
USE OF GEMS IN ASTROLOGY

by Shyamasundara Dasa



The purpose of this essay is to:

-Define canonical texts from which to accept evidence.

-Examine what evidence is contained in these texts. 

-Determine if the modern idea of gem treatment is the same as that found in 
 the sastras.

-Discuss the concept of Karaka of planets.

-Give reasons for objecting to gems.

-Discuss alternatives to gems, theoretical and sastric.

-Point out relationship between Krsna's avatars and planets.

-Give specific examples of potent remedial methods.


I should like to say that the problem associated with the use of gems in 
astrology was first pointed out to me in an article by H. R. Sankara in 
Astrological Magazine. It is by no means that all astrologers in India accept 
the notion of using gems as an astrological remedial measure.

Because I object to astrologers prescribing or selling gems doesn't mean that 
I think that gems have no powers. I have never said that gems have no effect. 
But, instead of just giving an opinion let us first examine what ancient 
authorities have to say on the subject.  For this we shall look at the Garuda 
Purana and Brhat Samhita of Varaha Mihira. The former because it is Smriti 
Sastra with authority and the later because of Mihira's stature and authority 
in matters astrological.

But, before we do we should note that in Handbook of Planetary Gemology by 
Richard S. Brown Jr, the author has suggested Garuda Purana and Graha Gochara 
Jyotisha as authorities on planetary gemology. While we endorse Garuda Purana 
we reject the other book out-right because it has no stature compared with the 
classic texts in astrology.

ASTROLOGICAL CANONICAL TEXTS

The extant classical astrological texts are those of Parasara Muni--Brhat 
Parasara Hora Sastra, Ududaya Pradipa (aka Laghu Jataka), etc.; Jaimini 
Sutras; Satyacarya's Satyajatakam; Varaha Mihira's Brhat Samhita, Brhat 
Jataka, Daivajna Vallabha, Panca-Siddhantika, etc.; Prithuyasas's Hora Sara 
and Satpancasikha; Kalyana Varma's Saravali; Vaidyanatha Diksita's 
Jatakaparijata; Vyenkatesh Sarma's Sarvartha Cintamani; and Mantreshvara's 
Phaladipika. This of course doesn't exhaust the literature on Vedic astrology 
- there are other texts like Hora Ratna, Chamatkar Cintamani, Shambhu Hora 
Prakash, Sanketa Nidhi, Jataka Tattva, Jataka Desa Marga, Bhavarta Ratnakara, 
Yavana Jataka of Sphujidvaja, etc., etc. There are literally thousands of 
texts in Sanskrit, Tamil, Telegu, Grantha and other languages moldering in 
libraries all over India. [I possess almost all books translated into English, 
plus several in Sanskrit.]

Of all these texts the following are considered the top works in Jataka, natal 
astrology: Brhat Parasara Hora Sastra, Brhat Jataka, Hora Sara, Saravali, 
Jatakaparijata and Sarvartha Cintamani. To the best of my knowledge none of 
them mention the use of gems for remedial purposes or even mention the 
qualities of gems. (To the best of my knowledge none of the other texts 
mentioned above give any information on gems for remedial measures either.) 
The only book listed that gives information on gems is Mihira's Brhat Samhita. 
Mihiracarya is universally recognized as the first and greatest human 
authority in astrology after the Rishis.

In the last 100-200 years or so many writers have appeared on the scene and 
made their own contributions. Some have them have been purists, up-holding the 
disciple's duty of not deviating from the Guru Parampara (disciplic 
succession). Others have been syncretists and eclectics who speculated in 
various directions. Thus we should be careful who we choose as our authorities 
in Jyotish.

Marici Prabhu writes: "After some research, I have found at least two 
'respectable, classical texts' (as requested by Shyamasundara Prabhu) that 
recommend wearing gems to propitiate the planets:
 
1. Jatakadipika (Ashtakavargadhyaya, slokas 21-22) states that for different 
planets, different gems are to be worn (dharya).
 
2. Narada Purana (2.56.281-282) says: 'Towards the propitiation of the planets 
Sun, etc. one should wear, in order, the precious stones: Opal, Pearl, Coral, 
Emerald, Topaz, Diamond, Sapphire.'


I don't claim to have read every work on astrology. It is often said that over 
400,000 slokas have been written on the subject by the rishis alone. However 
as mentioned at the very beginning of the discussion certain texts are taken 
as most authoritative and representative of the parampara.

Jatakadipika, a previously unheard of text (at least by me) is not one of the 
canonical texts. What is the provenance of this text? In any case it is hardly 
weighty enough to depose the opinion of Varaha Mihira, Parasara, Hora Sara, 
and others who had the opportunity of examining the opinions of the previous 
rishis and acaryas.

It would be like finding some obscure text in Bengali that contradicts the 
teachings of the Acaryas and putting it on the same level as the Caitanya 
Bhagavata.

Narada Purana, however, comes under the protective cloak of Purana which gives 
it added weight. It thus merits our closer scrutiny and attention.

Narada Purana considers the grahas as worshipable objects that it deems worthy 
of being propitiated. Thus it endorses Nava-graha puja (method of worship). 
There are, at various places in India, temples to all or some of the planets. 
For example the Surya temple at Konarak in Orissa. The Nava-grahas are thus 
devatas (demigods) and have elaborate pujas. There are books such as Gauri 
Shankar Kapoor's "Remedial Measures in Astrology" which give mantras from the 
Vedas and Sakti tantras for worshiping the Nava-grahas.

Propitiating Nava-grahas is thus demigod worship. This is strictly in the mode 
of ignorance and condemned by Sri Krsna in Bhagavad Gita chapters 7 and 9.

