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8.3 Tajika
The Tajika system is basically a cross between Vedic and Greco-Arabic astrology introduced into India
by the Turk and Persian, Muslim invaders. According to the dictionary Tajika or Tajik is a variant of
Tadzhik:

“One of a people of Iranian descent inhabiting the Tadzhik S.S.R. [presently Tadzhikastan],
Afganistan, and neighboring regions.”1

It is decidedly alien to India and the Vedic system. Tajika is somewhat popular in Northern India
(which was under Islamic hegemony for about 800 years) amongst the eclectic astrologers who don’t
strictly follow the Vedic tradition.

In the middle ages a few Hindu astrologers such as Nilakanta, wrote a text and commentary on this
system. There have been a couple of translations into English of the Tajika system, for example Prasna
Tantra and their method of “yearly horoscope” called Varshaphala. This Varshaphala is nothing but
the “solar return” that is used in western astrology with a few Vedic twists added. To better understand
Tajika system one should study the works of William Lilly (17th century English astrologer) for
Prasna, and other Western texts on Solar returns.

Tajika system is hardly known in East India and practically unheard of in South India where Vedic
traditions are more carefully preserved from foriegn influences such as Tajika. It is unfortunate, that
without finding out its antecedents, some Westerners and North Indian astrologers have introduced
Tajika to the West. This is the danger of mimicking whatever Indians do and assuming it is Vedic. You
have to research and dig for the truth.

We can take it then that Tajika is basically a foreign system of astrology which has a thin Vedic
veneer. Any tyro with even a minimal understanding of Parasara system will quickly see how much
Tajika has deviated from Parasara. As B.V. Raman has said about the Tajika system:

“. . . a definite departure from the canons of Parasara . . . ”2

How to tell if someone is using Tajika system? Generally the give away clue is that they advertise
“yearly readings.” Vedic astrology is also capable of doing yearly readings, or readings for any length
of time. But the “yearly reading” is a Tajika specialty. If you are not certain whether the yearly reading
is Vedic or Tajika find out how the astrologer bases the reading. If he answers that it is based on the
Sun returning to the same position as it was at the time of your birth, that is, from one birthday to the
next, then that is a clear indication of Tajika.

It has been suggested by some that the Tajika system of the yearly chart (solar return)may be good for
pin point predictions. They say:

1 AHD, pp. 1309-10.

2 B.V. Raman, 1982, p. 2.
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· In Vimsottari Mahadasa (120 year cycle of planetary periods) some Bhuktis (planetary
subperiods) may be three years long and the transits may trigger the sensitive natal combinations a few
times during one Bhukti (say, Sun over natal Rahu in the Sani-Rahu Bhukti).

· Transits of the slow planets do not seem to help with precision. Saturn or Jupiter have their
influence over 2.5 or 1 year.

· And using suksma and pratyantar dashas (smaller planetary sub-periods)is risky due to their
extreme sensitivity to the birth-time mistakes (Tajika, they say, seems to be much less sensitive in this
regard).

I object to the use of Tajika system for a number of reasons:

1. It is inconsistent with the Vedic system, being of Middle Eastern orgin. Many of the
relationships taken for granted in Vedic astrology are not found in Tajika. It is basically a different
divinatory language. Whereas Vedic astrology is tightly interwoven with Vedic thought, this
integration is absent in the Tajika system. For example the Puranas explain the relationship between
Soma, the Moon god, and his illigitimate child Budha, Mercury. As the father, Soma is affectionate to
the son, but because he is the product of an adulturous affair Budha is inimical to his father. This is
mirrored in Vedic astrology where the Moon is friendly to Mercury but Mercury is inimical to the
Moon. In Tajika there is mutual enmity. This small example is just one of many which show that the
Tajika system is not synchronized with the Vedic literature. The ultimate purpose of the Vedas is to
bring us back home, back to Godhead. Thus you will find that all Vedic literature and science are well
integrated and consistent with each other. When we use Vedic science, in direct and indirect ways, we
become situated on the ascending path because we always get reminded of Lord Krsna because of all
the interconnections and integration between all the branches of knowledge. It is all really one
homogenous body of knowledge. Thus to become expert in Ayurveda or Astrology or Music
(Gandharva Veda) one must be completely conversant with the Vedic philosophy and culture of which
it is an inseparable part. But this is exactly where Tajika (and other systems of astrology like ancient or
modern Western Astrology) is inconsistent. And for this reason I find it unappealing. As a person
aspiring to become Krsna Conscious I want to dovetail my life in such a way that everything I do
reminds me of Krsna. This is the scientific process of Yoga for attaining God conciousness, that is,
always being conscious of Kåñëa. Thus I have a certain lifestyle, eating habits, etc. Everything should
be done in such a way to surround my mind with Krsna Conciousness, this also carries into my work
with Vedic astrology. Why then, would I want to employ a system of astrology which diverges from
the Vedic system which is specifically designed to remind both the astrologer and the seeker of Lord
Krsna? This is no small point considering that the real goal of my life is not to be an astrologer but a
pure devotee of Lord Kåñëa. To be an astrologer, Vedic or otherwise, is just another material
designation, that is, it is temporary and based on identification with my material body. It is illusory.
However, I use Vedic Astrology as a medium through which I serve the Lord and His devotees. I call it
the yoga of astrology, or yogic astrology. Because it is used to serve Lord Kåñëa and His devotees my
practice of astrology becomes purified and spiritual.

