Marcella Raven Townsend Michael Reynolds and Jeremy Anderson Ayurvedic Practitioner Level 1 03 January 2017; Resubmission, 06 February 2017 The

Transcription

1 Marcella Raven Townsend Michael Reynolds and Jeremy Anderson Ayurvedic Practitioner Level 1 03 January 2017; Resubmission, 06 February 2017 The Merging Of the Foundations of Jyotisha and Ayurveda: A Review of the Literature

2 There is a crosswalk between the two sciences of Jyotisha and Ayurveda. From the literature review, it is gathered that is was assumed that Ayurvedic physicians were also viewed as Ayurvedic astrologers and that all influences of the disease or ailment was taken into account. Once one accepts this premise of Ayurvedic physicians, one naturally wonders why. Why would this assumption be taken by patients? An understanding of the roots of the two sciences gives an explanation. The roots of the sciences reach back to the same source: The Vedas. Looking at the names of the sciences provides a hint to their connection. Vedic astrology is called Jyotisha. Jyotisha means science of light. 1 Ayurveda translates as the science of life. 2 For the reader s knowledge, there is a third closely-related sister-science that strongly overlaps with Ayurveda as well. This third sister-science is Yoga, which also has its roots in the Vedas, and was referred to as the science of light on life by the great yogi B.K.S. Iyengar. 3 For the purposes of this literature review, the first two of these three sciences will be the main focus of discussion with some emphasis placed on the system of Yoga because of the close relationship among the three. Very often, the three sciences are presented together. The reason for this connection becomes very apparent when the literature is reviewed and in particular, when the classical texts of each field are reviewed. This literature review looks at the Ayurvedic approach to Vedic astrology and then explains why these two sciences are so closely-related. The literature reveals that the underpinning relationship pivots from the Vedas story of creation, the Sankhya philosophy. And through the manifestation of matter, the planets as well as the body are explained. The fundamental concepts of this philosophy make up the components of the sciences. Where one science focuses on the evaluation of the human body through the three gunas, the five elements and the three doshas, the other system focuses on the ethereal influences of the three gunas, the five elements, and the three doshas. The scope of this literature review searched for correlation between Ayurveda and Vedic astrology (also referred to as Jyotisha) under the guidance of a Master Ayurvedic Teacher. The student reviewed selected classical Ayurvedic texts and medical journals related to Ayurvedic astrology. Also included in the literature review were Modern Vedic astrology publications, Ayurvedic astrology publications, and publications covering other medical astrology systems such as Tibetan medicine because of the similarities of the sciences. The review was conducted with these questions in mind: Where do the sciences of Ayurveda and Jyotisha come together? What is the Ayurvedic approach to Vedic Astrology? The Fundamentals: Three Gunas, Five Elements, and Three Doshas A look at the cosmology of Ayurveda reveals the same fundamental concepts of Jyotisha because of the fact that the two disciplines are sister-sciences. They are rooted in the ancient texts of the seers, the Vedas. Because of this blood-line root, both sciences draw upon the same philosophy: the Sankhya philosophy. Thus a review of the literature around the fundamentals of these sacred sciences brings the

3 reader back to the foundational aspects of each science (which stems from the Sankhya philosophy) that introduce the basic five elements, the three gunas, and the three doshas. The merging of the fields of Ayurveda and Jyotisha is profoundly stated by Dr. David Frawley: Connecting healing and astrology or the practice of medical astrology is one of the deepest and most lasting investigations of our species. It is as old as all such great ancient cultures and their astrologically based rituals to keep human life in harmony with the cosmos. 4 In the Caraka Samhita Volume I, this foundational concept introduces the reader to the science by giving a thorough review of the classifications within the Sankhya philosophy in verses defining the gunas, matter, and doshas where the basic elements are the cause of consciousness: The soul is essentially devoid of all pathogenicity. He is the cause of consciousness through the mind and the specific qualities of basic elements 5 The science of Jyotisha also draws upon the Sankhya structure by applying the laws of matter to the planets, the houses, and the constellations creating a complex system that is firmly rooted in the basic five elements, the three gunas, and the three doshas. This system then follows the same mapping as the Ayurvedic interpretation of the body where the seven dhatus align with the seven planets. It was discovered that a review of introductory modern books on Jyotisha always begin at this starting point, which is the same approach of the study of Ayurveda! It is logical to start with the foundational concepts. In the opening of Ayurvedic Healing: A Comprehensive Guide by David Frawley, the very first topic after the introduction involves a discussion of Vedic Science and states that Vedic Science includes yoga, meditation, mantra and astrology, and sets forth Ayurveda as its special branch for healing both body and mind. 6. It builds upon the Sankhya philosophy which could be summarized to the beginner s mind as stating that the five basic elements create everything in the world of matter, which in this case include our solar system (Jyotisha) and our physical bodies (Ayurveda). Yet this basic system is the way to liberation once one is manifested in the physical form under the influence of the elements and the planetary energies. The Caraka Samhita states, This is what the yogins, the virtuous ones, the followers of the Samkhya system, and the liberated ones say. 7 When we examine the foundational components of any structure whether it is physical, metaphysical, or theoretically, the essence of those components provides the wisdom of it. Take the structure of mathematics, for example. Regardless of the level of competency or problem that is being approached, an examination of the foundational components of the structure the algebraic essence provides the wisdom of the whole system. In the same way, when looking at the structure of Ayurveda, it does not take long to arrive back to the five elements, the foundational components of the whole system. The balance of these elements is the science of the system, which create the playground of the three