Narada Purana is an Upa-purana, i.e. not one of the major Puranas. Even among 
the 18 Mahapuranas six are in goodness (sattva), six in passion (rajas), and 
six in darkness (tamas). This is explained in chapter one of the Brahma 
(Moksa) Kanda of the Garuda Purana. The sattvika Puranas are Srimad 
Bhagavatam, Visnu, Garuda, Matsya, Kurma and Vayu. Garuda says that Bhagavatam 
is superlative, Visnu is next, then comes Garuda. The Garuda is divided into 
three portions: Karma, Dharma, and Brahma Kanda, of which Garuda says the 
third part is best, equal in value to Bhagavatam.

Of the next three Puranas Vayu is middling, and Matsya and Kurma are inferior.

Garuda then enumerates the rajasic Puranas (Skanda, Padma, Vamana, Varaha, 
Agni, and Bhavisya) and states that they are dominated by rajas and also have 
tamasic and sattvic portions. Those seeking release should not listen to them 
(rajasic and tamasic sections), only to the sattvik sections of these 
Puranas--these provide merit equal to listening to Garuda Purana.

The tamasic puranas are Brahma, Brahmanda, Brahmavaivarta, Linga, Markandeya 
and Aditya. He says that parts of these puranas are sattvic and rajasic. Again 
he says that only the sattvika portions should be listened to and the listener 
gets the same merit as Garuda purana.

In the same way the Upa-puranas are classified. It is interesting to note that 
among the rajasic Upa-puranas are listed Bhavisya, Brhannarada, Laghunarada, 
Karttika and Brhad Brahmanda Upa-puranas. By listening to the sattvic portion 
of these Upa-puranas you get 25% of the benefit of the Garuda Purana.

This information is all quoted, practically verbatim, from Garuda Purana, 
Brahma Kanda, 1.43-64.

We note that the Narada Purana (Brhannarada, Laghunarada) is a rajasic purana, 
with both sattvika and tamasic parts. It seems very clear to me that the verse 
quoted from this Upa-purana namely:

"'Towards the PROPITIATION of the planets Sun, etc. one should wear, in order, 
the precious stones: Opal, Pearl, Coral, Emerald, Topaz, Diamond, Sapphire.'"

is from the tamasic section since it promotes demigod worship. This is totally 
unacceptable to a Vaisnava and as Garuda says: "Those seeking for release 
should not listen to these sections."

We next note some differences in the quote from Narada Purana. In the edition 
of Narada Purana that I have (Motilal Banarsidas) it states:

"Towards the propitiation of the planets Sun etc., one should wear, in order, 
the precious stones: (Sun) pearl, (Moon) coral, (Mars) emerald, (Mercury) 
Topaz, (Jupiter) diamond, (Venus) Sapphire and (Saturn) Opal."

There seems to be discrepancies here; 1--between my text and yours; 2--between 
both of our texts and the traditional correlation of planets to stones i.e. 
ruby, pearl, coral, emerald, yellow sapphire, diamond, blue sapphire, gomeda, 
and vaidurya mani (cat's eye).

Thus even those who advise gems don't follow Narada Purana. And we as 
Vaisnavas should avoid this tamasic teaching of propitiating planets all 
together. (This doesn't mean gems have no therapeutic value.)


GARUDA PURANA

The Garuda Purana treats of gems in chapters 68 to 80. Each chapter is 
entitled "On the test of Gems--Diamond," and so on for Pearls, Ruby, Emerald, 
Sapphire, Lapis Lazuli, Yellow Sapphire, Karketana (?), Bhishmamani (?), 
Pulaka (?), Blood Stone, Crystal, and Coral. These chapters literally tell you 
how to test for the quality of a gem so that you do not get a gem of poor 
quality or an ersatz stone.

The longest chapter is 68 (52 verses), "On the test of Gems--Diamond," it 
tells of the origin of gems from the different bodily parts of the demon Bala. 
All kinds of details are given how to detect false gems, the qualities of 
diamonds from different localities etc. I have excerpted verses relevant to 
our discussion, that is, verses about the powers of gems. My comments are 
between [ ] brackets. I have highlighted some points in capitals.

6-8. ...On account of their intrinsic merit SOME of them imbibed the power of 
quelling obstacles accruing from the influence of demons, poison, serpents and 
sickness, and OTHERS were devoid of any quality.

11. First the shape and the color are to be tested; then its merits and 
defects are to be understood; ITS INFLUENCE must then be known; after 
consultation with experts in gems who have studied technical literature on 
them the price shall be decided on.

[Not all gems have special qualities. From the above verses 6-8, and 11 it is 
seen that differences exist between gems and it takes an expert to judge the 
merits and defects in a gem. Then as a separate step the expert must determine 
what the influence of that particular diamond will be. It is not that all 
'good' diamonds will have similar effects; each has a specific effect; one may 
be good for snake bite, another for fever, etc., this requires expert mystic 
knowledge to determine. It is well known that apparently flawless diamonds 
have had evil effects. The infamous Hope Diamond is a case in point. Every one 
who has ever owned this diamond has met with a grisly end. Another notorious 
stone is the Kohinoor (a name seen on myriad Indian jewelry stores) which 
supposedly was first owned by Karna. He died in the Battle of Kuruksetra. And 
all subsequent owners shared similar violent ends, without of course, having 
the benefit of Krsna's presence at the time of death.]

12. Gems BOUGHT or FIRST USED in a bad lagna or inauspicious day become 
defective and even LOSE their merits.

[From this verse it becomes obvious that an astrologer must be consulted to 
fix up an auspicious muhurta to purchase the gem and then for wearing it. 
Otherwise all qualities of the gem become null and void or even the cause of 
problems. Finding a suitable gem seems to be a very complicated affair and 
this verse makes it even more so.]

