Roots of Mlechcha astrology and Mlechchas. Jayasree Saranathan Published in Astrological Magazine, December, 2009 issue A genetic study by the researchers of Harvard University and CCMB, Hyderabad has revealed that though ANI (Ancestral North Indians) and ASI (Ancestral South Indians) had evolved from a common ancestral gene pool, the ANI share similarity with the people of Middle East and Central Europe. This connection that remains un-explained by scientists and historians has an explanation in Hindu texts particularly the many texts of astrology evolved in different times in the past. The specific varga charts, the annual progressive charts and the dominant role given to the nodes with monthly conjunction of the luminaries articulated by the Yavanas can not escape the probing mind of the student of astrology who can not, other than these, find any deviation between the Yavana cult from the Vedic cult of astrology. The progenitors of the Yavana cult were connected to the areas mentioned above as having genetic connection with ancestral North Indians. Who are Mlechchas? ‘Mlechcha’ is the general term used to denote the people of the areas of Middle East and Greece. From Amarakosha, we come to know that the region to the North West of Bharat was known as Mlechcha desa. “Prati anto Mlechcha syaat” ('at the end of the country there is Mlechcha province) From Bodhayana we understand that Mlechchas were 'eaters of beef, talkers of odd languages, devoid of all ethics with reference to Indian scriptural ethics, especially marriage as an institution, immoralities etc”. The eating habits, the language they spoke, the ethics they followed were different from the people of the Vedic religion. If so, isn’t it perplexing how they could contribute to the body of astrology in such a way that the people of this Vedic country regarded them as Rishis? Varahamihira had no qualms in stating, “ Mlechchahi yavanasteshu samyak sastramidam sthitham Rishivattepi poojyanthe kimpunar daivavit dwojaha” (Brihat samhita II -15) The same verse was repeated by Neelakanta in Prasna Marga I- 14. It means “When even Mlechchas and Yavanas well versed in astrology are held in the same esteem as Rishis, who would deny respect to an astrologer who happens to be a Brahmin?” (translation by Dr BV Raman to the verse in Prasna Marga) If Mlechchas were non-Vedic and barbaric, how could they come to know of this Shsstra which was dominated by Vedic Maharishis. Yavanas were Mlechchas. Bhattotpala says “Yavana Mlechcha jateeya horavidah” Maya, a danava was considered as a Mleccha. Romasa (or Lomasa – interchange of ‘ra’ with ‘la’) was a Mlechcha whose Siddhantha was part of Pancha Siddhanthika of Varahamihira Their region was not where the present day Greek and Rome are situated. They were further beyond- located on the fringes of the landmass that perhaps formed the boundary of Jambhudweepa. This is being said with certainty because Roamaka, where Maya heard the Siddhantha from Surya was 90 degrees to the west of Lanka. This area is now under the sea! Similarly, Yamakoti which is reported in Surya Siddhantha was 90 degrees to the east of Lanka. This area also is under the sea now but underwater traces of a civilization are found here. The Vedic source of astrology. The Mlechchas in the west and North West of the present day India contributed richly to the body knowledge of astrology though they were said to be not following the Vedic way of life. Romasa and Yavana were mentioned as Jyothish pravartakas by Narada, Parashara and Kashyapa in their works. (1) They are highly respected among the 18 pravartakas (pioneers) of astrology of the Vedic system. But researchers having no knowledge of Indian astrology keep saying that this Vedic system of astrology was borrowed from those who were classified as non-Vedic. A look at the Rig Vedic hymn on Visvedevas (Rig Veda 1-164) tells the Vedic origins of astrology of the sun’s movement around the 12 signs, the varga divisions and the Yuga classification of the ritualistic life. This verse is about sun, the way it has enriched the world as a livable one and the birth of jives. Verse 11 of this hymn says, “Formed with twelve spokes, by length of time, unweakened, rolls round the