4 doshas. The overlay of the gunas completes the fundamental components. The Caraka Samhita describes it precisely as The very object of this science is the maintenance of the equilibrium of tissue elements. 8 By nature, the equilibrium does not stay in balance and disease results. It is for this very reason why the system of Ayurveda came into being. The balance of the doshas in the body were causing disharmony and the sages sought council of the gods to have the wisdom revealed. Regardless of the complexity of the disease, the combination of these five elements interacting through the three doshas alongside the gunas can be viewed as the essence behind the structure. The profound wisdom in that concept provides the backbone of the system. It is steeped in a philosophy that is fundamental to the wisdom of the entire universe. And Vedic astrology follows suit. Jyotisha shares the same elemental structure but applies it to the components of the astrological system. Dr. David Frawley draws upon this concept in his book, Soma in Yoga and Ayurveda, by stating that Vedic astrology provides us with a wonderful system for understanding our karmas in life and Health and well-being is an important factor in the chart and is determined by the overall placements of planets within it. 9 Medical Astrology Medical astrology is the specialized field of mapping the system of Ayurveda over the system of Vedic Astrology. Since the same foundational components of the five elements, the three doshas, the three gunas, and the seven dhatus also apply to the planets, one can take the chart of a person and read the Ayurvedic interpretation. Sumathi explains this mapping in the AIFAS Research Journal of Astrology: If a doctor diagnoses the disease of the person by physical examination, an astrologer can predict the disease even in the absence of the person merely by his horoscope and also can tell in advance the time of the disease. 10 She explains that the seven dhatus of the human body are also represented by the seven planets of Vedic astrology. 11 The two shadow planets, Rahu and Ketu, are not included with this alignment because they do not have a physical form. There are idiosynchronicities in the systems such as calling a spot in the solar system by the name of a planet when it is clearly not a planet. But the focus of this examination is on the fundamental components of the system, which stem from the Sankhya philosophy and could be simply summarized to the untrained ear as stating that the five elements make up everything that we see in material form. Much of the literature argues that the two sciences were not separated in ancient times and that it was quite normal and expected for Ayurvedic doctors to also serve as medical astrologers. Conversations in the modern age are bringing the two sciences together, too. An example of the two systems of Jyotisha and Ayurveda converging in the arena of Ayurveda within modern conversations is in a Facebook post by Mike Dhaliwal within a group for prepping for the Ayurvedic Board exam, a quote by Dr. B.V. Raman, the modern-day grandfather of Vedic astrology, was stated: In ancient times all doctors