13. Collection or wearing of only well tested gems should be undertaken by a 
KING who wishes for prosperity.

[Especially these days it is only Kings or their financial equivalents who can 
afford to indulge in gems.]

14. Only those who have studied the technical literature concerning them, and 
who habitually deal in them can be deemed to be the proper persons to know the 
price and quality of gems.

[There are many gemologists today who can ascertain the quality and purity of 
a gem. However, as seen in previous verses, the expert must also know what the 
specific influence of each jewel will be. This doesn't mean that all diamonds 
have one effect, all rubies another, and similarly for other gem categories. 
It seems, from verse 11, that each individual jewel may have its own unique 
qualities that may or may not be shared with other gems of its class. I dare 
say that the kind of gem expert who can determine the individual gem qualities 
is probably more rare than the gems themselves.]

19. Really the deities will grace it with their presence if anywhere in the 
world even a bit of a diamond with very sharp edges can be seen, which has a 
clear light shade and the usual good features, which is quite light, 
symmetrical in sides and is free from the defects, such as scratches, patches, 
dark spots, crows feet and Trasa (atom of dust found in gem).

20. Murtis [Deity forms] are prepared from diamonds of various colors. For 
different castes different colors in diamonds are assigned. Diamonds are 
classified also according to their colors.

21. Green diamonds are assigned to Lord Visnu; white diamonds to Varuna; 
yellow diamonds to Indra; brown diamonds to Agni; blue to Yama and copper 
colored to the Maruts. All these are naturally beautiful.

22. Brahmanas shall use diamonds white like Sankha, Kumuda flower and crystal; 
Ksatriyas shall use diamonds brown like the eyes of a rabbit; Vaisyas shall 
use diamonds shining like the green leaves of a plantain tree and the Sudras 
shall wear diamond refulgent like a freshly sharpened sword.

23. Two colors of diamonds are especially assigned to the Kings. They are not 
for the general public. One is the crimson color of the Java flower (China 
Rose) and the other yellow like turmeric root.

24. In his capacity as the lord of all castes a king can wear good diamonds of 
any color as he pleases but not the others.

25. The improper use of colors in diamonds by the different castes is more 
baneful than the mixture of castes resulting from the improper pursuit of 
another's vocation.

26. A scholar shall not wear a diamond merely because it is assigned to him in 
view of the path chosen by him. A diamond having good qualities yields weal 
and wealth; OTHERWISE it becomes the source of sorrow.

[A pandit must be very careful of the gem he wears. Just because it is the 
right color is not enough, it must pass muster on all counts or else it 
becomes problematic.]

27. A diamond with even one of its horns (angles) broken or withered, 
scratched or shattered shall not be retained in the house of people wishing 
for posterity even though it may have all other good qualities.

28. The diamond of which the apex is mutilated or withered by fire and the 
center is vitiated by dirty spots and marks will induce the goddess of fortune 
to resort to others even if happens to be the diamond of Indra.

29. The diamond that has the impressions of scratches in any part or is 
painted with red stripes will bring about the destruction of a person even if 
he has attained mastery over death.

30. The qualities of a diamond springing from the place of its origin are as 
follows. It must have six elevated tips, eight equal sides and twelve sharp 
edges.

31. A perfect diamond with these features is not of easy access. It has six 
fine tips, it is pure, the edges are clear and sharp. It has fine color. It is 
light. Its sides are well smoothed. It has no defects. It sheds luster all 
around like the thunderbolt of Indra.

32. He who, PURE in body, wears a faultless diamond, bright and sharp-edged, 
shall flourish in life, blessed with wife, children, wealth, food grains and 
herds of cattle.

[The qualities of the wearer are stressed.]

33. All sorts of fears arising from serpents, fires, poison, tigers, thieves 
and imprecatory and maledictory actions [curses], the sorcery of the enemies 
shall not harass him.

34. Persons who know the science of diamonds and gems say that a man shall 
wear a diamond free from all flaws weighing twenty Tandulas (rice grains).

[This is a hefty weight with an equally hefty price.]

39. If a diamond is vitiated by a small defect visible or invisible to the 
eye, one shall get only one tenth of the price.

[Even small un-noticeable flaws dramatically decrease the value of a diamond's 
price what to speak of its influence. This must be what makes the "killer" 
diamonds like the Hope or Kohinoor.]

42. A diamond may be flawless at the beginning; but while setting in ornament 
it may acquire defects. A king shall not wear such an ornament. Defective 
diamonds are not to be used even in ornaments.

[Apparently jewels were worn either for fashion, as beautiful objects, and for 
mystic purposes.]

43. If a woman desires sons, she shall not wear even a flawless diamond. 
Otherwise she can wear elongated, flat and short ones, even devoid of good 
qualities. 

[Diamonds, may not, after all, be a girl's best friend.]

52. A king wearing a diamond dazzling with lightning flashes will surely enjoy 
the whole earth asserting his sway over the vassal Kings and overpowering his 
enemies by means of his exploits.


Chapter 69 on Pearls has 43 verses.

1. Suta said: Pearls are found in lordly elephants, clouds, wild boars, 
shells, fishes (whales), cobras, oysters, and bamboos. Pearls in oysters are 
more abundant.

[Pearls other than oyster pearls are very rare. The first 19 verses describe 
these rare pearls. The next 23 verses describe geographical sources of oyster 
pearls, their weights and measure as well as cost, along with tests to 
distinguish ersatz pearls. Finally in the last verse it says:]

43. If such a fine pearl with commendable features as described above is in 
one's possession he will be free from all evils and faults.