heaven this wheel of during Order. Herein established, joined in pairs together, seven hundred Sons and twenty stand, O Agni.” The movement of the sun around the zodiac happens at the rate of 1 degree a day and is completed in 360 days. This 360 degree zodiac is ‘twelve spoked’ (said in this verse) into twelve signs. This verse further says “joined in pairs together”. That means each sign has a pair. It is true that Jyothisha tells about a pair in each sign! The pair is known as ‘hora’ - the Surya hora and the Chandra hora. The sequence of the hora alternates with the signs. That is, in odd signs the first half is Surya hora and the second half is Chandra hora. In even signs the reverse happens – first is Chandra hora and the second is Surya hora. The hora is analyzed to determine the wealth that one gets. If we look at the previous verses of this hymn it talks about the fathers and mothers and the about the cows. The Surya and Chandra hora signify father and mother. The cow signifies ‘kaama dhenu’ that gives wealth. And Hora as a varga in Vedic Jyothisha reveals the wealth that one gets. This is also emphasized by Parashara, the Vedic seer of astrology. But the Mlechcha-Yavanas did not attribute the above notion of Vedic system to the hora division, though they have spoken about the Hora varga. Chapter 3-50 of Yavana Jaataka states this:- “These Horas, whose purpose resides in (the determination of) the thoughts, places of origin, and qualities (of natives), are described by the Greeks by means of illustrations wherein their forms, insignia, and ornaments are successively given. They have names in accordance with their natures.” The Yavanas only allotted attributes to the persons born in respective hora – which is anyway there in Vedic astrology. In other words, we can find the core concepts of Mlechcha astrology drawn from Vedic sources, but the difference exists in the utility attributed. The utility that they have attributed anyway does exist in Vedic sources but is not meant for the people of Vedic way of life. Let us see other examples to know how this happens. The previously quoted verse from Rig Veda also speaks about 720 sons. It tells that the pairs are joined together and the 720 sons are established. Since the pair is formed of Sun and Moon, this number seems to denote the rounds of sun and moon around the zodiac which is done by the sun by covering 360 degrees (in a different speed) and the moon (in a different speed) by covering 360 degrees (360 + 360 = 720). This is explained in the next verse. “They call him in the farther half of heaven the Sire five-footed, of twelve forms, wealthy in watery store. These others say that he, God with far-seeing eyes, is mounted on the lower seven-wheeled, six-spoked car.” Two halves of the heavens are mentioned here – the former the Uttar because the other half is mentioned as lower (Dakshin) In the Northern areas of Suraas (devas), (followers of Brihaspathi), this movement of the pair (of sun and moon) is 5-footed. Every 5 years they come back to their original position. This is recognized as a Yuga of 5 years. The Pancha varshathmaka Yuga consisting of 5 years namely Samvatsara. Parivatsara, Idavatsara, Anuvatsara and Idvatsara goes on in 12 forms, says this verse. 5 X 12 = 60 years forms the basic round that contains all prosperity in its course. The next verse reveals this. (Verse 13) “Upon this five-spoked wheel revolving ever all living creatures rest and are dependent. Its axle, heavy-laden, is not heated: the nave from ancient time remains unbroken.” The other-half is dominated by A-suraas who follow a 7 year system with a 6 seasons each. Verse 12 says “These others say that he, God with far-seeing eyes, is mounted on the lower seven-wheeled, six-spoked car.” This is adopted in Yavana Jataka which was given by Yavanacharya, a Mlechcha. True to Non Vedic way of life, but with notions drawn from Vedas, the years of Yavanas (Mlechchas) formed by the movement of the pair of the sun and the moon are 7 in number. Yavana Jataka chapter 79 -54.:- “The lords of the years are in order the Sun, Mercury, Saturn, Mars, Venus, the Moon, and Jupiter; they are also the lords of the months. Know that the two lords of the ayanas in a year