5 were expected to know astrology and its relation to disease, what diseases would be produced under different planet conditions, the duration of such diseases and whether or not they would prove fatal. 12 He is making the point that the two were together then and they are together now. The medical aspect of Vedic astrology is so strongly supported by Dr. David Frawley, a pioneer in the field of Vedic Sciences. He published an entire book about the field of Ayurvedic Astrology. Dr. Frawley approaches the doshic qualities of the planets more deeply by splitting the two elements of the dosha into a concept of a dual operation of force-elements and field-elements where the force-elements of the doshas are like the planets and the field-elements of the Doshas are like the signs ruled by the planets. 13 He further divides the dosha influences into aspects that each dosha has in relation to the physical body, the emotional factors, the intellectual influence or mind type, and time cycles in relationship to stages of life. 14 When conducting an introduction to Vedic Astrology workshop at the Sivananda Yoga Ashram in September 2015, Dr. William Levacy explained that the zodiac represents the different parts of the body starting with Aries as the head and ending with Pisces as the feet. This knowledge is applied to analysis of disease potential when analyzing the Vedic chart for infliction. When giving an overview of the system of Jyotish, Levacy discussed the unified field of Jyotish where the five bhutus and the three gunas along with hints of the Sankhya philosophy. 15 Pandit Gopesh Kumar Ojha also correlates the human body to the Vedic chart but directs the areas according to the houses where house one relates to the head, house two relates to the face and neck, and on through the twelve houses ending with house twelve relating to the feet. 16 He continues to directly associate the body and the doshic qualities that are shared in the Ayurvedic system when discussing the humours and gunas of the planets: All diseases or aliments in the body arise out of the imbalance of one, two or all the three humours. They have been allotted to the seven planets as follows: Sun bile; Moon wind and phlegm; Mars bile; mercury wind, bile and phlegm; Jupiter phlegm; Venus wind and phlegm; Saturn wind. 17 When speaking about the spread of medical astrology in the sixth century, medical doctor E H Hare from Bethlem Royal Hospital in 1977 touched upon physicians being advised to study astrology by an archbishop and that all physicians during this time period "accepted that the different signs of the Zodiac ruled over different parts of the human body and that a knowledge of this was necessary..." 18 The ability for Ayurvedic astrology to reveal the vikruti is an example of application where the foundations of the two sciences cross-walk the doshic influences. One could argue that the sixth house is of importance when looking for ailments of the body. According to Behari when discussing the fundamentals of Vedic astrology, it is a Dusthana house that shows unfavorable energy. 19 Searching for the likelihood of disease and its inflictions could also be examined through looking at particular planets,

6 such as Rahu. Frawley speaks about this angle when discussing Rahu s disease-causing effects and states that they are strongly feared in Vedic astrology and should be carefully examined in the chart. 20 The dhatus and their association with the planets are included in introductory books about Jyotisha. In Dr. David Frawley s book, Ayurvedic Astrology: Self-Healing Through the Stars, he lists the dhatus in the Ayurvedic order starting with the rasa dhatu and shares the planetary associations. 21 Sumathi points out Jathaka sage Varahamihira when discussing medical astrology where the seven planets govern the seven stages of the development of a child in the womb. 22 Whether it is the development of disease in the body or the development of a body within a body, the Vedic chart of a person can reveal the roadmap of that development. The astrological influence is still considered in modern times when investigating ailments of the body. When a group of researchers approached male sexual disorders from any Ayurvedic perspective, they included Vedic astrology because they understood that astrology concerns itself with the governing of universal bodies like planets, stars, etc, on the human body, [and] their influence in producing infirmities and treatment with the drugs which can cure the diseases by removing ill effect of those bodies. 23 This research directly included astrology in the forms of treatment that dealt with male sexual disorders and discussed the influences in the horoscope. The astrological impacts were referenced from classical Ayurvedic texts such as the 34 th chapter of Purusaphalita Kanda of Bhrigu Samhita. Ayurvedic herbs were then suggested for remedies to pacify the planetary influences. 24 The treatment plan given by an Ayurvedic practitioner usually involves a variety of remedies that include mantras, color therapy, and herbs. What is implicit in these treatments is the correlation of mantras with planetary influences as well as gem stones with specific stone colors. A.V. Sharma presents a very thorough synopsis of the medicinal values of gems and directly relates gem stones as the treatment of various diseases. Many Ayurvedic formulations make use of these gems. 25 And these ailments are related to very specific planetary influences which are derived from the birth chart of a patient. For example, the moon can represent the mind in the birth chart and if poor memory is experienced, Sharma would recommend the stone for the moon, Pearl, in some Ayurvedic preparations such as Muktabhasma, Kumudeshwar rasa, chintamani rasa, chudamani rasa, vasant maltirasa, Makardhwaja vati, etc. 26 Just as the cycles of life are viewed and examined in Ayurveda along with seasons and the influences of the elements, the same approach is applied in Vedic astrology in relation to the cycles and season for diseases or ailments of the body. The mantras and gem stones specific to planets can be worn to pacify and curb the predicted results of influences that the chart is predicting to surface during certain cycles when susceptibility to a particular ailment is more likely. In other words, the same mantra, gem stones, or colors prescribed as treatment in an Ayurvedic treatment plan to pacify a doshic imbalance could also serve as the same remedy to pacify the planet that is causing the ailment to show up