Chapter 70 on Rubies has 34 verses. These verses as usual explain where rubies 
are found and tests. The following are of interest.

17. In brief, the good features of gems are profusion of color, heaviness, 
smoothness, evenness, transparency, iridescence, and greatness.

18. Gems are not good if they are sandy, cracked within, and stained, if they 
are lusterless, rough and dull although they may have all the characteristics 
of their family.

19. If anyone wears a gem with many flaws out of ignorance, then grief, 
anxiety, sickness, death, loss of wealth and other evils torment him.

29. A gem belonging to an alien group [spurious gem] devoid of virtue shall 
not be worn along with a genuine one endowed with all good points. Even with 
the Kaustubha an alien variety should not be worn by a pandita.

30. Even one candala can attack and kill a number of Brahmanas. Similarly a 
spurious alien gem can nullify the potency of many gems endowed with good 
qualities.

31. No evil can touch the wearer of a Padmaraga (ruby) of great potency even 
if he is caught amidst the deadly enemies or even if he errs habitually.

32. He who is mentally and bodily pure and wears Padmaraga whose crimson color 
is heightened by its good qualities is never sullied by any sort of evil.


Chapter 71 with 29 verses is on Emeralds.

25-27 Emerald devoid of flaws and endowed with potency shall be worn after 
setting it in gold at the following specified occasions: At the time of bath, 
acamana, recital of prayers, when yantras and mantras are invoked, by those 
who give gifts of cows and gold, by those who practice austerities; when 
special sacrifices are performed to gods, pitris or special guests; when the 
guru is specially honored, when the tridoshas (air, bile, and phlegm) are 
upset, when poisoned and engaged in war.


Chapter 72 on Blue Sapphires has 19 verses but only one verse of interest. All 
other verses are about weighting, testing and pricing.

8. Virtues resulting from wearing sapphire are the same as in the case of 
rubies.

[Interesting. That would indicate that you could substitute Rubies for Blue 
sapphires, which is against the current dogma for prescribing gems.]


Chapter 73 on Vaidurya, which the scribe translates as Lapis Lazuli, has 19 
verses also. Lapis Lazuli is not one of the major stones and is seldom if ever 
prescribed astrologically. It seems that the translator has mixed up Lapis 
Lazuli with Cat's Eye which is usually assigned to Vaidurya by astrologers. Be 
that as it may Garuda Purana has this to say:

8. A Lapis Lazuli gem of commendable virtues brings good luck to its owner; if 
it has defects it brings ill-luck. Hence it must be well tested (before buying 
and wearing.)


Chapter 74 on Pusparaga or Yellow Sapphire (which the translator mistakenly 
calls Topaz, a very cheap stone) has only 5 verses of which the last is of 
interest.

5. The price of this gem is fixed like that of Vaidurya by experts in gems. 
The result is also similar but it blesses women with sons.

[I have not included verses from unidentified stones. Thus chapters 75-77 are 
absent.]


Chapter 78 is on Bloodstone and has only 3 verses.

3. The Bloodstone which is grey like the moon in the center is the purest type 
with the same merits as those of Indranila (Blue Sapphire). It is productive 
of prosperity and munificence, when boiled it assumes the color of the 
lightening flash.


Chapter 79 is on Sphatika (common Crystal) and has 3 verses.

3. A gem destructive of sins, like Sphatika, does not exist. Cut and polished 
well, it will fetch a tidy little sum immediately.


Chapter 80 on Coral is of only 4 verses.

4. Coral is productive of wealth and food-grain in the world and dispels fear 
of poison and sorrow. O Saunaka, knowledge of crystals and corals is necessary 
for the knowledge of gems.

This is all that Garuda Purana has to say about gems. In the chapters on 
Astrology (chapters 59-62, 66) if I am not mistaken, nothing was mentioned 
about gems. In all the twelve chapters just cited on gems there was only one 
mention of astrology and that was 68.12:

"Gems bought or first used in a BAD LAGNA or inauspicious day become defective 
and even lose their merits."


BRHAT SAMHITA

Let us now see what the venerable Varaha Mihira has to say in Brhat Samhita. 
First we should like to explain that the samhita is a genre of literature that 
compiles various and sundry branches of knowledge. It could be equivalent to 
an encyclopedia i.e. a complete circle of knowledge. This Brhat Samhita or 
very large compilation contains many topics ranging from Canons for 
Astrologers, to Signs of Swords (how to choose a good sword), Growth of Crops, 
Preparation of Adamantine Glue, Preparation of Perfumes, Omens from various 
animals, Portents, etc., in about 107 chapters.

Mihira says in BS 1.5: "I have been encouraged to write this book, having seen 
many works on this science starting right from Brahman being abridged by 
successive authors."

Thus the view point that he will present will reflect the prevailing opinion 
of previous rishis and acaryas. This is important to consider when we examine 
what he has to say about gems and also about the proper remedial method for 
dealing with the planets.

It may be said in passing that in at least one recension of the Bhavisya 
Purana, Varaha Mihira is described as a great Vaisnava who worshiped Surya 
Narayana. The relevant portion states that Caitanya Mahaprabhu appeared to 
Varaha Mihira and instructed him (as was Madhvacarya, Ramanuja and others) not 
to reveal the highest truths because that was to be left to Sriman Mahaprabhu.

Varaha Mihira has only given four chapters on gems, i.e. chapters 80-83. The 
first is on diamonds, then Pearls, Rubies and Emeralds. Chapter 80 on Diamonds 
has only 18 verses. As with the Garuda Purana I will dispense with verses that 
tell us where gems are found, how to polish, test, weight, or price them. 

