Crystal Pages Jyotish Primer

Transcription

Crystal Pages Jyotish Primer
Rohiniranjan (1980, 2005, 2010)
Table of Contents
P R E A M B L E ............................................................................................................................................................................ 4
CHAPTER I: VEDIC ASTROLOGY, A PERSPECTIVE .......................................................................................................... 9
CHAPTER II: ASTROLOGICAL POTPOURRI ...................................................................................................................... 15
CHAPTER III: A GLIMPSE INTO VEDIC ASTERISMAL ASTROLOGY .......................................................................... 19
CHAPTER IV: ALPHANUMERICS OF JYOTISH, THE ASTRO-SYMBOLS ..................................................................... 22
MORE ABOUT NAKSHATRAS ............................................................................................................................... 46
CHAPTER V: TIMING, THE VIMSHOTTARI DASHA PROGRESSION .......................................................................... 52
CHAPTER VI: TIMING THROUGH TRANSITS ................................................................................................................... 60
CHAPTER VII: KARAKS OR EXECUTOR PLANETS IN VEDIC ASTROLOGY ........................................................ 64
CHAPTER VIII: BADHAKSTHANA, THE NIDUS OF FRUSTRATION ............................................................................ 68
CHAPTER IX: PLANETARY STRENGTH SIMPLIFIED ....................................................................................................... 71
CHAPTER X: DELINEATING A CHART, ANALYSIS AND SYNTHESIS ........................................................................ 77
CHAPTER XI: BENEFIC/MALEFIC, STRONG/WEAK, POLARIZATIONS ..................................................................... 84
CHAPTER XII: TRIPLICITIES AND QUADRUPLICITIES ............................................................................................... 87
CHAPTER XIII: PERSONAL PLANETS IN VEDIC ASTROLOGY ................................................................................ 90
CHAPTER XIV: LUNAR NODES IN JYOTISH ...................................................................................................................... 92
CHAPTER XV: LINKING THE TRINES ................................................................................................................................. 95
CHAPTER XVI: HORARY ASTROLOGY AND K.P. ........................................................................................................... 97
CHAPTER XVII: SUNSIGNS AND MOONSIGNS, THE SNAPSHOT THAT ISN’T! .................................................... 100
CHAPTER XVIII: THE VEDIC HOPSCOTCH ..................................................................................................................... 104
CHAPTER XIX: ASTROLOGY, SCIENCE OR LANGUAGE? ............................................................................................ 108
CHAPTER XX: THE MELODY OR CACOPHONY OF THE SPHERES .......................................................................... 111
CHAPTER XXI: MORE BUILDING BLOCKS OF HOROSCOPE ANALYSIS ................................................................. 114
CHAPTER XXII: FINER CONSIDERATIONS OF HOROSCOPY ..................................................................................... 120
CHAPTER XXIII: SIGNIFICATORS AND KARAKATTWA REVISITED ........................................................................ 123
CHAPTER XXIV: VARGAS, THE MORE YOU LOOK THE MORE YOU FIND ............................................................. 131
CHAPTER XXV: ASHTAKAVARGA, THE RASHI UNFOLDS ......................................................................................... 141
CHAPTER XXVI: VEDIC ASTROLOGY, EVENTS AND MORE? ..................................................................................... 152
CHAPTER XXVII: JYOTISH SOFTWARE AND COMPUTERIZED INTERPRETATION .............................................. 156
CHAPTER XXVIII: INTRODUCTION TO REMEDIAL ASTROLOGY ............................................................................. 173
CHAPTER XXIX: AN OVERVIEW OF THE JAIMINI SUB-SYSTEM ............................................................................... 186
CHAPTER XXX: A HOROSCOPIC EXAMPLE .................................................................................................................... 194
CHAPTER XXXI: THE ASTROLOGICAL SIGNATURE OF ENERGY HEALERS ......................................................... 198
CHAPTER XXXII: MISCELLANEOUS TOPICS ................................................................................................................ 209
CHAPTER XXXIV: MORE OF MY TWO CENTS ............................................................................................................. 215
CHAPTER XXXV: THE PISCES AMONGST US .................................................................................................................. 218
CHAPTER XXXVI: AYANAMSHA ....................................................................................................................................... 220
CHAPTER XXXVII: JYOTISH: A RECIPE FOR EASIER LIVING OR A WAKE-UP NUDGE FOR THE PREPARED
SOUL? ........................................................................................................................................................................ 223
CHAPTER XXXVIII: FATE OR FREE-WILL, THE EVER CONTINUING PUZZLE OF OUR BEING .......................... 226
CHAPTER XXXIX: SATURN’S BLESSINGS ......................................................................................................................... 231
CHAPTER XXXX: ESOTERICA .............................................................................................................................................. 234
APPENDIX A: A MINI-GLOSSARY ..................................................................................................................................... 239
APPENDIX B: RECOMMENDED READING AND REFERENCE MATERIAL .............................................................. 243
APPENDIX C: BIRTHDATA FOR STUDY, RESEARCH AND PRACTICE ................................................................. 246
BEGINNING A JOURNEY ON A NEVER-ENDING PATH ........................................................................................ 263
A close look into an example chart ..................................................................................................... 268
A PRIMER FOR LEARNING JYOTISH
BY
Rohiniranjan, CRYSTAL PAGES
{© All rights reserved by author since 1980 when this document was first born}
Crystal Pages and the author of this primer, hereby, expressly forbid the copying or disseminating of
portions or whole of this copyrighted material and other components of this primer or associated training
courses, or to incorporate these in any published format, including electronic, magnetic and other media, for
profit or otherwise, without receiving the expressed permission of the author.