7 in the person s constitution. So both systems complement each other because the theories that create the systems are the same. A hot planet like Mars is hot like the Pitta dosha. A cooler planet like the Moon possesses cooler qualities like the Kapha dosha. People are planets and the planets are people composed of the five elements, the three gunas, and the three doshas! Returning to the topic of specific mantras included in some Ayurvedic treatment plans, a review of health care in medieval India by B. Rama Rao speaks to the mantras of the planets being included in the retinue of Ayurvedic practitioner tools the "use of mantras (chanting) and talismans by practitioners, " and states that "astrology and religion used to play an important role in the treatment and prognosis of the diseases." 27 The marriage of religion, astrology, and medicine could describe many of the early practitioners. There was no separation and the knowledge necessary to become an adept Ayurvedic physician also required them to become an adept spiritual practitioner. The spiritual practitioner meditated and became very knowledgeable on the workings of the celestial bodies both internally and externally. Wisdom was gained of the movement of the winds and effects of the fires in the body and outside the body. Influences of the planets and how the karmic actions of the individual might be playing out through the body in the form of health or disease were qualities of adept Ayurvedic practitioners. In essence, the practitioner was a doctor, an astrologer and a spiritual practitioner. In light of these qualities to the modern practitioner, it is not far reaching to say the same. Because of the knowledge that is required to be learned to become an Ayurvedic practitioner, one is exposed to the practices of meditation and techniques that a spiritual practitioner (and a yogi) would use. This same wisdom is also the backdrop of the Vedic astrology system. It is highly encouraged for the astrology student to develop a personal practice to develop and enhance their energetic body in order to better connect with the energetic bodies of the planets. It is viewed that everything is connected. The five elements are the building blocks that connect everything because they are directly related to the five senses and the five actions of the body. So it is not a far reaching statement to say that the modern Ayurvedic practitioner could very well be a medical practitioner, a medical astrologer, and a yogi. Medical doctor E H Hare bravely identifies the modern medical industry as viewing astrology as superstitions in his journal article, Medical Astrology and its Relation to Modern Psychiatry. However, he builds an argument to why the superstitions should be set aside and the medicinal use of astrology seriously taken into consideration: The basic idea of astrological medicine...was that the prabable course of any disease could be predicted from a knowledge of the position of the stars at the moment of onset of the disease." 28 It is interesting to note that other ancient medical systems, such as Tibetan medicine, that hold very similar concepts of five elements and three bodily humors also bridge the astrological and medical sciences together. 29 So it was no coincidence that when reviewing the medical journals for correlation between astrology and medicine that journal articles discussing the Tibetan systems surfaced.

8 Dr. Yeshi Donden, a Tibetan monk whom served for over two decades as the personal physician to H.H. the Dalai Lama, says that regarding the people who trained in Tibetan medicine before the Communist Chinese takeover, most doctors were monks and sent to attend the Medical and Astrological College in Hla-sa, the capital of Tibet. 30 In an article published in 2011 for the European Association for Predictive, Preventative, and Personalised Medicine, it is stated that Tibetan medicine was influenced by Ayurvedic Sanskrit texts and doctors resulting in the system being created from a synthesis of methods gathered by indigenous Bon doctors. 31 The roots of the Tibetan medical system was interlocked with other healing modalities and astrology, which was referred to as medical divination. The elemental influences were ingrained in to the fundamentals of the system alongside the astrology: "A divination would be made indicating a particular elemental disturbance and a ritual remedy prescribed. Divinations would not be limited to medicine but were connected to all actions considered important, such as marriage, beginning a business, and funerals. 32 The intersection of the two disciplines Ayurveda and Jyotisha in relation to the three doshas are pointed out by California College of Ayurveda in their Clinical Ayurvedic Medicine Textbook for the Ayurvedic Profession: The causes of imbalance in all three doshas simultaneously is called sannipata or sannipattika and is classically described as being caused by the following Ill effects of planetary positions and of the birth star. 33 The doshic qualities are implicit in the Vedic Astrology system and are extracted from the chart to read the Ayurvedic body type by looking at how doshic qualities impact the planet according to Dr. William Levacy. 34 For example, if Mercury had a strong influence in the birth chart then the Vata Doshic would be in consideration relative to the matter at hand. Corresponding the three doshas as the foundational components to the medical and astrology systems of ancient times, it is believed that Ayurvedic texts influenced the Tibetan medicine system by the sharing of knowledge under the rule of King Trisong Deutsen, and in particular, was the result of an international conference on medicine. 35 Dr. Yeshi Donden explains the doshas as humors and identifies them as Wind (for Vata), Bile (for Pitta), and Phlegm (for Kapha). 36 When exploring these three humors by reading the descriptions, qualities, and applications of them from the Tibetan medicine perspective, it is very apparent that these three classifications is the same Ayurvedic classifications on the doshas. This observation is confirmed in the classical text, the Sushruta Samhita, by translater K.L. Bhishagratna in the preface where it is noted that "the terms Vayu, Pittam, Kaphah and Dosha have been translated as wind, bile, phlegm and humour in the first few chapters." 37 Another interesting note about the bloodline of the ancient sciences overlapping is when Bhishagratna points out the connection of Sushruta to Buddhism: "All opinions concur in identifying him with the celebrated founder of the Madhyamika school of Buddhistic philosophy - a fact which materially assists us in fixing the age of the present Samhita." 38