8-10. A white hexagonal diamond is presided over by Indra; a dark one of the 
shape of a snake's mouth by Yama; one with the greenish color of a plantain 
trunk by Visnu; one having the color of the Karnikara flower and shaped like a 
female genital organ, by Varuna; a triangular one of the color of a tiger's 
eye (bluish red), by Agni; one having the shape of a barley corn and the hue 
of Asoka flower, by Vayu. Diamonds have three sources, viz. rivers, mines and 
other places where gems are found.

11. White diamonds are auspicious for Brahmanas; red and yellow diamonds for 
Ksatriyas; those of the hue of Sirisa flower (whitish yellow) for Vaisyas; and 
those the color (dark) of swords for Sudras.

15. Inauspicious are the diamonds that show the scratches like crows claws, 
bees or hair, are mixed with colored mineral substances or pierced by gravel, 
have double facets, are burnt, discolored, lusterless or perforated.

[Gems are sometimes heated to change their color, this is condemned.]

16. So also are those that are split at the points, flattened, or oblong like 
the Vasi fruit...

17. Some authorities are of the opinion that women wishing to beget sons 
should never wear diamonds; but (in our opinion) diamonds that are triangular, 
trigonal and like the coriander seed, or the buttocks, are productive of good 
results to damsels desiring male offspring.

18. A diamond with inauspicious characteristics causes the ruin of the 
wearer's kith and kin, wealth and life; whereas a good one destroys the 
enemies and danger from thunderbolt and poison. It especially confers a lot of 
enjoyment on Kings.


Chapter 81 is on Pearls, it has 36 verses and out of all these only two are of 
interest to us:

7-8. A pearl dark like the Atasi flower is presided over by Visnu; one like 
the Moon, by Indra; one having the hue of yellow orpiment, by Varuna; a dark 
one, by Yama; one red like the seed of a ripe pomegranate or Gunja, by Vayu; 
and one having the brilliance of smokeless fire or the luster of a lotus, by 
Agni.


Chapter 82 is on Rubies, it has 11 verses.

5. It is said that on the head of serpents there is a gem with the hue of a 
bee or peacock's neck, and shining like a flame of a lamp. Such a gem is to be 
known as of inestimable value.

6. A king who wears such a serpent-gem will never have troubles arising from 
poison and diseases. Indra will always be pouring good rains on his realm, and 
as a result of the intrinsic power of the gem he will annihilate his enemies.

[You are unlikely to find such Rubies at Sen jewelers in Calcutta.]


Chapter 83 on Emeralds has only one verse.

1. An emerald of the hue of parrot's wing, bamboo leaves, banana trunk 
(greyish yellow) or Sirisa blossom (whitish yellow) and of good qualities 
(such as smoothness, purity etc.), is highly beneficial to people when they 
wear it at ceremonies in honor of gods and pitris.


ANCIENT VIEW DIFFERS FROM MODERN
 
This is all that is of interest in the Garuda Purana and Brhat Samhita. 
Perhaps I missed something. But I didn't see any verses that stated, for 
example, that if I had trouble with my Sun because of debilitation or other 
affliction, that I should wear a Ruby of such and such weight, set in gold, on 
my right ring finger as is now commonly done.

Both of these books had ample opportunity to say that a gem of a certain type 
should be worn to ward off the ill effects of a certain planet. In fact no 
co-relationship between gems and planets is even mentioned in these texts. Of 
course in other authoritative texts it does say that for planets Sun, Moon, 
etc., the associated jewels are Ruby, Pearl, Coral, Emerald, Yellow Sapphire, 
Diamond, Blue Sapphire, Gomeda (Hesionite Garnet), and Vaidurya (Cat's Eye). 
But one thing should be understood about this planet-gem correspondence and 
that is this:

KARAKA 

From an astrological view point everything is under the portfolio of either a 
planet, sign, house, element, polarity or modality. To give an example of this 
let me take one planet, Jupiter, and show some of its karakas (portfolio and 
characteristics).

The Karaka of Jupiter (partial list).

Synonyms of Jupiter--Guru, Brhaspati, Jiva, Deva Guru.

Guru represents: happiness and knowledge and the ingredient fat in the body. 
His complexion is fair to pale yellow. His physical appearance is big and fat 
body, prominent belly, brown eyes and hair, benevolent eyes, very wise, having 
the voice of a lion, well up in various branches of knowledge. Guru's 
temperament is mild and soft hearted. He looks squarely to the front. His 
flavor is sweet and he rules over kapha (phlegm). His guna is sattvika, his 
color is yellow. His age is about 30. His metal is gold and jewel is Yellow 
Sapphire. He rules the winter season and places where treasures are stored up 
(in modern context banks and vaults). He rules over male sex and the 
relationship in the family is children, especially sons (also older brother 
and grand father). Indra is his deity and ether his element. He governs 
Brahmanas and the North-East direction. His cloth is neither old nor new. And 
he rules over bipeds as opposed to quadrupeds; and jiva rather than dhatu or 
mula. He is strong in the first house and rises with both front and back part 
simultaneously. He is subha (virtuous) not papa (sinful). And in India he 
rules from Gautamika to Vindhyas.

Alternatively you could take one category of things and divide it up according 
to planetary rulership. For example flavor (which would be important in 
Ayurveda): Sun--bitter, Moon--salty, Mars--pungent, Mercury--mixed with 
several tastes, Jupiter--sweet, Venus--sour, Saturn--astringent. (Rahu same as 
Saturn, Ketu same as Mars.)

Or direction: Sun rules East, Venus South-East, Mars South, Rahu South-West, 
Saturn West, Moon North-West, Mercury North and Jupiter North-East.

This is done to all classes of objects and ideas.