This body of work is lovingly dedicated to all those individuals who arrived in this realm before me, who
gave me the gifts of life, of love and knowledge, and to those who have surrounded and supported me with
their kindness, sharing, love and patience, and finally I dedicate this work to those who shall remain behind,
when I would be here no more, and who will continue to put to the test of time everything that those who
came before them had left behind. May this illuminated link of human experience known as jyotish continue
forever.
PREAMBLE
With great pleasure, and a sense of personal accomplishment, I present this updated third version of
my offering to you. I am pleased to offer a downloadable web-version of this without charge. Thereafter
those who wish to acquire the extremely affordable low priced Crystal Pages Jyotish CD (was jyotishvani a
more expensive customized version) will get a higher resolution, full version of this and other documents,
audio files, tonnes of birthdata, and gifts such as compilation of web questions and answers asked by
individuals and responded by me in the past. It is very heartening to see that the earlier versions of this
primer had been found to be useful by readers and many students of mine, and their suggestions have been
incorporated to the extent possible in this edition; hopefully, resulting in an overall improvement. I have
tried to present the essence of jyotish in this work, stripping away as much as possible the puritanical,
religious and fundamentalistic overtones that plague modern jyotish considerably even today, at least 2000
years after its inscription, if not after its original formulation ore revelation as some insist, which was
understandably eons before the quill ever touched the papyrii anciens.
Jyotish has made quite the striking impact all around the world. None of this has happened overnight
and much of the current success and popularity of jyotish can be traced back to the early, dedicated, hard
work of Late Dr. Bangalore Venkata Raman, the famous editor of The Astrological Magazine, who is wellknown for his wonderfully lucid books and lectures in English on Hindu Astrology (Jyotish) and for his
uncanny mundane astrology predictions that have appeared in his editorials over the last many decades.
Recently, many other astrologers have contributed their energy and unique strengths to the service of this
divine craft of astrology, worldwide.
Many individuals who have tried to study Jyotish on their own start out with much enthusiasm but
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soon their spirit gets dampened by the deluge of exotic terms and concepts that are utilized in many
presentations. It is understandable and expected that some of the basic approaches in vedic astrology would
require a certain amount of learning and orientation. This somewhat onerous task practically begs for an aid
that would sustain the level of interest of the student. To this end using one’s own horoscope as a learning
tool helps tremendously. The personal relevance for the student of such an approach is undeniable;
moreover, utilizing one’s own horoscope also allows the student to gauge the usefulness of this different
form of astrology that s/he is learning, and serves as a tool for assessing one’s progress. One must not stop at
this most important chart and try their best to 'experience' as many charts as possible. This added practical
touch increases the value of such learning and is perhaps very similar to what used to be the oral tradition in
many schools of astrology in ancient India. The immediate and ongoing interaction that is possible in a
classroom is fairly restricted in a correspondence course setting, but where the will is strong, and dedication
high, much progress can be expected despite the limitations inherent in this new medium of teaching using
didactic material and internet.
