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HOW PLANETS INFLUENCE HUMAN GROWTH AND DEVELOPMENT

V. Narayanan Bhattathiri M.D., D.M.R.T., Ph.D.

Sudarsana, opp. UPG School
Pada North, Karunagappally,
Kerala-690 518
Email: vnbtvm@gmail.com
Mobile: 91-9847571228

Abstract

India has a rich heritage of jyotishsastra, a fusion of astrology and astronomy. Astrology is considered as a
pseudoscience since it is inconceivable for modern science that distant astronomic bodies can influence human
beings. This paper demonstrates that the movement of the moon across the 27/28 asterisms has harmony with
duration of four human normal biological developmental stages when evaluated in terms of sidereal-lunar time with
lunistellar months as the unit. The human menstrual cycle interval, gestation period, childhood and adulthood are of
1, 10, 100 and 1000 lunistellar months respectively, the relation being log-linear (10-1, 101, 102 and 103). Such a
harmony between biological phenomena and stellar time is not seen in any other living being. These phenomena are
celebrated by Hindus in various ways. These periods are also explainable as being the four kinds of time (pitrya,
brahma, divya and prajapatya) related to creation and destruction given in Surya Siddhantha. These observations
suggest that: the human body has a strange and unique harmony with nature, explainable only under the Indian
concept that the body is a microcosm of the gigantic external cosmos; the ancient Indian practitioners of jyotisha
were aware of this and initiated various rituals to mark them; and the stars do not influence human destiny, but, being
tied up with normal course of biological events the variations from the expected may have predictive value. Above
all, the paper shows that Astrology is not a pseudoscience, but is a genuine one the principles of which appear to
have a biological connection too.

Key words

Astrology, Lunistellar, asterism, menstruation, gestation

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1. Introduction

Astrology is, etymologically, a science, namely the study (logia) of stars (aster); yet modern science, even if
individual scientists may consult astrologists, considers it at best a pseudoscience. This is because, unlike astronomy,
which deals with various scientific aspects related to stars, astrology presumably deals with how stars influence the
life of human beings. This belief held by astrology is an anathema to modern science which ask as to how the far
away stars can do this. As far as science is concerned, only two types of energy can act over long distances: gravity
and electromagnetic radiation. Science will agree that the nearest astronomic body, the sun which is about seven
minutes far away at speed of light (300000km/sec), affects human life in myriads of ways, just as it affects all life on
earth, both by gravity and radiation. The next important body, the moon, about 1.3 light-seconds away, may also
influence human beings gravitationally directly or indirectly, such as by the tidal effect, but not through radiant
energy since its reflected glory is dependent on the sun. As far as the stars are concerned, even the nearest being
more than 4 light-years away, the radiant energy and gravitation is so minuscule that it is unlikely to affect even a
bacterium, let alone humans.

In ancient times, both astrology and astronomy were one and the same, being used to describe the motion of
heavenly bodies as well as their relationship to human life. Indian astrology, known as jyothisha, as opposed to
jyothizaaasthra, a modern name coined for astronomy, is now relegated to horoscope writing, identification of
muhurtas for various purposes, etc. Its origin can be traced to the Vedas, the oldest and largest extant body of
literature in the world. Of the 1024 hymns in the RgVeda, 461 are in praise of Indra, Agni and Ushus all of whom
can be related to Surya, the sun, and 113 are related to Soma, the personification of the moon. There are many other
evidences pointing to the astronomical aspects of the Vedas and other ancient texts, and these have been thoroughly
summed up in past issues of IJHS (Paramahans,1991; Abhyankar, 1993)

One argument put forth by astrologers to suggest that heavenly bodies do influence human life is the nearly
close relation between the human menstrual cycle and the lunar cycle, suggesting that the moon, an astronomical
body does indeed affect the biology of humans. Only animals belonging to the order primates, to which humans
belong in the sub-order simians, have a menstrual cycle (in which the uterine endometrium is shed, causing bleeding
in some) while the other mammals have an estrous cycle (also known as ‘heat’; where endometrium is resorbed). In
fact the word menstruation is related to the word moon, from which ‘month’ is also derived. The counter argument is
that the since any influence of moon should be through gravitational effect the relation, if at all there is one, should
be with synodic lunar month of 29.5 days where as the average menstrual cycle is only 28 days (Menstruation and
the menstrual cycle fact sheet., 2014; Diaz, et al., 2006). Moreover, the orangutan, a nonhuman primate and the
elephant shrew, a non-primate mammal, also have menstrual/estrous cycle of same duration. Influence of the moon
on menstruation is considered as a myth (Britt, 2009). Obviously, humans are nothing special in this universe,
modern science asserts.