2. Aside from the fact that it is philosophically and spiritually incompatible with Vedic astrology I
have doubts about the system from a strictly divinatory stance. The Tajika Varshaphala (yearly chart)
is based on what is known as the solar return. That is, a chart is calculated every year for the time that
the Sun returns to the exact position that it occupied at the time of birth. In 1984 I wrote a software
program that did Varshaphala calculations. It always bothered me that in every chart the Sun was
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located in exactly the same place. Of course that is the nature of solar returns. But something felt
intuitively wrong with such a system. Astrology is a language with many variables which are
constantly permutating and it disturbed me that this variable didn’t change. It seemed very artificial
and unnatural. What was worse, because the Sun is always closely accompanied by Venus and
Mercury they would often be near the same positions occupied at birth, further decreasing the
variability.

3. After experimenting for a year or two with Varshaphala I found it did not deliver the goods and
was inconsistent with my horoscope. They would often contradict each other, the natal chart giving bad
results the yearly chart saying it would be good or vice versa. Invariably the natal chart would turn out
correct. I thus gave up on Tajika system finding it useless and found better methods to get yearly
update readings, that is, methods that were Vedic and also intellectually satisfying because of their
consistency and lack of artificiality. We will briefly discuss them later.

4. Aside form the fact that I was disturbed because the Sun in all my yearly charts was in the same
position I came to realize the following: In this world today there are 6.5 billion people. Even if you
divided the zodiac into minutes instead of degrees, there being 21,600 minutes in 360 degrees, that
would mean that there would be about 300,926 people alive today with the Sun in exactly the same
minute of arc. The planetary position in their Varshaphalas would be identical every year for all of
them. This totally ignores the differences that exist in their birth charts. The only similarity between
the birth charts was the position of the Sun, one factor. But in the yearly charts all the factors are the
same except for the Lagna. How can 300,926 people with radically different charts have the same
Varshaphala? The traditional system of Tajika only measured the Sun to the nearest minute of arc, but
with computer technology you can get it to the exact second of arc. Even if you measured the Sun’s
position to the exact second still over 5000 people would have identical Varshaphala planetary
positions every year. Would they all share the same fate? This is a serious inconsistency in astrological
theory which makes it a very intellectually unappealing system.

So far in our objections we have not answered the points raised by those who advocate the use of
Tajika, namely that the predictive methods of traditional Vedic astrology, a blend of Mahadasa
(planetary periods) and Gochara (planetary transits), is not sufficient for making what might be called
pinpiont predictions within the span of a year. Let us take on the first two points because they are both
related, Transits and Mahadasa, whereas the third raises the question that Tajika is not so sensitive to
inaccurate birth time. The first two points are not accurate for the following reasons:

1. Vedic Astrology is the science of time. Just as a clock has three hands which can measure finer
grades of time, similarly the horoscope has ten hands which can do the same.

2. When reading a chart for any period of time, not just one year, the Vedic astrologer uses the
various planetary periods and transits like differing grades of finess in a filtering system. For the sake
of argument let us assume that the period to be examined is one year. (We should note however that
the Vedic system is more flexible and can start the one year scan at any point in time and go forward
for one year. The Tajika system, however, is tied to the Solar return, so if you were between birthdays
and wanted to get a one year update you would need to do two solar returns to cover the needed
interval.)

3. First the astrologer must consider the main planetary period that is ruling, then examine the
sub-period(s) that span the year in question, and finally the sub-sub-period. This is as far as I generally
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go regarding planetary periods but one could go further down. The planetary periods are the most
important. The transits or any other method (Tajika) cannot yield what the chart and the planetary
periods do not promise.

4. Then we examine the ongoing transits. With transits the tone of the year will be determined by
the major planets Saturn, Rahu-Ketu, and Jupiter. If Mars goes retrograde that year he will also have a
major role. Otherwise, he, along with the Sun, Venus and Mercury indicate monthly trends. To narrow
it down futher to weeks or even days look to the position of the Moon.

5. In conclusion the Vedic astrologer must then coordinate the various results given by the
planetary periods and transits in a similar way that you determine the time by considering the position
of the three hands on your watch. In astrology it is more complex because the number of hands has
greatly increased along with the addition of planetary periods.