Over the years, my growing experience in teaching on-line and in face to face settings has provided
me, hopefully, with a clearer understanding of what many students desire from such a course and what are
the best ways of maximizing its benefits to them. However, when one deals with individuals, there are
always nuances, surprises and always some room for further optimization. I, therefore, encourage all
students to provide me with their valuable feed-back and suggestions for improvements in this course. These
have and continually will be taken into account seriously and incorporated as efficiently as is possible.
This course is aimed at a wide readership, beginning with the neophyte for whom much of this
manual is intended, including the experienced student of western or tropical astrology who wishes to become
familiar with Jyotish. It is also suitable for anyone who has very little familiarity with astrology, but is
curious about it and wishes to become more knowledgeable in this fascinating subject. Astrology may be
viewed as a language consisting of definite elements, that when put together intelligently can enable a skilled
astrologer to faithfully describe one’s surrounding human universe, and to explore and try to understand
practically all activities that fall under the domain of 'human experience'. The intermediate and advanced
student would find much of this manual as a useful refresher with some different ways of looking at
traditional aspects of jyotish and would find through self-practice all of this to be a useful means of learning
that goes beyond typical correspondence course format and provides some of the practical elements of
traditional learning in the form of teacher-student interaction through email. Nothing can replace a
dedicated student-teacher interaction, if engaged into sincerely.
You will perhaps find my attitude and approach towards astrology somewhat different from that of
traditional astrologers. While there is no room for sloppiness in becoming familiar with the basic building
blocks of astrology, there does exist a certain role for experimentation in jyotish that must never be played
down or shied away from. Such exploration must not be misunderstood as a disrespectful questioning
directed against what the ancient sages conveyed, but a sign of the times and the nature of the yuga that we
live in. Not all techniques work equally well in all (or even many) charts and I feel that a tendency to dangle
before eager students, astro-carrots with more crunch than calories must be resisted. Some astrologers may
find it imperative to not stray one iota away from 'tradition' and if it works for them, then that is fine. As in
most other things in life, staying closer to the happy mean, away from extremes in views and approaches is
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strongly advised initially. Most of the 'thorny' issues arising from differences in interpretation by modern
savants would fall beyond the scope of the beginner jyotishi and even if one comes up against those, these
should not be considered a deterrent towards learning this fantastic and illuminating craft. In the end,
whether it is ayanamsha, or a certain dasha, or the interpretation of a twisted or complex, half-verbalized
rule, it would be the individual jyotishi who would need to find a position where he or she is comfortable.
No amount of "Trust me, I know best!" or similar statements from teachers or experts would suffice to erase
the doubts for a significant length of time. The jyotishi who attempts to work from a 'space' that is riddled
with doubts would soon find out that this baggage of uncertainty can be a crippling burden to carry and may
even bring his progress to a complete halt. In other words, do not wait too long for the crystal clear perfect
answer. Begin at some point and refine your approach as you progress along the path. This personal work is
absolutely essential and there is no course, certificate or book that will ever give you more than the
beginning, the starting point for a path that you must carve for yourself, with the help of the steadying
influence that a mentor provides.
There will be times, especially early on during one’s training, when some of the things just would not
make sense. This might be more so while one is trying to lay down a foundation of 'bricks' that feel
unfamiliar. With perseverance and patience, the framework does begin to make sense, as my own and
experiences of others indicate.
Being for the most part, self-taught (with the help of many books, ancient and contemporary and then
patient tolerance displayed by willing friends who did not mind my incessant prying into their lives as I
pored over their charts!), I do not claim to be a truly dyed-in-the-wool follower of any straight and narrow
astrological school or path. I have primarily studied the Parashari system of Jyotish, I have been influenced
by some of the nadi grinthas and I have been helped by studying selected aspects of the Krishnamurty
Paddhati of stellar astrology as well as portions of Jaimini system. I admire all of these systems and do not
see any reason to not embrace all that works, and that is exactly the stance I recommend that my readers try
initially and if they feel comfortable, hopefully, would continue to adopt for years to come!
Vedic astrology can be likened to a vast ocean. It has existed long enough to avoid not becoming one.
The more one gazes into its unfathomed depth, the more one finds techniques, some clearly laid out, others
not so lucidly and a few merely hinted at in passing and often subject to unique interpretation by different
individuals. The plethora, though, is mind-boggling. For the seeker who revels in novelty, there is plenty that
is offered in jyotish, and yet, as one goes through life, looking at charts, one after the other, some of the
techniques do seem to work better in one’s hands and tend to get used more. This is natural and must not be
resisted. Please remember, though, that the slowly growing coral reef of understanding that supports your
feet must never make you feel so contented as to not want to reach deeper into the ocean of Jyotish that lies
between you and the horizon of total understanding and wisdom.