India has a rich heritage of not only knowledge of astronomy but also of human biology as evidenced by the
Atharvaveda, Ayurveda and Garbhopanishad. The concept of kaala chakra (time wheel) is applicable to the universe
as a whole as well as to all life forms as jiivitha chakra ( life wheel) or biological cycle. Just as the universe goes
through creation and destruction, so also do living beings. The year, month, day, hour, etc., are spokes in the wheel
of time; likewise there will be various events which can be considered as spokes in jivitha chakra, with well defined
intervals. Therefore, it is logical to assume that many of our ancients would have been well versed in both, and
noticed any and all harmony in the relationship between human biology and astrology, and taken these into
calculations of time. This paper attempts to decipher the relation between some aspects of human biology and the
movements of astronomical bodies known to the ancients. Since it looks for and identifies links between jyothisha
and biology, with emphasis on jyothisha, BioAstrology would be an apt name. It may be mentioned here that there
already is a discipline called Astrobiology or Bioastronomy which is concerned with the possible existence of
extraterrestrial life. This paper attempts to decipher the relation between some aspects of human biology and the
movements of astronomical bodies known to our ancients, thereby establishing BioAstrology as a scientific
discipline with its roots firmly founded in India.

2 Kinds of measurements of time in Surya Siddhantha

The Surya Siddhantha is possibly the oldest astronomical treatise, and the oldest of eighteen siddhanthas, written
around 400 AD, though it is obvious that the knowledge contained in it can be traced back to before 3000 BC
(Sengupta, 1935). The Surya Siddhanta, chapter 1, slokas 10-11 and chapter XIV, slokas 1-2 describe nine maanaas
(measurements) of time (Pandit Bapudeva Sastri, 1861). Since it states that there are nine maanaas of time, it can be
deduced that, for the ancestors, time is an entity which can be measured in different ways. These nine maanaas are:
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brahma, divya, pitrya, prajapatya, and also that of Jupiter, Sun (solar), earth (terrestrial), moon (lunar) and nakshatras
(stars; sidereal). Of these the brahma, divya, pitrya and prajapatya measurements are not always used. The others are
those which can be known, and further divided to murta (apparent, measurable) and amurta (not apparent, not
measurable because of smallness or largeness). This makes it clear that the ancestors were fully aware of the
regularities in the motion of the various planetary bodies, considered a few as important, and used them for
calculation of time. The methods used to calculate these are essentially the same as in modern times.

3 Relation of menstrual cycle to lunistellar cycle

Modern science has attempted to correlate menstrual cycle with synodic month lunar cycle, but it remains a fact that
other kinds of measurement units can be used . Since jyothisha is essentially jyothirvid, ie. knowledge of the stars, it
is reasonable to check how harmonious the menstrual cycle is with reference to both the moon and the stars.
Nakshathra samaya, sidereal time, takes into consideration the motion of the 27/28 asterisms or lunar mansions.
Since the position of the moon will vary according to the position of the earth in its own orbit, the mansions of the
moon are an effective system for keeping track of the passage of seasons. When the movement of the moon from one
mansion to the other is considered, the lunistellar (sidereal lunar) month is 27.3 days long. The menstrual cycle
comes to 28 days on the assumption that the time at which bleeding starts is the same on the first day of every cycle.
But, this need not me so. For example, if it starts at, say 7.30pm on day 1 of one cycle, and at 5 am on day 1 of the
next cycle, the interval comes to 27.3 days or 10-1 or 1 lunistellar months and it becomes harmonious with lunistellar
cycle. No one has researched into such an exact timing of menstrual cycle and, in truth, no woman can know when
exactly the uterus started shedding; she will know only when there is sufficient blood spots on her clothes or external
areas which may not be the same in all cycles. In short, human menstrual cycle is in harmony with sidereal-lunar
cycle. But it can not be forgotten that it is so in the orangutan and the elephant shrew. In each menstrual cycle, from
alternating ovaries, one ovum is activated and released, and it enters the uterus. If it is fertilized by the sperm,
conception takes place and a foetus develops in the uterus. This period of 10-1 lunistellar months can be viewed as
the pre-conception life span of an individual.