OBJECTION 

Now my question is this. Why just single out a gem as being the item from the 
planetary portfolio that you employ if a planet in your chart is ill disposed? 
Why not use any of the members of its portfolio to get the same effect? Why 
this focusing on just jewels? Is it that gems are special? Or is it that some 
people have given them undue importance with a nefarious or mercenary motive? 
It is certainly open to that interpretation.

It is not that gems have no power. As we have already seen from sastra some 
good jewels may have potency (which must be specially determined), and the 
scriptures speak of the good and bad effects of gems, but never in 
astrological terms. The problem (and the main reason I am against using gems) 
lies in thinking that simply by wearing a particular gem, this act 
alone--without Krsna, God, will neutralize all the negative karma that is 
associated with a planet.

Here are two typical ads that you might find in a Hindu astrological magazine:

"...Beautiful Nava Ratnas (Nine Gem Planetary Talismans), Astrological Gems, 
and Yantras and genuine Rudraksha in all styles and sizes all to help 
harmonize karmic difficulties..."

"Astrological Gemstones, Mantras, Sacrifices, Charities, etc. To strengthen 
your karmas... High-quality gems from $300 to $3,000,000."

This type of thinking is totally alien to Krsna consciousness. If stones are 
so powerful then what is the need of worshiping Krsna, practicing bhakti yoga, 
struggling to control our senses and performing austerities if simply by 
wearing some gems we get the same effect.

Only by the mercy of Krsna, through the process of Bhakti Yoga can karma be 
relieved:

"A man engaged in devotional service rids himself of both good and bad actions 
even in this life. Therefore strive for yoga, which is the art of all work. By 
thus engaging in the devotional service to the Lord, great sages or devotees 
free themselves from the results of work in the material world. In this way 
they become free from the cycle of birth and death and attain the state beyond 
all miseries [by going back to Godhead]." (Bhagavad Gita 2.50-51)

There are numerous other verses like 18.66 in the Gita plus countless others 
in Srimad Bhagavatam and various sastras. The only "stones" that can 
neutralize or karma is the worship of Salagrama Sila (Deity in the form of the 
special stone).

ALTERNATIVE TO GEMS, THEORETICAL AND SASTRIC

Planets are not causal agents, they only indicate where troubles in life come 
from. They don't cause the trouble. 

"And if we examine the hypothesis that the planets are the immediate cause of 
suffering and happiness, then also where is the relationship with the soul, 
who is eternal? After all, the effect of the planets applies only to things 
that have taken birth. Expert astrologers have moreover explained how the 
planets are only causing pain to each other. Therefore, since the living 
entity is distinct from these planets and from the material body, against whom 
should he vent his anger?" (From The Song of the Avanti Brahmana, Srimad 
Bhagavatam - SB 11.23.53) 

If you wanted a real remedy for the troubles associated with the grahas you 
could not do better than to read this chapter, mentioned above, from the 
glorious Srimad Bhagavatam. Whenever devotees come to me for readings and they 
are in great anxiety and practically prostrate from distress I always 
prescribe them to double their chanting and to read the Song of the Avanti 
Brahmana. This brings them great relief. I can provide testimonials from 
several devotees as to the wonderful effects this has had on them. How many 
can say the same about wearing a stone?

A planet, as we have seen, has in its portfolio countless items including 
gems, trees, herbs, metals, fruits, flowers, directions, etc. Based on the 
theory that advocates planetary gems a person should be able to neutralize the 
negative planetary effect by utilizing any or all of the items associated with 
a planet, many of which are much cheaper than costly jewels. If a person is 
having problems with a weak Sun in his chart, why not just plant a thorny tree 
(ruled by the Sun) in his yard to help boost the solar energy?

H.H. Bhanu Swami brings up an interesting point: "As planets have color, that 
color, and gem should induce the effects of that planet, even if it isn't 
sastric."

This is an interesting theory. The idea being that the color of the gem 
concentrates the power of the planet. This is not so easily reconciled with 
the statements with the Garuda Purana which indicate that even apparently 
spotless gems may bring troubles or good gems may have no effect. And that 
aside from seeing the gross physical properties of a gem an expert must be 
able to know the individual metaphysical properties that a gem may have. There 
doesn't seem to be a direct color-gem connection because even a spotless gem 
may have no mystic properties or even negative ones.

For the sake of argument let us assume that Bhanu Swami's statement is true. 
It is true that certain colors are associated with each planet. These colors 
are often the same as those of the gems for each planet. So by the theory 
advocated above a person could simple use the color associated with the planet 
to get its good effect.

My god-brother Bahusira Prabhu has made a novel suggestion. He says that you 
can take a colored glass bottle (the color associated with planet in question) 
fill it with water and let it sit in the sun all day. The colored rays will 
infuse the water with the "vibrations" of the planet. At the end of the day 
you drink the water and get the benefit. This has several things to recommend 
it. First of all it can do no harm as most people don't drink enough water 
anyway, and it is a very inexpensive way to experiment with this astrological 
theory. Colored glass bottles and water being much less expensive than even 
the least costly gem.

VARAHA MIHIRA'S OPINION 

The classical astrological texts do give remedial measures but they do not 
include wearing jewels, using colors, etc. Varaha Mihira in Brhat Samhita is 
presenting the opinions of the disciplic succession as previously cited in BS 
1.5. What then is the method that Varaha Mihira recommends as a remedial 
method? Mihira's opinion is found in the last verse of Brhat Samhita chapter 
97 [Time of Fruition of Effects] as follows:

"If the effects of the portents and evil omens mentioned above do not come to 
pass at the prescribed time, they will do so with redoubled vigor at double 
the time, if they are not warded off by expiatory ceremonies performed 
ACCORDING TO THE SASTRIC RULES by Brahmanas, along with gifts of gold, gems 
and cows." (BS 97.17)

KRSNA'S AVATARS AND PLANETS 

We can also find hints in other texts. Parasara Muni in his book Parasara Hora 
Sastra has given us a clue on the perfect method of alleviating afflictions 
indicated by planets. That being the sincere worship of God. He writes that 
the planets are created by Krsna and suggests that each planet is a 
manifestation of a particular Avatara of Krsna. So if a planet is signifying 
problems in your life you should worship the particular Avatara who controls 
that planet.