are always said to be the Sun and the Moon.” The seasons are 6 lorded by the planet of the first day of the season. Yavana Jataka 79 -52.:- “The lords of the nychthemera are, in order, the Sun, the Moon, Mars, Mercury, Jupiter, Venus, and Saturn; the lords of the years are (the planets) which are lords on the first days (of the years) ; and the lords of the seasons (ritu) are the lords of the lint days in those seasons during that year.” Their Yuga consisted of 165 years and not the 5 X 12 of Vedic society. (Yavana Jataka 79-3) If the Vediks followed the conjunction of Sun and moon every 5 years as the starting point of their Yuga cycle, the Mlechchas followed the conjunction of Sun and moon with the nodes as forming the basis of yuga. Theirs is “Grahana yuga” marked by the revolution of the nodes around the zodiac. Yavana Jataka 79-2.:- “Some authorities say that there is a great solar yoga, and a small one for the sake of (predicting) eclipses; he who understands conciseness and diffuseness, because of the variety in visible (phenomena, thinks) that one must learn by studying these (yugas).” Let me hope that one would not argue that this Rig Vedic hymn itself was derived form the Yavanas. The Yavanas were non Vedic. They negated Vedism. Without Vedism pre-existing, a negation of it can not come to exist. It is Vedism that proceeded – which came to be negated by the Mlechchas. Contradicting Vedism. For instance, if sunrise is important in Vedism, the reverse or opposite of it is assigning importance to moon rise. If day time is supposed to be auspicious in Vedic system, importance to night time is the reverse of it. If clockwise writing or clockwise action is Vedic, anti- clock wise writing or anti- clock wise action is its reverse. It must be noted that insistence on clockwise position is considered as auspicious even in issues related to animals. The anga sastra for animals in Vedic society considers clockwise rotation of hair growth on the skin of the animal as auspicious. The horoscopic chart of the one who is born is known as Jataka in Vedic parlance. The reverse of it is Tajaka which is a contribution by the Mlechchas. If Jataka is used to analyze the full life events of a person, the Tajaka analyses only one year in a person’s life. However the basis of Tajaka is Vedic – decided by the time of entry of the Sun in the natal position. If planetary angles determine the outcome in Jataka, the angular distance between the planets determine the outcome in Tajaka. The shad-bala determines the strength of the planets in Jataka. The varga bala (Pancha vargeeya bala) is used to decide the strength of the planet to be chosen as the Year lord in Tajaka in a particular year. The planetary vargas, 16 in number as given by sage Parashara is helpful in decoding almost every issue that is connected with this life and the past life too. The Mlchchas too were tempted to use the vargas – but could not adhere to interpretation meant for Vedic life and so limited the scope to Dwadasa vargas (12 divisions) and utilized it for determining whether a planet would behave as a benefic or a malefic in a given Tajaka chart. All these in the nature of compare and contrast can not have happened independently of each other. The basic source in Vedas offers the backdrop and the Mlechchas had chosen those interpretations not utilized by the people following Vedic way of life. The contrasts continue in all realms. If stars are the Suras (devas) who see the Brahma always (sadaa pashyanthi soorayaha), the non-Vedic system settles down for planets that do not see the Lord because they are not self- illuminating. This is glaringly seen in naming years, months and seasons. The Vedic years have the Vedic gods. The Lord of Samvatsara – Agni The Lord of Parivatsara – Adithya The Lord of Idavatsara – Soma The Lord of Anuvatsara and Idvatsara – Vayu. In contrast the Yavanas can only have planetary gods for their years, such as Sun, the Moon, Mars, Mercury, Jupiter, Venus, and Saturn. The seasons in Vedic system have Vedic entities such as Madhu, Madhava etc for every month of the seasons. The Mlechchas have to confine themselves to planetary lords only for the seasons. The planetary entities are however regarded