4 Relation of gestational period to lunistellar time.

Menstruation is an important event for the creation of life. Pregnancy is another important event in the life cycle of
mammals. Since menstrual cycle in humans and some animals is related to the lunistellar month, it is logical to
examine if the garbhakala (gestation period) too is related to it . The gestation period is the period from conception to
delivery and this reportedly is 274 days (Mittendorf, et al., 1990) which is almost exactly 10 lunistellar months. This
period of 101 (10) lunistellar months can be viewed as the intrauterine life span of an individual. Of the other
animals with menstrual cycle similar to humans, in the elephant shrew the gestation period is 1.5 to 2 lunistellar
months and in the orangutan it is 9.5 lunar months.

5 Concepts of samvatsara, sathaabhisheka, biological age and upanayana

All life forms are born, remain as a child for some time, then reach adulthood, grow elderly and die. The extrauterine
life, ie. the duration of life after birth, can be considered as containing two periods: childhood and adulthood. The
relation of lunistellar time to the duration of childhood and adulthood can be evaluated. Human beings are the only
ones with concept of old age and ceremonies associated with it. One such is the unique Hindu ceremony of
Sathabhisheka or Sahasrapoornachandrodaya. It is presumably to celebrate a person having seen the rise (udaya) of
one thousand (sahasra) full (poorna) moons (chandra). As it is calculated on the basis of the synodic month, and
since one synodic month is 29.5 days, it is to be celebrated at 80 years, 8 months and 8 days. But there is no clarity as
to why it is called sathabhisheka which name has a connotation of signifying the completion of 100 years or
something like that. Moreover, in some parts of the country, sathabhisheka is held at the age of completing 84 years.
This is obtained by using the concept of nithyayoga, which is essentially (longitude of the sun+longitude of the
moon)/13.33, and by this method, 100 nithyayoga varsha (varsha=year) is attained at the age of 83 years, 6 months
and 18 days; but by then more than 1000 full moons would have been seen. To adjust for this, the full moons
occurring in the intercalary months (once in 32.5 years) are considered as asuddha (not auspicious) and deducted
making the whole exercise as an attempt to include and explain both the terms satha and sahasra in the ceremony.

The term nithyayoga varsha suggests that in Indian astronomy, there can be different kinds of
years. In modern times too, different kinds of years are used like the civil year, financial year, academic year, etc.
with different beginnings and ends. In the case of academic year, even the duration of 10 months is less than others,
with an ‘intercalary’ 2 months vacation. In Sanskrit, the same word can have different connotations. According to S.
B. Dikshit (Dikshit., 19693), the word ‘yuga has no standard meaning and even in Vedic times, it must have had its
meaning in the general sense of a period of time after which a phenomenon occurring once repeats itself in the same
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order’. Other names for year too have other meanings: varsha also means the rains, and abda the rain cloud. Since a
yuga can be variable, samvatsara which is a unit secondary to yuga, can also be variable. Therefore it is possible that
the word samvatsara too may not have any standard meaning, may just connote a phenomenon with a beginning and
end, part of a cycle, leading to other parts. Gestation is one such phenomenon, beginning with fusion of the male and
female gametes and leading to birth and life outside the womb. Samvatsara also means an year personified, and a
person is ‘personified’ in the womb of the mother during the gestation period. An examination of the parts of the
compound word samvatsara will make this clearer. Samvatsara can be taken as sam+vatsa+ra. ‘Sam’ means union,
completeness, conjunction (same as con in conjunction), ‘vatsa’ is an endearing term meaning darling, usually
addressed to a child (a related word vaatsalya means the feeling towards one’s offspring), and ‘ra’ means giving,
effecting. All these together confer the word samvatsara with the meaning of a period which ‘effects the union of a
darling’, the darling being the baby to be born. Therefore it is quite logical to treat the gestation period or the
garbhasamvatsara (garbha=pregnancy) as a biological unit of time, with a duration of 274 solar days. This is in
better agreement with samvatsaraphala (phala=fruit, result) being the fruit of a samvatsara, than the fruit of any one
year. In fact, according to Narayana Aiyar ( 2001: 288), the human body is a samvatsara since “that in which
everything resides is samvatsara” (“Samsthaani hi bhuuthani ethasmin samvasanthithi samvatsar”).