9 The literature confirms that the sciences are connected at the very root of their teachings. And not only are the three sister-sciences connected at the root, but they also had an influence on Tibetan medicine as well because of its origin. This fact answers the pivotal questions posed at the beginning of this literature review. Where do the sciences of Ayurveda and Jyotisha come together? What is the Ayurvedic approach to Vedic Astrology? The realization that the sciences are grounded together at the root because of the origins of each one returns the answer to the questions held at the forefront for this literature review. Upon inspection of the texts, there is no question of this connection of the sciences that stem from the very root of the Sankhya philosophy. They support it! In the introduction of The Sushruta Sahmhita, K.L. Bhishagratna explains the Sankhya philosophy a bit more stating that "a human being (individual), who is the fit subject for medical treatment, is the product of the combination of Purusha with the five primordial material principles (Mahabhutas). 39 It clearly states that "Sushruta's Theory of Cosmogony is based on the old Sankhya Duality of Prakriti (Objective) and Purusha (Subjective)." 40 The Vedic astrology cosmology is explained in the same manner. When discussing the materialization of the solar system that holds the planetary influences upon our physical bodies, the Sankhya philosophy is also referenced. The planets are assigned characteristics of the five great elements and are said to project the energy patterns of particular gunas such as tamasic, rajasic, or sattvic qualities. The field of Vedic astrology requires an understanding of the sciences of the Vedas because it provides the backdrop for science. Without the continuity of the Vedic concepts of the Sankya philosophy, the systems would not interlock as they do. Sam Geppi, a leading Vedic astrology teacher, teaches the concepts to his students in his book, Yoga and Vedic Astrology: Sister Sciences of Spiritual Healing, by saying that Sankhya is the philosophy of embodied creation, referred to in Yoga, Ayurveda, Vedic astrology. Components of Samkhya philosophy include the 3 Gunas, the 5 elements, Nadis, koshas and other structures. 41 The Sankhya philosophy is broken down over a few verses in the Brihat Parashara Hora Sastra text, the respected classical text for Vedic Astrologers where the Sage Parashara outlines the Vedic principles of Jyotisha. All serious Vedic astrologers review this text to gain a fundamental understanding of the field. In chapter one, it is discussed that all matter is "endowed with the three Gunas." 42 The classes of the Gunas are identified and associated with the essence of divine soul, Ahamkar, which is part of the Sankhya philosophy scheme of the manifestation. Verses in chapter one says, "Ahamkar is of three classes, i.e. with Sattvic, Rajasic, and Tamasic dispositions. Divine class, sensory organs and the five

10 primordial compounds (space, air, fire, water, and earth) are, respectively, from the said three Ahamkaras. 43 The placement of these fundamentals in the first chapter of the Brihat Parashara Hora Sastra shows the importance of the concepts of the gunas and the five elements. The connection to the three doshas is introduced shortly thereafter. For example, after explaining that the nine planets "bestow on the living beings the results due to their Karmas" in chapter two, the five elements are revisited and referred to as "primordial compounds." 44 When describing each planet - in the descriptive form of living beings - qualities of the doshas are applied: "Moon is very windy and phlegmatic. She is learned and has a round body. She has auspicious looks and sweete speech, is fickle-minded and very lustful." 45 (An important note about this system is to realize that although the moon is not necessarily a planet, it is categorized as a "graha" in the Vedic system.) Sam Geppi draws the same connection and highlights this important aspect to his students and provides a very direct break-down of the planets and constellations in relationship to the five elements and stresses that in order to understand the true essence of the planets and to master the science of the field, the Vedic astrology student must gain an understanding of the three gunas and how they are mapped into the energies of the planets and constellations. 46 Several pages in his book, Yoga and Vedic Astrology, are dedicated to providing the information and he summarizes the point beautifully and simply by making this statement: The five elements are crucial in Vedic thinking and astrology. 47 Just as a tributary of a great river branches off from its fountain-head and becomes its own source, so happens with these Vedic sciences. The original source is the Vedas, the timeless wisdom of the gods and the tributaries of this wisdom branches off into the science of Ayurveda, Jyotisha, and Yoga. Therefore, there is an ease of movement between the sciences; they complement each other. Patients with awareness of the origins of the sciences might be inclined to assume that the Ayurvedic physician is also well-versed in Vedic astrology. The patients of medieval India perhaps had more awareness of the source of the sciences because of their culture whereas in modern day where the sciences have emerged, this knowledge is less likely to be apparent at this point in time. To reiterate the crossovers of the sciences, a look into the classical texts of the third sister-science strengthens the perspective. As mentioned in the introduction, the third branch of sister-sciences, yoga, shares the same root philosophy. Those persons interested in the field of this science depend on the Yoga Sutras of Patanjali when studying the essence of the teachings. Commentary on the second sutra opens the conversation of the Sankhya philosophy. It begins with a discussion of ahamkara. Sri Swami Satchidananda utilizes the same language of the philosophy: The basic mind is called ahamkara, or the ego, the I feeling. This gives rise to the intellect or discriminative faculty which is called buddhi. Another stage is called manas, the desiring part of the mind, which gets attracted to outside things through the senses. 48 When the student arrives to sixteenth sutra, more of the components of the Sankhya