as lords for the week days in Vedic system. The word Vaasaram is found in the Vedas and terms like Bhanu vaasara are there in Vedas showing the week day lordship as a Vedic way of life. But in the larger scale of movement of the sun with reference to months and years, lordship is given to star lords only. The nodes. The most important deviation is with regard to the nodes. The nodes, Rahu and Ketu are Asuraas. So they can not be given undue importance in the Vedic system other than what they deserve. They were denied lordships and houses. They can be identified in the nature of the other grahas only. The tradition is ‘Shanivad Rahu, Kujavad Ketu’. Rahu must be analyzed in the nature of Saturn and Ketu in the nature of Mars. But the Mlechcha philosophy is necessarily Asuric. The nodes have to be there as pivots in the Asuric system. The combined sojourn of the luminaries which is the basis of the 5 year Yuga of Vediks, has to be differentiated by bringing in the nodes. The Grahana yuga of 18 years was therefore made as Mlechcha way of astrology. The monthly cycle of the luminaries, the eclipses and Rahu Ashtakavarga therefore form features of Yavana astrology. The nodes are not given influencing points in Ashtaka varga in the Vedic system. Rahu Ashtakavarga is a Yavana contribution. By name, Ashtaka varga reveals that it is a group of 8 comprising of 7 planets and the ascendant. There is no place for Rahu and Ketu here. Rahu Ashtaka varga by Yavanas is clearly later addition to the pre-existing system of Ashtaka varga. This addition is necessary for them because they can not have a system devoid of Non-Vedic principle. This does not mean that the nodes were not there in the reckoning of Vedic astrology. It was there. As early as the times of Ramayana we do find a reference to the affliction caused to the birth star of King Dasaratha by Rahu in addition to Sun and Mars. "Oh, Rama! Astrologers are informing me that fearful planets like Sun, Mars and Rahu are encroaching my birth star.” (2) The nodes were dreaded as causing suffering to mankind. But a Godly reverence was not given to them. There are Yajur Vedic verses on Rahu and Ketu also along with the other 7 planets (3) but adherence to the system of ‘nodes only’ was not Vedic in essence. The Yavanas of Greece are known to carve their heroes and gods in crystal or gems. Making the idols of Gods from gems is not a practice in Vedic system. Only granite, wood or limestones were used to sculpt the images of Gods. The exception is the image of Rahu! The idol of Rahu in Thirunageswaram (Rahu-sthalam) in Kumbakonam turns milk into blue when poured on it. Only Indra neela gem (blue sapphire) is capable of turning white into blue by radiating blue rays through milk. This means the Image of Rahu in Thirunageswaram is made of Indra neelam. This goes to show the non-Vedic connection to the worship of node. In this Yuga of Kali, Vedism declines and Mlechcha-hood is glorified. It is perhaps for this reason, sage Parashara recommended Vimshotthari dasa system that include the nodes into reckoning. Interpretation of Vargas (divisional charts) In addition to these, the two varga divisions namely Drekkana and Navamsa were also explained by the Mlechchas with a difference in interpretation. The Vedic system sees the Drekkana as indicatory of siblings. If the sign stands for the person, the Hora stands for the soul (Surya hora) and mind (Chandra hora), the Drekkana stands for the 3 divisions of the body. Parashara explains the utility of Drekkana for knowing the moles and marks on the body. In addition, the Drekkanas contain death and difficulties in their degrees. Mlechchas worked on the last utility (death and destruction) and improvised them to detect many negative issues from theft to unlucky issues and death related ones. Varahamihira’s yaatra-related use of Drekkana seems to be adaptation of the Mlechcha interpretation of Drekkana chart. The Mlechchas perhaps had a vast experience and exposure in this regard. Theirs was a life in exile outside the urban dwellings. Such areas are usually infested with raiders and robbers. The non Vedic life made them follow a dark side of life of filth, treachery and enmity. The risks they were to face