Nithyayoga varsha, mentioned earlier may also have other meanings. Its meaning is usually taken as the
nithya (daily) yoga (union) of sun and moon. But nithya also means innate, native as well as continual and perpetual,
and yoga is union. Therefore nithyayoga can very well mean an innately occurring perpetual union, which is what
happens inside the uterus: the perpetual union of male and female gametes, resulting in a baby whose organs are
perpetually united till death parts them. Therefore, biologically, nithyayoga can also be taken as meaning the
gestation period. In fact, as Adityasamvatsara means a solar year (365+ days) it indicates that a samvatsara,
unqualified, is probably not the solar year that we use. Moreover, there are other types of samvatsaras too:
karmasamvatsara (working year) of 360 days, and nakshatrasamvatsara (star year) which obviously is a sidereal
year. One synonym for the year is parivarta which also means a period, change and an abode. The gestation period is
a parivarta, a period in which a zygote undergoes change to a new born baby in its abode, the period in which a
‘samvatsara’, a new person, as explained earlier, is formed.

A growing person undergoes very many changes physically and psychologically. In different persons, the
extent of the growth and maturation can be different as if there is a biological clock in us. Age from date of birth just
means chronological age. This can different be different from biological age which expresses the growth of body and
psychological age which denotes mental development. Modern science expresses all these using the same unit as
chronological age, ie. the solar year; thus an 18 year old may have a biological age of 12 years and psychological age
of 5 years. It is highly possible that the ancient Indians, well versed in biology as well as jyothisha, used the gestation
period, having a measure of 27.4 lunistellar months, as a unit of biological age with garbhasamvatsara as the unit.
Such a measurement may confer better delineation of biological development. Therefore, in this paper the period of
10 lunistellar months is being taken as garbhasamvatsara and as a unit for measuring biological age.

6 Relation of pubertal/pre-pubertal changes to lunistellar time

Puberty is an important biological turning point in any animal, when it ceases to be a child and starts becoming an
adult. The major hall mark of puberty, the menarche (beginning of menstruation) in girls and the first ejaculation in
boys, occur at around 12-13 years of age. But in both, the event is a culmination of many preceding processes where
gonads has to be stimulated by the pituitary gland which in turn has to be stimulated by the hypophysis which in turn
is stimulated by an unknown clock in the body; the adrenal glands will also have to function properly and for this
adrenarche too has to occur. The initiation of biological changes can be taken as marking the end of biological
childhood. Modern science recognizes that even pubarche, the first appearance of pubic hair, can occur as early as at
6 years of age. Taking garbhasamvatsara as the unit, the period of 100 lunistellar months after birth comes to 7.5
solar years (Slokas 12-14 of Surya Siddhantha suggest that the ancients considered 360 days as an year, in which
case 10 lunistellar months becomes 7.6 years.) One question arises here: did the ancient Indians give any importance
to this age? The conclusion has to be yes, because in males the ceremony of upanayana and initiation of
brahmacharya, is usually held around this age. Before this the male is just a child, not able to grasp knowledge and
after this he cannot be really a brahmachari, since youth and entry to adulthood has been heralded.. In fact, since upa
also means secondary and nayana means the eye, the word upanayana can also be interpreted as ‘secondary eye’:
during the period of brahmacharya, while the boy is opening a mental eye by learning the Vedas, biologically his
body is opening the secondary eye of kama (desire) for procreation. In girls too, at least in some parts of India, there
is the ceremony of their being initiated to wear feminine undergarments from around the age of 7.5 solar years.
These age old ceremonies suggest that in both males and females, Hindus consider this particular age as one where
biological transition from childhood to adulthood is initiated.. The duration of the first 102 lunistellar months after
birth can be taken as duration of childhood of an individual.
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7 Relation of adulthood and sathabhisheka to lunistellar time.