6. At this point we can address the objection that in a long Bhukti the Sun may hit a point three
times is not very strong because in the really long Bhuktis of 2 or 3 years the other planets such as
Saturn, Jupiter, Rahu-Ketu will have moved significantly, and the role of Mars as an igniter of events
should not be forgotten. Thus each time the Sun hits the same point the rest of the planets would have a
significantly different configuration.

7. Now it may be argued that the methods of Vedic astrology are much more laborious with all
the weighing of various data than Tajika which needs only do a solar return chart. This is not true. First
of all the Tajika system requires more than simply casting a chart of the solar return. There are intricate
calculations determining relationships between the planets in that solar return chart. Of course these
days with computers the calculations are automated, but there is still the task of analyzing the charts.
Aside from that most practitioners of Tajika say that the solar chart can’t be studied independently but
is thoroughly tied to the birth chart. This means that they also go through the steps I just mentioned (or
they should), but in addition they use the Tajika system as well. One might say this is over-kill and
unnecessary especially considering it is not consistent with the Vedic system. Using the methods of the
Vedic system is much simpler and can usually be done in one’s head without having to calculate a
separate chart. And in the end one gets very good results without resorting to an extra step.

Let us look at the third point namely that solar return is less sensitive to birth time errors and because
of this it is to be favored. (To consider this we have to assume that the astrologer will use modern
software which is assumed to be able to calculate the Sun’s position to within 1 second of arc. If it
were the old days when 1 minute of arc was the general situation the result would be much worse.) It is
first of all assumed that there is an error in the birth time of say 5 minutes.

1. In the Vimsottari Mahadasa a 5 minute mistake would, on average, cause the Moon to be off by
about 0° 2' 44" of arc. This could cause an error of between 7 to 24 days in the Mahadasa depending on
which naksatra the Moon fell in. If it fell in the star ruled by Venus the commencement of the
planetary period would be off by +/- 24 days depending if the time was off by -/+ 5 minutes. This
would be the most that it could be off. Even though there may be a slight error in the number of days
the order of the periods would not be affected. It would also be possible to rectify the time of birth if it
became noticeable.

2. In Tajaka this length of time would introduce an error of about 12" of arc in the Sun’s position.
Thus when the Varshaphala chart was calculated it would also be off by 5 minutes. This would only
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really affect the position of the Lagna and the Moon in the Solar chart. In 5 minutes the Lagna could
change by more than a degree, this may not seem like much but considering that in the Tajika system
the Mahadasa for the year takes into account the degree of the Lagna as well as the Moon this could
have a serious effect in the length and order of the Mahadasa3. It could be even more serious if the
Lagna is at the edge of a sign thus yielding a wrong Lagna. This of course would be less likely, but any
mistake in the birth time will definitely affect the order and the length of the planetary periods in the
Tajika Varshaphala chart. Naturally this would throw off predictions. It should also be considered that
all computer programs do not have the same degree of accuracy, thus here again an error in the
position of the Sun could throw the Lagna out even further, magnifying the previous error in birth time
and making matters worse.

3. Considering that the error in time only affects when the Vimsottari Mahadasa commences by a
few days, but does not effect the order, it seems that it is the Varshaphala system which is more
sensitive to a mistake in the birth time. Perhaps this is why one advocate of Tajika personally told me
that he will only use Varshaphala if the birth time is accurate within 5 minutes otherwise he says it is
too dubious.

One final note. The first person to advocate Varshaphala in the English language was Dr. Raman, yet
we note that in his editorials he never mentions or uses the technique. It would seem that if this method
works with humans it would also work with nations. Yet in the 20 odd years I have read Dr. Raman’s
editorials he has never used them in mundane astrology or the charts of men and women.

Next I would like to give some anecdotal evidence regarding the Vedic method of “pin pointing”
events. I do not propose to give a detailed worked out example but simply a part of a report that I gave
to a client of mine dated 9 March, 1990. The birth details of the person are as follows: Male born
December 27, 1952, at 6:30 PM, Lake Grace, Australia. The accuracy of the birth time is uncertain.
The report was to cover the remaining 3.5 year period of Rahu that he was in. The following paragraph
dealt with the month of April 1990. I wrote:

“Around April 4-7th would see you in a rather creative mood, you could do many things with grace
and flourish; the danger is that it could degenerate into dissipation and out and out sex and lust. From
9-12 of April it will seem like millions of ideas and realizations are pouring into your brain; you see
the big picture--be sure you take notes! A great time for business deals. Peaking on April 14th will be a
momentous occasion as Rahu conjoins your natal Rahu, the effect will have a very long lead time
lasting weeks not days. This is always significant of unexpected events and happenings, but since Rahu
is a tamasic planet we are not too thrilled by this occurrence. I would think that the few days after it
would be worse especially the 16-18th. Beware of health problems; if possible avoid making important
decisions or business moves at this time; don't travel; don't sign papers; don't surf--sharks are nasty!
Whatever the major tamoguna storm was about things will have died down by the 25th, unless you did
something real foolish when I told you to be careful.”