must have been many and diverse. Perhaps these conditions made them improvise the Drekkana indicators for negative issues. Another area where they differed vastly is in the usage of Navamsa They attributed aksharas or letters for each Navamsa of all the 12 signs. (4) A striking influence of this interpretation is found in Ramala prasana in vogue in Andhra Pradesh, Madhya Pradesh and Orissa. According to this method, it is possible to tell the name of the person (of the querist who is seeking advice through prasna astrology or others about whom he is asking). The source text for this prasna is “Ramala Vidya”, authored by Bhojsagar Gani. He traces the origin of this prasna shaastra to the Jain astrologer Kalakacharya who in turn has attributed this shaastra to Yavanas! The akshara based navamasa division of the Yavanas was improvised down the ages to find answers in prasna queries. Another interesting revelation is the correlation shared by the Yavanas with Jain astrologers. The Jains also are non-Vedic. They too differ from the root, which is Vedism. They too have largely contributed to Prasna astrology only, which is about prediction for the moment. From all this, it is made clear that Vedism had been there originally. Those who chose to move away from it gave Mlechcha astrology. They belonged to a place to the north west of Bharat varsha, but were very much available in Bharatha varsha at many times in the past. The respect they enjoyed among Vedic seers showed that though they were born in Mlechcha families, they lived a Vedic life. The reverence they enjoyed as Rishis, could not have come to them without leading a life of a Rishi. According to Vaayu purana (59 – 79 to 81) the Rishis are those who excel in sruti, satyam and tapas. (5). Without these terrible penance-like austerities, the Mlechchas could not have achieved the respect as Jyothish pravartakas. The Mlechcha origins. The question is how did some of them come to the Vedic life and why did they follow non-Vedic life earlier? When we probe this question, we get some strikingly similar leads in their astrology and in Vedic texts. Let me take the first lead from Yavana Jataka itself. This was written by a person known as Yavanacharya who says that his book was verified by the king, Sphujidwaja. Varahamihira remembers Yavanacharya in his text. If this is the same person whom he has remembered, then, this Yavanacharya must have lived before Varahamihira. We come across the same name in the works of Kashyapa, Narada and Parashara. Was he the same Yavanacharya who gave Yavana Jataka or were there many astrologers of Yavana origin who were generally regarded as Yanacharyas? This question gains significance as we move to see what Meena Raja, the author of Yavana astrology, “Vriddha Yavana Jataka” has to say. He says that the Yavana astrology that he had written in 8000 verses was adapted from Maya! There was purva-muni who gave a lakh slokas on astrology to Maya. From Maya he has written the Yavana astrology. “Yaduktavan poorvamunistu sastram Horamitam lakshamitam mayaya tanmeenarajO nipunam swabhdhya vichintya chakreshtya sahasra matram” The reference here seems to be to Surya Siddhantha. But Meenaraja recalls Maya’s contribution to his book on Yavana Jataka. Does it mean that Maya was originally a Yavana? He received the shaastra from Surya (purva muni?) in Romaka desa which was located in the Atlantic Ocean (90 degrees to the west of Lanka). Does it mean that the Romaka desa or Mlechcha desa or Yavana desa was originally the Atlantis that was submerged thousands of years ago? Was Maya the Yavanacharya mentioned by Kashyapa, Narada and Parashara? Their list of 18 pravartakas does not contain the name Maya, but only Yavanacharya. The famous Vastu shaastra by name ‘Mayamatha’ was authored by Maya. The name Maya is found in many places with reference to architecture in the Ithihasas. Was he the same or descendant of Maya whom Meena Raja recognizes as having received the astrology from Purva muni? Another question comes on how Maya, considered as a Danava came to be regarded as Mlechcha? On a further probe on this question, let me quote an important verse from Yavana Jataka of Yavanacharya. In the last chapter of his work, he