11 creation philosophy are discussed: When there is a non-thirst for even the gunas (constituents of Nature) due to realization of the Purusha (true Self), that is supreme non-attachment. 49 Thus, an understanding of the fundamentals of the framework assists in the study of any of the three Vedic sciences of Ayurveda, Jyotisha, and Yoga; the concepts of the three gunas, the five elements, and the three doshas are carried throughout the foundation of the sciences when a student takes on the endeavor to study them. Conclusion Therefore it is clear that the fields are intricately intertwined. The sciences of light and life provide the infrastructure of our being. The classical Ayurvedic texts repeatedly share this knowledge and bring this wisdom to light: Mind, soul, and body these three are like a tripod; the world is sustained by their combinations; they constitute the substratum for every thing it is for this that this Veda (Ayurveda) is brought to light. 50 The literature supports the interconnection between the sciences. However, there is much work to be done. Ayurveda is at the forefront and emerging as an acceptable medical field in the west. Its sisterscience of Jyotisha is still being discovered in the West and scholarly literature supporting its value is still being developed. So the researcher is much more apt to find Ayurvedic information readily handy versus Ayurvedic astrology. But the literature that exists clearly outlines the root teachings of the Sankhya philosophy. It is in the opinion of the author that Ayurvedic astrology will continue to gain momentum because of the rapid growth and attention that the field of Ayurveda is gaining. The close association of these fields due to their roots will result in a natural awareness of both fields; Ayurveda will carry Ayurvedic Astrology along with it. As a result of the correlation, the Ayurvedic practitioner has a foundational knowledge of Jyotisha and the Vedic astrologer has a foundational knowledge of Ayurveda whether the practitioners in each field are aware of this fact or not; in other words, to study one science, one gains a foundational understanding of the other science (as well as the science of Yoga.) It can be deduced that the Ayurvedic approach to Vedic astrology is inclusive. The translation of the name of each field hints at the deep connection. As mentioned in the introduction, Ayurveda translates as the Science of Life and Jyotisha translates as the Science of Light; both sciences examine this encasement of the body regarding the wisdom of the gunas, the elements, and the doshas. As the patients in the West become more aware of the origins and begin to explore the avenues of treatment that is offered, it will not take them long to realize the connection. And perhaps just as in the ancient times when Ayurveda flourished and the physicians were also viewed as astrologers, the same assumption might carry along in the modern age. This concept allows for an arena of educated and specialized Ayurvedic astrologers. And that is already beginning to

12 happen upon closer inspection. It is not uncommon to come across health centers and websites of adept Ayurvedic practitioners where all both fields are discussed and services are offered in each field under an umbrella of Vedic healing or Vedic sciences.