The concept and timing of sathabhisheka can be re-evaluated taking garbhasamvatsara as 10 lunistellar months and
that sathabhisheka denotes the end of adulthood. It can be seen that 100 garbhasamvatsaras are reached in about
27400 solar days or about 75 solar years. When added to the earlier mentioned 100 garbhasamvatsaras of childhood,
the total period after birth comes to 1100 lunistellar months or 110 garbhasamvatsaras or 82.5 solar years or 83.72 if
an year is taken as 360 days. This is not different from the nithyayogavarsha calculation of 83.5+ years. But this
method of calculation is biologically more acceptable and harmonious with the already established relation of
menstrual cycle, gestation period and childhood duration with lunistellar time. Moreover, this well explains the terms
satha (100, the age in garbhasamvatsara) as well as sahasra (1000, number of moon risings with respect to asterisms
after end of childhood in the ceremony. This is also in agreement with the term sahasrapoorna chandrodaya which
can be taken as meaning completion (poorna) of 1000 (sahasra) risings (udaya) of the moon (chandra), where each
ascension of the moon into the next lunistellar month is taken as an udaya. Moreover, in both the calculations
mentioned earlier, there is no guarantee that the date of udaya of the 1000th moon, whether full or not, falls on the
same asterism that the person was born under; this is very critical in view of the importance that jyothisha gives to
asterism of birth. But in the method presented here, 1000th lunistellar month occurs in the same asterism.
Sathabhisheka is usually done to honor the male and can be taken as the biological endpoint denoting male
andropause (equivalent to menopause in women). In either sex, it denotes the end of human life period, the time at
which a person starts thinking of moksha (salvation) and takes up sanyaasa (ascetism). The sathabhisheka ceremony
is a prelude to Sanyaasa. Any way it can be safely concluded that the ancients did know of this and initiated the
sathabhisheka ceremony, which is being continued despite its biological relevance being forgotten. It may be noted
that sathabhisheka is purely a Hindu ceremony.

It is now clear that certain human biological phenomenon which are related to creation and sustenance of
life are in harmony with lunistellar time with a definitely mathematical regularity, showing concordance of at least
four points and that the ancients in India were aware of these. The relation is more apparent and a log-linearity can be
seen when the values of lunistellar months for the individual periods is expressed in log10: preconception duration of
10-1, gestation period of 101, a childhood of 102 and adulthood of 103 lunistellar months. It is obvious that no animal
other than the human being has such a correlation, including those with the same menstrual cycle. It is equally
obvious that of the four points of mathematically regular concordance with lunistellar time, two are associated with
uniquely Indian concepts for ceremony, suggesting that the ancients were aware of their significance. It can now be
asked: Were the Indian astronomers aware of these points, other than the ceremonies alluded to? A re-reading of the
maanaas of time given in Surya Siddhantha suggests that the answer is ‘Yes’.

8 Relation of the four points of concordance to the maanaas of time in Surya Siddhantha

Surya Siddhantha has classified kinds of time into nine and grouped them into two. Of these, the first group, which
includes four maanaas, namely brahma, divya, pitrya and prajapatya, are not always used. These four are continuous
and endless which destroys all animate and inanimate things, and are also the cause of all creation and preservation,
but the exact use of these four are not elaborated in the treatise. Since the other five are applicable to the universe as
a whole, the tendency is to take these also as being applicable to astronomy. But, since life also involves creation and
preservation, and is continuous and endless when jiivitha chakra of successive generations are considered, it can be
seen that the four maanaas can be applicable to all creatures, and maximum correlation can be expected in humans
who are the highest form of life. Since the four points of concordance presented above are also related to creation
and sustenance, it will be worthwhile to see if they are same as the four kinds of time the use of which are not
explained.

Pitrya maana is obviously related to pitrs, one’s ancestors. The new moon day is regarded as pitrdina
(ancestors day) and the dark half of the lunar month is pitrpaksha, indicating relation between moon and pitr, and
suggesting possible relation with lunistellar time too. Pitrtarau, ie. those who belong to the class of pitrs, include
father, mother and all ancestors. Technically, from the biologic point of view, the ova of mother and sperm of father
are the immediate ancestors of any living being. Therefore, in the female, pitrya obviously is the menstrual cycle
which creates and destroys pitrs in a cyclic period of 1 lunistellar month. Modern science does not recognize such a
phenomenon in the male; but it is possible that the ancient Indians considered it so. This could be one factor that
astrologers are unknowingly evaluating in matching male-female horoscopes for marriage.