traces the origin of the astrology of Yavanas. Chapter 79-3.:- “Some who are students of the laws (of astronomy) find that it is good to follow the opinion of the sage Vasistha” Does he mean that sage Vasishta was the first teacher of Yavana astrology? Seems so, if we look at the early mention of Mlechchas and Yavanas in our scriptures. Vasishta connection to Mlechchas. The first mention of Mlechchas comes in Valmiki Ramayana in connection with sage Vasishta! Sage Vishvamitra wanted to take possession of the Sacred cow, Shabala of sage Vasishta. But he was given a stiff fight by the entities produced by Shabala at the guidance of Vasishta. The Yavanas and Mlechchas were created from the different parts of the body of the scared cow. "From the 'hums' of her mooing Kaamboja-s similar to sunshine are born, from her udder Pahlava-s wielding weaponry are born, from the area of her privates Yavana-s, likewise from her rectal area Shaka-s, and from her hair-roots Mleccha-s, Haariitaa-s along with Kirataka-s are issued forth. “[1-55-2, 3] (6) "At that very moment, oh, Rama the legatee of Raghu, Vishvamitra's army comprising foot-soldiers, elephants, chariots and horses is utterly slaughtered by the Yavana, Mleccha etc., forces generated by the Sacred Cow.” [1-55-4] (7) These Yavanas were golden in body colour. "Then the earth was pervaded with the Shaka-s associated with Yavana-s, who have effectuation and bravery in overcoming their enemy forces, and who are golden in bodily colour similar to the golden pistils of flowers which complexion is outlandish.”  [1-54- 21b, 22a] (8) In Kishkinda Khandam, we hear Sugreeva ordering the vanaras to search for Sita in the regions of Yavanas in the North and then in Himalayas. "There in the north, the provinces of Mleccha-s, Pulinda-s, that way Shurashena - Prasthala - Bharata - Kuru - Madraka - Kaambhoja - Yavana shall be scrutinized along with the cities of Shaka and Darada, and then search in Himalayas. [4-43-11,12] (9) This shows that the land of the Yavanas was not in the Himalayan ranges but beyond them or next to them. There were other groups considered along with Yavanas who had thrived within the boundaries of present day India. But our search is to identify them at the time of their origins. The formation of the Mlechchas or their coming to existence was connected to Vasishta whom Yavanacharya had mentioned in Yavana Jataka. The Mlechchas and Yavanas were used for applying their brute physical force in the fight against Vishvamitra. In Mahabharata war also they had taken part and fought against Arjuna. Among the many instances mentioned about Mlechchas in Mahabharata, let me quote this from Drona parva, chapter 92:- “And many terrible Yavanas and Paradas and Sakas and Valhikas, and Mlecchas born of the cow (belonging to Vasishtha), of fierce eyes, accomplished in smiting looking like messengers of Death, and all conversant with the deceptive powers of the Asuras and many Darvabhisaras and Daradas and Pundras numbering by thousands, of bands, and together forming a force that was countless, began to shower their sharp shafts upon the son of Pandu.” Vasishta’s connection to bringing Mlechchas into fore is noted here. In addition their Asuric power is also mentioned. It is improbable and unscientific to assume that Mlechchas and other people were ‘created’ by the scared cow or by Vasishta. But it is probable to assume that Mlechchas and others were there in existence already and were given a kind of lease of life by engaging them in a war against Vishvamitra. After the war, Vasishta might have become their preceptor and taught the many facets of way of life enunciated by Vedas that were earmarked as suitable for non Vedic or asuric persons. (From Asura, the term Assyria may have been born). The origins of Yavana astrology must have been from Vasishta – a notion given by Yavana Jataka also. This explanation convinces the common Vedic origin of astrology, but does not solve the riddle of common origins of North Indian people and the Mlechchas. There indeed exists a pointer to this in Valmiki Ramayana. Origins of Mlechchas and Yavanas in North India. The first ever mention of a term similar to Yavana appears in the narration of lineage of