13 Notes 1. David Frawley, Astrology of the Seers: A Guide to Vedic /Hindu Astrology. (Wisconsin: Lotus Press, 2000), R.K. Sharma Bhagwan Dash, Caraka Samhita: Text with English Translation & Critical Exposition Based on Cakrapani Datta s Ayurveda Dipika, Volume I. (Varanasi-I: Chowkhamba Sanskrit Series Office, 1983), xxi. 3. B.K.S. Iyengar, Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom. (Pennsylvania: Rodale Inc., 2005), xii 4. Dr. David Frawley, Ayurvedic Astrology: Self-healing Through the Stars. (Wisconsin: Lotus Press, 2005), R.K. Sharma Bhagwan Dash, Caraka Samhita: Text with English Translation & Critical Exposition Based on Cakrapani Datta s Ayurveda Dipika, Volume I. (Varanasi-I: Chowkhamba Sanskrit Series Office, 1983), Dr. David Frawley, Ayurvedic Healing: A Comprehensive Guide, 2nd Revised and Enlarged Edition. (Wisconsin: Lotus Press, 2000), R.K. Sharma Bhagwan Dash, Caraka Samhita: Text with English Translation & Critical Exposition Based on Cakrapani Datta s Ayurveda Dipika, Volume II. (Varanasi-I: Chowkhamba Sanskrit Series Office, 1983), Ibid, Volume I, Dr. David Frawley, Soma in Yoga and Ayurveda: The Power of Rejuvenation and Immortality. (Wisconsin: Lotus Press, 2012), G. Sumathi, "An Introduction to Astropathology Medical Astrology." AIFAS Research Journal of Astrology, (April-June 2005): Ibid, Facebook, Mike Dhaliwal, Ayurveda Board Review Made Easy! B.V. Ramon, Ancient Times Magazine. (December 7, 2016). 13. Dr. David Frawley, Ayurvedic Astrology: Self-healing Through the Stars. (Wisconsin: Lotus Press, 2005), Ibid, Dr. William Levacy, "Introduction to Vedic Astrology." Vedic Astrology Workshop. (California: Sivananda Yoga Ashram, September 19, 2015). 16. Pandit Gopesh Kumar Ojha, Predictive astrology of the Hindus. (Bombay: D.B. Taraporevala Sons, 1986), Ibid, 78.

14 18. EH Hare, Medical Astrology and Its Relation to Modern Psychiatry, Proceedings of the Royal Society of Medicine 70.2 (1977): Bepin Behari, Fundamentals of Vedic Astrology: Vedic Astrologer's Handbook Volume I. (Wisconsin: Lotus Press, 2003), Dr. David Frawley, Ayurvedic Astrology: Self-healing Through the Stars. (Wisconsin: Lotus Press, 2005), Ibid, G. Sumathi, "An Introduction to Astropathology Medical Astrology." AIFAS Research Journal of Astrology, (April-June 2005): M.M. Padhi, Male Sexual Disorders in Indian Traditional Medicine A Historical Review, Ancient Science of Life 9.2 (1989): Ibid, A.V. Sharma, Gems and Their Medicinal Values, Ancient Science of Life 9.1 (1989): Ibid, B. Rama Rao, Some Aspects of Health Care in Medieval India, Ancient Science of Life (1992): EH Hare, Medical Astrology and Its Relation to Modern Psychiatry, Proceedings of the Royal Society of Medicine 70.2 (1977): Dr. Yeshi Donden, Health Through Balance: An Introduction to Tibetan Medicine. (New York: Snow Lion Publications, 1986), Ibid, Roberti di Sarsina, Paolo, Luigi Ottaviani, and Joey Mella. Tibetan Medicine: A Unique Heritage of Person-Centered Medicine. The EPMA Journal 2.4 (2011): Ibid, Dr. Marc Halpern, Clinical Ayurvedic Medicine: Textbook for the Ayurvedic Profession, Sixth Edition. (Nevada City: California College of Ayurveda, 2012), xii. 34. Dr. William Levacy, "Introduction to Vedic Astrology." Vedic Astrology Workshop. (California: Sivananda Yoga Ashram, September 19, 2015). 35. Roberti di Sarsina, Paolo, Luigi Ottaviani, and Joey Mella. Tibetan Medicine: A Unique Heritage of Person-Centered Medicine. The EPMA Journal 2.4 (2011): Dr. Yeshi Donden, Health Through Balance: An Introduction to Tibetan Medicine. (New York: Snow Lion Publications, 1986), K.L. Bhishagratna, Sushruta Samhita: An english translation of The Sushruta Samhita. Vol I. Sutrasthanam (Calcutta: Wilkins Press, 1907), iii.

15 38. Ibid, iv. 39. Ibid, xxvii. 40. Ibid, xxvi. 41. Sadasiva Sam Geppi, Yoga and Vedic Astrology: Sister Sciences of Spiritual Healing: Essentials of Vedic Astrology, Volume I. (San Francisco: Vedic Academy Press, 2015), Dr. S.P. Bhagat, Brihat Parasara Hora Shastra, Kindle Edition (Lulu.com, 2016), Ibid, Ibid, Ibid, Sadasiva Sam Geppi, Yoga and Vedic Astrology: Sister Sciences of Spiritual Healing: Essentials of Vedic Astrology, Volume I. (San Francisco: Vedic Academy Press, 2015), Ibid, Swami Satchidananda, The Yoga Sutras of Patanjali: Translation and Commentary by Sri Swami Satchidananda.(Buckingham: Integral Yoga Publications, 1997), Ibid, R.K. Sharma Bhagwan Dash, Caraka Samhita: Text with English Translation & Critical Exposition Based on Cakrapani Datta s Ayurveda Dipika, Volume I. (Varanasi-I: Chowkhamba Sanskrit Series Office, 1983), 33.