They are as follows: Rama controls Sun, Krsna Himself the Moon, Nrsimhadeva- 
Mars, Buddha-Mercury, Vamanadeva-Jupiter, Parasurama-Venus, Kurma-Saturn, 
Varahadeva-Rahu, and Matsya-Ketu.

It is important, however, to note a difference between the karaka of a planet 
(planetary portfolio) and the Avatara which manifests as the planet and 
ultimately controls it.

The portfolio may have in it various demi-gods and goddesses or even demoniac 
spirits. For example the Moon under certain conditions may represent Kali, 
Durga, Camundi, Bhairavi, etc. All rather terrifying aspects of the material 
energy. Thus the Moon will represent these deities in a horoscope just as it 
will represent such items as milk, salt, mother, the mind, water, women in 
general, the color white, masses of people, north west direction, etc.

But it should not be considered that Krsna is in the portfolio of the Moon. 
Rather, the Moon is under Krsna's control. And the same goes for all Avatars 
and their respective planets.

Thus, actual remedial measures include fasting, chanting of mantras, worship 
of the cow, giving in charity, performing various sacrifices, etc. If done in 
relation to the appropriate Avatara these become highly effective methods.

KRSNA THE SOURCE OF POWER 

Prescribing of gems for astrological purposes is fallacious at best and 
harmful at worst. It is fallacious because there is no scriptural authority to 
confirm the use of gems for such purposes. And besides, where do gems get 
their powers, if not from Krsna?  In the purport to SB 10.6.27-29 Srila 
Prabhupada says this about a related subject:

"If one remembers Visnu always, even though one is disturbed by many bad 
elements, one can be protected without a doubt. The Ayurveda-sastra 
recommends, ausadhi cintayet visnum: even while taking medicine, one should 
remember Visnu, because the medicine is not the all in all and Lord Visnu is 
the real protector."

This principle can easily be extended to gems. And since gems like medicines 
have not shown themselves in the present age (Kali Yuga) to be very effective 
(for whatever reason) we would be better off remembering Lord Visnu.

JEWELS VERY EXPENSIVE 

Then there is the question of expense. To get actual good effects from gems 
one has to use only the very first quality, which in the case of jewels like 
ruby, diamond, emerald, blue sapphire, and cat's eye cost a small fortune. And 
I point out again, that as stated in Garuda Purana, the mere absence of 
observable flaws doesn't guarantee that the gem will have mystic potency. Also 
the gem may have flaws undetected by vision which will give negative effects. 
One must have mystic powers to detect the gems that will have good effects.

If the stones are cheap that means they are flawed, chipped, discolored, and 
in many ways unsuitable for therapeutic use. In fact, the scriptures say that 
they will give negative effect. So unless you are willing and able to pay 
$20,000 for a two carat 'Pigeon Blood' Burmese Ruby don't bother. Better to 
use your time, money, and energy on worshiping Krsna or one of His Avatars. As 
we have seen from the Garuda Purana the emphasis was often laid on the Kings 
wearing gems. The point being that for a King to spend $20,000 on a stone is 
like you or I reaching for an aspirin. For him it is no burden and he is 
living within his means. But for a devotee, most of whom are rather poor, to 
work hard to spend that kind of money is very foolish. And their is no 
guarantee of success after wearing the jewel, even apparently flawless gems 
like the Syamantaka jewel led to the death of the owner, King Satrajit.

It may seem that I have contradicted myself by saying that gems have powers. I 
haven't. All items under a planet have some effect. For example, a poorly 
placed Sun or Mars conjoined with Saturn could give indigestion because of the 
heat represented by these planets being suppressed by Saturn. Thus indigestion 
would be caused by manda-agni, slow fire of digestion. A gem-prescribing 
astrologer would say to wear a ruby or red coral to increase the power of the 
Sun or Mars respectively. But no benefit of that nature would take place. 
There may be some other benefit associated with these gems as mentioned in 
Garuda Purana or Brhat Samhita but not the improvement of digestion. A much 
faster, simpler, effective and cheaper prescription would be to take more 
ginger or chillies and hot spices in your food, eat only foods that are hot in 
temperature, avoid cold foods, yogurt, bananas, cold bath, etc, This is 
practical advice that counteracts the cold effect of Saturn.

To effect Sun and Mars on the astrological level you could, if the situation 
warranted it, worship Sri Rama or Sri Nrsimhadeva.

TRUE STORY--SRI KURMA VERSES VASHI KARANA

Let me give an example of the efficacy of Sage Parasara's methods of placating 
the negative karma represented by the planets. Once, while I was visiting some 
astrologers in the mystical mountains of Kerala, a gentleman came to us with a 
serious problem concerning his aunt who lived in Bombay. It seems that his 
aged aunt had a wrong headed landlord who wanted to evict the respectable lady 
from her apartment where she had lived for many years. She was not in a 
financial position or the proper health to go looking for another apartment. 
What should she do in order to keep the apartment?