Rama by sage Vasishta (Many Vasishtas must have lived. Vasishta may be the surname). The father of Mandhaata was Yuvanaashva. Yuvanaashva was the 14th king in the lineage in which Rama was the 40th king. “dhundhumaaraat mahaatejaa yuvanaashvo mahaarathaH | yuvanaashva sutaH asiit maandhaataa pR^ithivii patiH || 1-70-25 After Yavanaashva, Mandhaata became the king of the Ikshvaakus. After Mandhaata, there were variations. The origins of Chola kings of Tamil lands mentioned in the copper plates unearthed in a place called Thiruvalangadu about 100 years ago gives common ancestry to Cholas with Ikshvahus until the time Mandhaata. After Mandhaata there was a division. In the Ikshvaku dynasty, only the eldest son ascended the throne. The other children of the king had ruled other parts or had founded their own dynasties. King Sibi had come in the lineage of siblings. In Sibi’s lineage, king Cholavarman came who founded the Chola kingdom. This information is found in the copper plates. In these lines, it is possible to theorize that Mandhaata had more than one son and they were keen on establishing their dynasties. One of the other sons may have been named after the grand father, Yuvanaashva, as Yavanaashva. His off springs might have become known as Yavanas. Further down the line in the period of Asita, the 19th king, hostilities erupted for the first time to capture the throne of the Ikshvakus. (Valmiki Ramayana 1-70-28) In all probability, this must have been a fight for the throne among cousins. Asita was dethroned and for the first time in the history of Ikshvakus, the reigning king was defeated. The narration goes on with the mention of Asita’s son becoming emperor of the dynasty. Sagara, Asita’a son born after his death was raised by sage Chyavana and he captured the throne. Though there is no explicit mention in Valmiki Ramayana on how he wrested the throne from his enemies, there are stories about Sagara’s valour in vanquishing his enemies, the Haihaya-s, Taalajanghaa-s, and the Shashabindu-s who defeated his father. Sagara defeated them and condemned them as outcasts. One of them might have been the Yavanas, the off springs of another son of Mandhaata. There is a narration in connection with this that “While doing so, Sagara makes yavana-s tonsured, shaka-s or so-called Scythians, as half-tonsured, and paarada-s as shaggy haired ones, thus stripping of their Kshatriya-hood. Taking the nearness of name paarada to Persia, it is said that the kings repulsed by Sagara taken domicile in the Middle East and aaryan or aa riaan is Airan or present day Iran, and age-old are Indo-Iranian links. Further, the word Asia has its own nearness to the name of king Asita.” The outcast groups were originally valiant persons of the Ikshvaku clan, possessing all attributes of kingship and followers of Vedism. Hostilities among siblings were something unheard of in those days. The epitome of virtuous relationship among siblings was demonstrated in Rama’s times. The rivalry among the children of siblings formed the theme of Mahabharata. Today litigation issues between siblings is the highest in number in the Indian courts. The siblings were the sa-pindees, sharing the same pinda (body parts) of the parents and therefore are close to each other in body parts. That is why the house of siblings is close to the lagna (3rd bhava on both sides of the lagna) – coming before all the other relationships including mother and father. The first Mlechchas The first to leave the country to settle down in the fringes must have been these groups, who though had knowledge of Vedas and Vedic life were restrained from following Vedism. That is how the Mlechchas must have come into existence. The reverse of every tenet of Vedism was followed by them. Their lineage must have continued in such condemnation until, called by sage Vasishta to fight against Vishvamitra. In return for their timely help, Vasishta might have decided to make their life better by teaching them all that is not followed by Vedic system but was anyway sanctioned by Vedas. As naturally brilliant and valiant groups, due to their roots in Ikshvaku dynasty, they must have improvised the system they learnt from Vasishta. It is probable to assume that