It is perfectly correct to say that Brahma creates a human being during the garbhasamvatsara of 10
lunistellar months. Hence it can be assumed that this indeed is the brahma maana of time mentioned in Surya
Siddhantha..
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Divya means charming, beautiful, etc., in addition to heavenly and celestial. Divyarupa and divyaakrti mean
beautiful form. A boy or a girl becomes charming and beautiful when they become young adults, and this happens at
the end of childhood and ushering in of adulthood. Obviously, again from the biological point of view, divya can be
taken as the time period starting from the 100th lunistellar month (10 garbha samvatsara) or 7.5 solar years.

Prajapathya is the act of giving away the whole of one's property before entering upon the life of an ascetic
or mendicant. This is exactly what a person whose sathabhisheka is being celebrated is expected to do, as explained
earlier. Hence prajapathya is the maana denoting the time from end of childhood to sathabhisheka, i.e. 1000
garbhasamvatsaras.

When the jiivitha chakra is considered, all the four points described here form part of life cycle leading to
creation and destruction of successive generations of human beings, and in that sense they are the same as the four
maanaas of Surya Siddhantha which are associated with creation and preservation of life. Hence it can be concluded
that the identification done above is correct. It is curious to note that Surya Siddhantha does note elaborate on what
these four manaas are and has not noted the relationships established here. This must be because the author of Surya
Siddhantha probably did not know it, being not proficient in biology though an expert in astronomy. It also indicates
that by the time of Surya Siddhanta, the overall mastery of the ancients over a broad spectrum of sciences had
disappeared, and era of ‘speciality’ had started.

9 Discussion

The implications of the findings presented here are numerous. The concordance between the lunistellar time periods
and human biological phenomenon suggests that human beings not only are the highest form of animals but also
have a unique place in natures scheme, though why this is so is beyond any explanation that modern science can
provide with. The unique relationships established here is conceivable under the Hindu concept that the human body
is a microcosm of the gigantic external cosmos, and only under this concept. It shows that modern science, with its
penchant for precision is good at seeing the individual trees in a forest where as the ancient Indian scientists with
their unique philosophy of oneness with nature were capable of being both exact as well as seeing the patterns in the
forest as a whole. The observations presented here also show that astrology is not a pseudoscience; rather it is
something yet to be understood and seen in the proper perspective by modern science as well as astrologists.
Astrology is not about how the stars, sun and planets influence human beings, not about how they foretell the
fortunes or future, but is rather a science describing how the kinetics of the human body parallels that of the external
universe. This work has studied only the relation of motion of moon with respect to stars. Indian astrology involves
the study of not only these two, but also that of various combinations and permutations of the nava grahas (nine
‘planets’, the sun, moon, mars, venus, jupiter, mercury, saturn and the two lunar nodes Rahu and Kethu). It is quite
possible that they reflect various aspects of bodily functions which will be different in different individuals. Since
neither the earth nor the moon have perfectly circular orbits of revolution, within these four maanaas too there may
be individual variations which will be associated with the positions of the moon and the asterisms and be related to
biological parameters discussed here. This does not mean that the stars are influencing the biological development,
but rather their movements are in a way scientifically predictive. When calculated in terms of lunistellar months, the
biological events are all related to the asterism that an individual is born under; and what is wrong in calling that
particular asterism the ‘Ruling star’ of that individual? But here again it does not mean in anyway that a particular
star is exerting an influence by unknown means. It just points out and predicts when important end points can be
expected to occur, and look out for deviations. The present observations, above all, suggests the immense possibility
of future research in BioAstrology.

Note

The meanings of the Sanskrit words in italics are from the online Monier Williams Cologn Digital Sanskrit Lexicon available
at http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html.

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Table. 1. Harmony of lunistellar time with human biology and their points of concordance
Maanaas Biological Event Duration Ceremony

Lunistellar months Solar days GarbhaSamvatsara

Pitrya Menstrual cycle 1 27.3 10-1 Various

Brahma Gestation period 10 273.3 100 Various

Divya Childhood 100 2733.3 101 Upanayana

Prajapathya Adulthood 1000 27333.3 102 Sathabhisheka