After examining the chart of the woman and the doing a prasna, the senior 
astrologer suggested a remedy: A yantra (talisman) be made and special tantric 
mantras invoked into it. Then it should be placed under the doormat of the 
landlord. When the landlord stepped over the yantra his mind would become 
changed. In Prasna there are ways to determine if a particular remedy will 
work. On applying the test it was found that the yantra would not work. Other 
remedies were suggested including making a special fire sacrifice, taking the 
resulting ashes, placing them in an envelope and mailing it to the landlord. 
On opening the envelope he would spill some ash on him and by the power of the 
sacrifice his mind would change. All these remedies failed the test and were 
abandoned. (These methods are technically called vashi-karana.)

Finally I made my suggestion based on Parasara's advice. I explained that 
since the problem was indicated in the chart by Saturn the actual solution was 
to worship Kurmadeva, the Avatara of Krsna associated with Saturn. My 
recommendation was put to the test and it came out perfect, the best possible 
combination, indicating the infallibility of the solution. What happened next 
surprised and disappointed me. My suggestion, even after having passed the 
test with flying colors was rejected. Very dubious reasons were given but I 
could soon understand why it was rejected. The astrologer, who was also a 
tantrik, wouldn't make any money if my suggestion was followed. The aunt could 
just worship Kurmadeva herself; she wouldn't need to have him perform an 
expensive fire sacrifice or make a costly yantra. So the astrologer kept 
trying to find other more complex ways of helping the lady, he was still 
trying when I left, he may still be trying now.

While this example didn't employ gems several principles are clear. The 
effectiveness of simple sattvik methods of worshiping Krsna and His Avatars. 
And the potential for abuse and conflict of interest for an astrologer.

THE POTENCY OF THE HOLY NAME

The following story is actually quite amazing. Devotees like Dravida Prabhu 
can attest to this incident.

It was the fall of 1978. Vedaguhya Prabhu lead out a team of sankirtana ladies 
from Atlanta, Georgia to Birmingham, Alabama. His wife, Svaha devi dasi was 
driving a new van, Vedaguya was in the seat beside her and in the back were 
several ladies. Everyone in the back fell asleep, and then Vedaguhya dozed 
off. Svaha was sitting in padmasana in the drivers seat with the cruise 
control locked in at 70 m/h (about 110 km/h). Then the nemesis of the 
Vaisnavas set in, she fell asleep at the wheel. Suddenly everyone was jolted 
awake as the van went off the road, still speeding at 70 m/h. Vedaguhya woke 
up with start and tried to grab the steering wheel and regain control but the 
cruise control was merciless. The van then flipped over several times.

When the van stopped moving and an assessment was taken, Svaha and Vedaguhya 
were seriously injured. But no one else sustained any injuries except for one 
broken toe. This alone was pretty miraculous.

Svaha had two cracked vertebrae. Vedaguhya however was in extreme danger. He 
sustained a broken neck. And if that were not serious enough, every rib in his 
body had been broken, and he had multiple internal injuries. Because of the 
broken ribs he could not breath and was in an "Iron Lung" respirator. The 
doctors gravely told the devotees that his prognosis was less than hopeful. 
They gave him at most 24 hours before he would die.

The devotees prepared for death by placing a chanting tape of Prabhupada for 
him to hear. But at the same time we organized a 24 hour kirtan to request Sri 
Krsna to save his life. Twenty-four hours passed and he was still alive. 48 
hours. 72 hours. One week and he was still living. He refused to die. Krsna 
had answered our prayer.

Of course things weren't so pretty for him. His internal injuries were 
enormous. He had to have about a meter of intestine removed because of 
gangrene. Then he had a special cast and traction mechanism that was literally 
"bolted" to his skull to keep his broken neck immobile. If I remember 
correctly he also had a broken arm, and possibly a leg, but these were minor 
injuries and not life threatening. I'm sure that he was in tremendous pain.

It was amazing enough that he lived past the 24 hours the doctors gave him. 
But within about a year he was up and about as if nothing had happened. If you 
were to meet him today you would be astonished to think that this extremely 
dynamic person was ever in such dire straits.

The above true story is a clear indication to me of the great potency of the 
Holy Name of Sri Krsna. I am sure that other devotees have had similar 
experiences and numerous passages from sastra can be quoted to the same 
effect.


CONCLUSIONS 

As we have seen from the Garuda Purana and Brhat Samhita some gems have mystic 
powers and can be used for therapeutic purposes. However the astrological 
connection as practiced by today's astrologers is tenuous at best and the 
effects of gems as broadcast by them is not the same as what is said in the 
texts cited. Even expert gemologists who can understand the physical virtues 
and defects of a particular gem are not qualified to understand the mystical 
influence of gems. What to speak of astrologers who have little lapidary and 
gemological expertise in the first place.

Most gemologists and astrologers are way out of their field of expertise when 
it comes to knowing the mystic qualities of gems. THEREFORE THEY SHOULD NOT 
PRESCRIBE THEM.

Gems are not practical remedial measures. They are too costly with no 
guarantee of positive effects. They can also harm the wearer. 

Certainly there is nothing wrong in wearing gems, any more than it would be to 
take medicines. The problem lies in the way gems are prescribed and the 
motivation behind taking them. There is a lot of cheating going on.

There are more effective Vaisnava methods of astrological remedial measures 
which are inexpensive and safe. And above all they actually work. It is for 
all the above reasons that I object to astrologers prescribing gems.


REFERENCES:

Brhat Samhita part 2, by Varaha Mihira, translation M.R. Bhat, Motilal 
Banarsidas, 1982.

Brhat Samhita by Varaha Mihira, translation N.C. Iyer, Indian Book Centers, 
1987.

Garuda Purana part 1, Motilal Banarsidas, vol 12 in Purana Series, 1980.

H.R. Shankar, Gem Astrology, Astrological Magazine, March 1981, pp. 256-8.  