they spread further West and North West and founded Romaka. The interaction with Bharata varsha also continued as seen from the way Vedic seers had glorified them as Rishis and Jyothish pravartakas. All this has happened before Rama’s times and through the period after Rama. The antiquity of the connection can be ascertained from this. The non-Vedic life style and philosophy they pursued can be seen reflected in the religions that evolved in these regions. After the submergence of Romaka, the survivors must have spread all over Europe. They must have carried the Mlechcha astrology which is now known as the western astrology. Western astrology of today is nothing but Yavana astrology whose connection to Vedic astrology was explained in the main part of this essay. Today this knowledge has survived, but their roots have been forgotten. Perhaps researchers can trace the origins of Europeans using western astrology. But before that, the connection with Bharat was there with their familial roots traced to Ikshvaku and other dynasties of North India. Historically we need a lot more inputs to substantiate this. But from astrological texts, this connection to India can be convincingly explained. References:- The 18 pioneers of astrology. S.No Kashyapa samhita Narada samhita Parashara Hora sastra 1 Surya Brahma Surya 2 Pitamaha Vyasa Vishwasrit 3 Vyasa Vasishta Vyasa 4 Vasishta Athri Vasishta 5 Athri Parashara Athri 6 Parashara Parashara Parashara 7 Kashyapa Narada Kashyapa 8 Narada Garga Narada 9 Garga Mareechi Garga 10 Mareechi Manu Mareechi 11 Manu Angiras Manu 12 Angiras Lomasa (Romasa) Angiras 13 Lomasa (Romasa) Chyavana Lomasa (Romasa) 14 Poulisa Yavana Poulisa 15 Chyavana Brighu Chyavana 16 Yavana Sounaka Yavana 17 Brighu Poulastya Brighu 18 Sounaka Acharya Acharya (2) (Valmiki Ramayana 2-4-18) avashhTabdhaM cha me raama nakshatraM daaruNairgrahaiH | aavedayanti daivajJNaavH suuryaaN^gaarakaraahubhiH || 2-4-18 (3) Yajur Veda sloka on Sun Om AasatyEna rajasA vartamAnO nivESayannamrutam martyancha, HiraNYayEna SavitA rathEnAdEvO yAti bhuvanA vipaSyan On Angarakan (Mars) agnir-mUrdhaa diva: kakutpati: pruthivyA ayam, apAgumrEtAgumsi jinvati, On Sukran ( Venus) prava: SukrAya bhAnavE bharadhvagum havyam matim chAgnayE supootam, yO dhaivyAni mAnushA janUgumshyantar viSvAni vidhmajA jigAti On Soman (moon) AapyAyasva samEtu tE viSvata: SOma rushNiyam, bhavaa vAjasya sangathE On Budhan (Mercury) UdhBhddhyasvAgnE prati jAgruhyEna-mishDApoortE sagum-srujEthAmayam cha, puna: kruNvagumstvA pitaram yuvAna-manvatAgumseet thvayi tanyumEtam On Bruhaspathi (Jupiter) BruhaspatE atiyadharyO arhAd dhyumad vibhAti kratumajjanEshu, yaddhdayacchavasarta prajAta tadhasmAsu dhraviNam dEhi chitram On Rahu:- KayAnacchitra Aabhuvadhatee sadhAvrudhasakhA, KayA SuchishDayA vrutA On Sani (Saturn) SannO dEveerabhishDya aapO bhavantu peetayE, SamyOr-abhisravantu na: On Ketu:- Ketum kruNvanna kEtavE pESO maryaa apESasE, samushadhbhi-rajAyathaa:   (4) Yavana Jathaka, Chapter - 72 First verse is quoted here:- (The first navamsa) in Aries (represents) the letter ka; in Cancer, ya; in Libra, ca; and in Capricorn, pa. (The second navamsa) in Aries is cha; in Cancer, a; in Libra, kha; and in Capricorn, pha. (5)Vaayu purana (59 – 79 ) “RusheethyEsha gathou Dhatu sruthou satyE tapasyatha yEthat anniyatham yasminBrahmaNa sa rushi smrutha: // (6) Valmiki Ramayana1-55-3 tasyaa hu.mkaarato jaataaH kaa.mbojaa ravi sannibhaaH | uudhasaH tu atha sa.njaataaH pahlavaaH shastra paaNayaH || 1-55-2 yoni deshaat ca yavanaH shakR^i deshaat shakaaH tathaa | roma kuupeSu mlecChaaH ca haariitaaH sa kiraatakaaH || (7) Valmiki Ramayana1-55-4 taiH tat niSuuditam sainyam vishvamitrasya tat kSaNaat | sa padaati gajam sa ashvam sa ratham raghuna.ndana || 1-55-4 (8) Valmiki Ramayana1-54- 21 taiH aasiit sa.mvR^itaa bhuumiH shakaiH yavana mishritaiH || 1-54-21 prabhaavadbhirmahaaviiryairhemaki.njalkasannibhaiH |- yadvaa - prabhaavadbhiH mahaaviiryaiH hema ki.njalka sa.mnibhaiH (9) Valmiki Ramayana 4- 43-11 & 12 tatra mlecChaan pulindaan ca shuurasenaan tathaiva ca | prasthaalaan bharataan caiva kuruum ca saha madrakaiH || || 4-43-11 kaa.mboja yavanaan caiva shakaan pattanaani ca | anviikshya daradaan caiva himavantam vicinvatha || 4-43-12 PAGE 1