The reference about surfing refers to his favorite sport which he indulged in whenever he visited
Australia. I point this one out because shortly after this period he called me and said that he chose to
ignore my advice about the dangers of the 16–18th of April 1990 and went surfing anyway. He got
caught in a bad wave, had a serious tumble and very nearly broke his arm. He escaped with only a
dislocated shoulder. Still he was out of commission for a couple of weeks and learned to take

3Why this is so is much to technical to explain here. For an explination see B.V. Raman, 1982, pp. 36–39.
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astrological advice more seriously. If you are interested you can calculate the chart and see what
periods and transits he was undergoing at the time.

This is by no means an isolated case. I will here quote a letter dated March 6, 1998 which I just
received. It is a little embarassing because of all the praise but it gets the point across about accuracy.
They write (italics mine):

“Hare Kåñëa Shyamasundara Prabhu,

I would like to take this opportunity to express my gratitude to you for the guidance you have provided
with each year’s yearly update. I always follow your advice precisely. I listen and mark my office mat
calendar accordingly. There have been two different occasions when I felt a rather malefic influence
upon me and yet when I checked the calendar there was no indication of such—but upon listening to
your audio information again—I had missed marking that particular occurance. Along with your
divine intuition and accuracy I also appreciate the humor you impart to each update.

I had requested as early as October 1997 that KD engage your much appreciated services for 1998
because I know they must be so much in demand. Once again I thank you for providing me with the
transcendental oars on this storm-buffeted surface of life’s ocean.

For guidance and support I appeal to Kåñëa and His angelic agents and you are certainly His agent.

Sincerely a devotee of the Lord

Ldd”

These two anecdotes illustrate the precision attainable in Vedic astrology without using Tajika or any
other system.

As I said earlier, I had experimented with this system for a few years but didn’t like the fact that it was
foreign and incompatible with the Parasara system. I also found that it was not very effective.
Whatever is claimed for Tajika, Parasara could do better. Apparently my experience was not unique.
The late, noted scholar, H.R. Shankar said:

“. . . features of Tajika . . . are also found incorporated in Persian astrology as original equipment of its
predictive mechanism. [Indicating the source of Tajika.] On a close scrutiny, it is further seen that
there is a significant variation in the end application of these predictive tools between the two systems.
This necessarily means that the results obtained by practitioners of the respective systems differ vastly
and substantially. Considering that even serious scholars of Tajika appear to have given up the system
as unworkable . . . An answer had to be found as to where Hindu Tajika faltered as to fall into disuse?.
. . ”4 [Italics mine.]

V.K. Choudhry is even more emphatic:

“There are certain limitations also. The concept of Varshaphala [main Tajika technique] . . . cannot
mitigate weakness of weak and afflicted planets in the natal chart and hence renders the usefulness of
this concept to futility. Any planet which is weak and afflicted in the natal chart and has become a

4 H.R. Shankar, Persian Astrology, AM August, 1980, p. 618.

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functional [temporal] malefic, in its operating sub-periods will only cause sufferings to the native
irrespective of the promising combinations in Varshaphala . . . ”5

In summary we suggest that the student not incorporate the methods of Tajika sytem for Varshaphala
(yearly horoscope) or Prasna because:

· It is inconsistent with the Vedic system and thus not conducive to the higher purpose of the
Vedas which is to attain Krsna Consciousness.

· There are serious concerns about the philosophical soundness of the Tajika system of
divination.

· Vedic astrology already has in place methods which give very effective predictive results. Thus
there is no compelling reason to go outside the system of Vedic Astrology.

· There is a steep learning curve to Tajika system. It is not a simple system to learn, and being
incongruous with traditional Vedic astrology, doesn’t make it easier, but worse.

· Even those who use the Tajika system say it is totally tied to the Rasi chart and all the
considerations that an experienced Vedic astrologer would apply must also be considered anyway
before predictions can be made. Thus Tajika becomes an extra step to be applied.

· This extra step which is difficult to learn and inconsistent with the rest of the system doesn’t
give superior results which warrant all the extra time and effort that go into applying it.

· It is even more sensitive to errors in the birth time than Vedic astrology.

· According to H.R. Shankar: “Many serious scholars of Tajika have given it up as unworkable.”

· It gives contradictory results to the extent that V.K. Choudry insists that it is a “limited” and
“futile system.”

5 V.K. Choudhry, p. 63.