16 Abstracts Journal: Anc Sci Life Oct;9(2):90-4. Title: Male sexual disorders in Indian traditional medicine- a historical review. Author: Padhi MM Abstract: The description of male sexual disorders by ancient authors of Indian medicine is praiseworthy. Effort has been made to describe the standard of approach with reference to certain books on Ayurveda and astrology. The development of administration of mineral medicines has added a new aspect in their treatment, but the description regarding their forms, etiopathogenesis, prognosis and the principle of treatment has remained unchanged. The opinions of various authors have been presented historically from vedic age up to the modern era. The present status of treatment and the role of Ayurveda in the treatment of sexual dysfunctions have been highlighted here. PMCID: PMC PMID: [PubMed] Journal: Anc Sci Life Jul-Sep; 9(1): Title: GEMS AND THEIR MEDICINAL VALUES Author: A.V. Sharma Abstract: The medicinal uses of nine major gems (Navrtna) are enumerated here. Journal: Anc Sci Life Jan-Jun; 11(3-4): Title: SOME ASPECTS OF HEALTH CARE IN MEDIEVAL INDIA Author: B. Rama Rao Abstract: It appears that from medieval period onwards the subjects having practical application were given more importance than the philosophical and theoretical aspects. But the physicians were keen observes and new drugs and information were added and the effect of religion, astrology and other systems is also seen. While the womenfolk used to collect from the nearby forests, drugs that were useful for common ailments, some drugs were also imported from other countries. Specialization in certain diseases or practices was prevalent and the physicians enjoyed a high status and respect in the society. Several such other aspects are dealt with in this article. Journal: EPMA J Dec; 2(4): Published online 2011 Nov 12. doi: /s x Title: Tibetan medicine: a unique heritage of person-centered medicine

17 Author: Paolo Roberti di Sarsina,corresponding author1,2,3,4 Luigi Ottaviani,5 and Joey Mella6 Abstract: With a history going back approximately 2,500 years, the Tibetan medicine, known as Sowa Rigpa in the Tibetan language, is one of the world s oldest known traditional medicine. It originally developed during the pre-buddhist era in the kingdom known as Shang Shung. As a traditional medicine, the future development of Tibetan medicine in Western countries is linked to being recognized as a popular and viable healthcare option providing an alternative clinical reality. Its inherent ability to incorparate predictive diagnostics, targeted prevention, and the creation of individualized medical treatment give Tibetan medicine great potential for assessing and treating patients. Keywords: Tibetan medicine, Sowa Rigpa, Chögyal Namkhai Norbu, Predictive diagnosis, Targeted prevention, Individualized treatment Journal: Proc R Soc Med Feb; 70(2): Title: Medical astrology and its relation to modern psychiatry. Author: EH Hare Abstract: None Journal: Res Jou Ast Apr-Jun; 2(1): Title: An Introduction to Astropathology - Medical Astrology Author: G. Sumathl Abstract: To diagnose the diseases, a doctor uses a stethoscope and an astrologer uses horoscope. That is why many old people say that horoscope is better than stethoscope. But how far can this argument be believed? Our ancient sages with their introspective power, knowledge and vast experience in astronomy and astrology, laid down certain rules and norms to diagnose the diseases both mental and physical. If these rules and principles are followed and properly used, then it is possible to predict about the disease that a person is suffering or going to suffer in future. If a doctor diagnoses the disease of the person by physical examination, an astrologer can predict the disease even in the absence of the person merely by his horoscope and also can tell in advance the time of the disease. As far as astropathology or medical astrology is concerned each sign, planet and star is allotted with the parts of the human beings. To diagnose the disease, we have to consider the trika houses i.e. 6th, 8th and 12th. The sixth house is mainly assigned to the diseases because the main reason for the cause of disease is the food which is sent to the digestive system. Most of the organs become inactive when the digestive system gets corrupted. The six main kinds of tastes are salt, sweet, sour, bitter, acid and pungent, where salt is ruled by Moon, sweet is

18 ruled by Jupiter, sour by Venus, bitter is ruled by Mars, acid by Saturn and pungent by Sun. All these six tastes play major roles for the cause of disease.