Mars in the 12th house in Leo, is not too thrilling a placement for the Virgo Lagna native, for it produces a Mangalik or Kuja Dosha (a very interesting Dosha, reserved for another blog entry some other time). In the Virgo Lagna chart however, this situation also produces a Vipareet-Raj-Yoga during the native's Mars mahadasha, especially if the Lagna lord Mercury is dignified, well-placed and strong in the chart. Mars as the ruler of Aries, is the lord of the Virgo Lagna native's 8th house (Dushthana). When sitting strong in Leo but in another Dushthana (12th house), this exchange is said to mitigate the destructive effects of the 8th house, even though it activates the Mangalik Dosha. Indian astrologers a few generations ago, would have typically, only highlighted the Manglik Dosha of this chart, especially if it belonged to a woman, for a healthy marriage and childbirth was earlier considered far more important for women, than it is today.  

Indian astrologers analyzing such a chart nowadays, may provide their women clients with a ray of hope instead, by stressing on the Vipareet-Raja-Yoga aspect, that also provides the native with 'akshaya' (indestructibility) to some extent. Today such a Vipareet Yoga especially when involving the 12th house, shows settlement or longer periods spent abroad during the planet's Mahadasha (especially if the planet is harsh, like Saturn, Mars, and sometimes the Lagna or Rashi Lord). Values and interpretations have changed with time. Going abroad was considered a bad thing two or three generations ago, but it is considered a positive career and life-boost today, making the Vipareet-Raja-Yoga of the 12th house, a much sought after conjunction. Similar observations can also be made about the Neechabhanga-Raja-Yoga. Though not too thrilling by older astrological standards, its presence, even if in transit, is yoked and interpreted today, as constitutive of a stabilizing conjunction that averts absolute downfall for the native. There are plethora of such Yogas that function with changed meanings.  

As for my second reason, for not considering Indian astrology Vedic, the word Vedic is problematic here, since it connotes more than just the heritage and antiquity of Indian astrology as a technique. Saying Vedic also connotes a heritage that is prior to the influence of Islam in South Asia. This notion, in my personal opinion, is a product of political propaganda, that perpetuates exclusions in the wake of false notions about religious and caste supremacy -- akin to racism. If explored from a historical perspective instead, Indian astrology enjoys strong roots within Babylonian astrology, and we know what avid astronomers and astrologers the Arabs and Persians were! The greatest of Mughal rulers, Emperor Akbar (and emperors before him) were enthusiastic adherents of sidereal astrology. Abul Fazal, a prominent courtier (and much more) in Akbar's times, was a talented astrologer himself, who candidly documented Akbar's predisposition to astrology, that Akbar's thought, justified his personal and political power, and ambitions (Akbar's Horoscope: How to Become a Leo if you are Not). Akbar disliked his tropical zodiac chart, according to which he was of the Virgo ascendant, and endorsed the sidereal chart instead, for it accorded him the Leo ascendant. 'Becoming a Leo' made Akbar feel better suited to the role of conqueror and reformer that he imagined for himself. 

The Mughals were as deeply involved in the Indian astrological world as Hindus were, and most Mughal rulers were in equal part of Rajput lineage. There is thus, no real need to exclude the history of Islamic imbrication with Indian Astrology in India, unless informed by a polarizing perspective. Most Mughals born in India, were as Indian as many Hindu Indians today, who are born abroad. While the accusation that the early Mughals were foreign invaders is based on the identification of their birthplaces as regions that fall outside current-day Indian boundaries, Vedic seers were not limited by current-day boundaries of Modern India either. The Mughals waged wars with, and also built peaceful alliances with both Hindu and Muslim kings -- just as Hindu rulers did, with other Hindu and Muslim kings.       

My point in this blog, more than calling out propaganda that surrounds Indian astrology, is to sincerely present it as a genuine and flexible technological device of inclusion and learning -- our Ganga-Jamuni tehzeeb. Indian astrology has fruitfully imbibed every astrological technique it encountered: whether from ancient Persian, Arabic, and older Babylonian traditions, or from Western astrology. It has combined different ways of understanding, and modeled this compassionately to the human experience of time in a changing world. 

Indian astrology builds faith in the experience of time -- the time of the present that will lead to the future, based on a humanistic balance between hope, material pursuit and spiritual fulfillment. There are no binaries in Indian astrology, between the animate and inanimate world, between humans, plants, animals, metals, or stones. It binds us together conceptually, with each other and our environment, and finally with our solar system -- seen as another metaphoric family ruled by the luminaries. Indian astrology is thus, a technique of encompassment, where assistance provided by stone or plant, accords as much relief as a colleague's helping hand, or the execution of a government policy. The playing field of events is level here, because time itself, constantly flattens out event peaks. Time, according to the terms of astro-philosophy extends beyond the events of our lifespans -- individual and collective, as we perhaps prepare to meet each other again/ or encounter similar difficulties repeatedly.  

Indian astrology does not have to be either 'scientific' and/or 'Vedic' to achieve this humanity, where the ultimate reality is indeed, cyclical transience!