Students new to the study of Jyotish are often surprised to learn the existence of a set of rules applicable to women only.

Given women and men suffer different physical ailments and have different roles in perpetuating humanity, the potential value of such gender specific horoscopy becomes obvious.

Unfortunately dismay, if not outright anger, arises when the neophyte first reads the chapters covering Female Horoscopy in the Brihat Parasara Hora Shastra , Mantreswara's Phala Deepika or the Brihat Jataka of Varaha Mihra .

Why would something as sensible as gender specific research stimulate anger and what specifically seems to be the source of the anger? This question and suggestions hopefully leading to a positive resolution and a renewed interest in research within the area of female horoscopy will be the topic of this article.

To begin with we must address a technique of writing used in Sanskrit. Namely that information is provided in a hierarchical manner, the most important thing is said first and everything following falls into its order of importance.

In keeping with this technique the first words issued by Parasara in his discussion of Female Horoscopy to Maitreya were as follows:

"All results relating to the male horoscopy which have
been narrated so far, be also considered for the female
horoscopy."

These words are similar to the opening phrase used in each of the previously named works. These words speak of equality between genders that the neophyte of today can readily accept. Unfortunately the tone of equality rapidly comes to an end in all of the works.

Therefore it is important for the reader to hold the initial words clearly in mind and by doing so they will eradicate much of the frustration inherent in what follows.

Focusing on the initial words is not merely a case of sticking one's head in the sand and ignoring the patriarchal tones. Rather effort can be put into exploring possible reasons for the presence of such unfortunate tones.

One possible reason has to do with the quality of the translations available today. We must remember translations, although carried out by well meaning people, are imprinted with the cultural bias of their times.

Next, we know how rapidly attitudes can change in a few years let alone over hundreds of years. Attitudes and values that were common fare even a few years ago would not be considered usual today. Therefore it is easy to imagine how attitudes could have changed through the thousands of years since Parasara and others dictated their great works.

Parasara's work, considered to be the oldest of those listed, is thought to have been dictated prior to the current period of ignorance, commonly called the age of Kali. Could it be that the oppressive and demeaning attitudes toward women, as expressed in translations of his work, are a product of the age of Kali and not the original intent of Parasara?

Support for this speculation comes from translations of the work created by a contemporary of Parasara, called Jaimini. Jaimini's work seems to have been spared the multiple translations that the works of Parasara were subjected to.

In two different translations of Jaimani's Upadasha references are also made to women. However the references do not have the same inherent tone of disrespect or double standards applied to women that are so apparent in the other translations.

Could the differences in tone between the translations of Parasara and Jaimini's great work be a simple matter of popularity? Has Parasara's work been more readily available to a greater number of translators thereby subjecting it to greater and greater Kali-age bias?

Thankfully modern day translators are striving to modify the inequalities of earlier translations. For example, one modern writer offered this opinion in regards to the use of the Trimsansas, or 30th divisional chart, as a method of judging a woman's character.
"We emphasis the need to reject the theory
of the Trimsansas and their interpretation.
If you follow them literally the vast majority
of women have to be suspected of infidelity."

The author goes on to say that such a situation is an absurdity.

While the previously quoted author has taken a modern perspective in his writings of Female Horoscopy he reverted to an unfortunate position in his explanation of gender differences in relationship to fidelity.

"Man is mere(ly) a victim of emotions and
passions, woman is practical and calculating."

When a neophyte reads comments such as these, it is no wonder they become enraged at the blatant inequalities, judgments and flimsy excuses for immoral deportment that are cited.

Further, it is comments like these that have turned so many, otherwise keen minds, away from solid learning opportunities. Therefore, it behooves the modern reader to remember the power of mis-placed words or the impact of inaccurate interpretations being attributed to the Maharishis of old.

When all is said and done, there is no question about the importance of Female Horoscopy. Anything that can contribute greater understanding to the birthing process or diseases common to women, or to men, is vital.

Just as we strive for greater understanding of the challenges for all souls, we can, and must continue to focus on factors that are unique to each gender. Such research must be carried out with respect, humility and a genuine desire to serve the ultimate good of all.

While striving to meet this goal the measures used to assess the moral integrity of one gender must be the same as that applied to the other.

If we are able to bear this fact in mind we will then be better able to explore and research the teachings offered within Female horoscopy as they apply to the physical well-being and the birthing process of women.

Ultimately we all need to remember that the degradation of one gender merely guarantees the ultimate degradation of the other.

There are healthy role-models who have demonstrated superb deportment toward the other gender. Let us all remember the behavior modeled by Lord Vishnu and Lakshmi, Lord Ram and Seeta, Lord Krishna and Radha toward one another.

Now, and in the future, as old timers and neophytes alike, explore the truths within Female Horoscopy may each remember the initial words spoken by every Maharshi. "What applies to one gender, applies to the other where appropriate", or more simply, "What is good for the goose is good for the gander".

Footnotes:
i Brihat Parasara Hora Sastra. Girish Chand Sharma, Sagar Publications, India. Vol. 2 pp.664-694
ii Mantreswara's Phala Deepika. Sareen. S.S. Sagar Publications, India. pp.114 - 120
iii Brihat Jataka of Varaha Mihira. Usha & Shashi. Sagar Publications, India. pp. 244 - 252
iv Brihat Parasara Hora Sastra. Girish Chand Sharma, Sagar Publications, India. Vol. 2 p.664

v Jaimini Sutram of Maharshi Jaimini. Sasatri, Professor P.S. Ranjan Publications. India 1996
and Jaimini Maharishi's Upadesa Sutras. Sanjay Rath. Sagar Publications. 1997
vi Textbook of Scientific Hindu Astrology. Sasatri, Professor P.S. . Ranjan Publications, India. 2001. Vol. 2 - p. 814.
vii Ibid Vol.2 - p. 813.

© Phyllis Chubb, M.A. 2001-2002 Reprinted with permission of author.

First printing in Jyotish Digest Vol1 No.1 April 2002
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© Phyllis Chubb