Contrary to popular 'notions', jyotish does not really require one to cram to memory thousands of
combinations or intricate mathematical techniques (though the opportunities, temptations and to a certain
extent, the utility in doing so definitely exist!). A fair amount of jyotish is based on using the primary
symbolism or axioms through some very simple and straightforward logic. I hope I would be able to share
these with others through my writings and conversations.
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The first version of this was a 'course' which grew in stages over many years first starting in late 70s
in a correspondence format, then going online in a variety of formats. Having learned jyotish through the
extremely hard and lonely way, I had always carried a dream within my soul. To simplify and present jyotish
to as many individuals as I can, with minimal jargon and certainly without any hype or lofty, illusory claims
of some secret code that can be deciphered only by a few. Through the last many years, I have provided
instructions to individuals and groups in face-to-face settings, through correspondence courses, through my
writings and through on-line telecommunication media (QLink, Compuserve, GEnie, as well as in Internet
newsgroups and mailing lists). Given the constraints I have, at this time, these had to do. The most
satisfactory mode of instructions has, obviously, been in direct settings where the teacher and student can
provide ongoing feedback and assess the state of progress of the learning process and communicate better.
This element of two-way communication is not smoothly possible even in on-line sessions, through
telecommunication conferences or group conferences carried out electronically. The same is true for a
'traditional' correspondence course. However, the latter being the most cost-effective and self-paced mode of
all, I chose to adopt it for my instructions. The course manual that you have in your hands is an important
component of this course. Students should try to go through the material, several times and gain a foundation
about the terms and quantities involved. Depending on your background, some of this will seem easy, almost
old hat, and some of it may be new. But please do persevere. In the next stage, you will begin to look at the
charts, your and of others, against the background of the chapters and issues raised in this course-manual.
You will gain substantial benefits from this course if you put some effort into mastering the basic aspects of
jyotish that have been outlined in this manual, some through understanding and some by memorizing and
becoming more familiar with the alphabet of jyotish. Try not to get too ambitious and begin to read a lot of
books and flit from technique to technique without gaining adequate experience and a level of comfort in
using those. This will certainly lead to confusion, and I speak from experience, mine and of others.
Once familiarity has been established, practical aspects would take precedence and assignments and
regular practice will become the dominant theme.
Brihat Parashar Hora Shastra (BPHS) and Uttarkalamrita (UK) are two jyotish texts that all jyotishis
must study very well, in this order. The translations by G.C. Sharma (BPHS) and Dr. P.S. Sastri (UK) are the
best (details in bibliography). While not of interest to most students, I do actively encourage and support
your getting involved in a focused research project in jyotish under someone’s guidance. This will definitely
be an educational experience of great importance. The individual must be a self-starter and highly motivated,
with adequate time and energy to devote to this activity.
This body of text has been developed and revised over a period of many many years. I had been
quite driven, originally, to simplify things but over time realized that this might not be the best way. Despite
assurances to the contrary, I think over the last couple of decades writers and teachers have bent over
backwards to sugar-coat the education of jyotish a bit too overzealously. This has not necessarily resulted in
much benefit to either the students or to jyotish. Over time, my focus and style has changed even in
delivering instructions and it is quite possible that in order to simplify things, I might have presented jyotish
in a somewhat 8-bit version as opposed to the 256-bit version that it deserved. Evidence of this will be
identified by the sharp individuals who peruse this primer, but please let that not distract you and get you all
hung-up on those things. Forge ahead and discover if there is something of interest in further pages, so
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please do plough ahead. I have not gone over with a fine-toothed comb through the entire text, as best as I
would have loved to. That would have delayed the release of this edition even further and so while not in
perfect state, the offering is still being made in the hope that the useful stuff does not get bogged down in
anal meanderings.
If you find some of this material repetitious, do not grow impatient. By the time that you have
finished studying this primer having practiced on your own alongside, I expect you to feel confident,
accomplished and this experience of viewing jyotish through this viewport, worth your while. Please feel
free to give suggestions to improve this and additional course material. I might offer more advanced courses
and instructions in Jyotish. Jyotish that works and NOT just provide you with a multitude of techniques and
leaving you to pick and choose from. Having travelled this path, on my own, often without any help, I know
the anguish first hand. And, also I know that it is not necessary!
May the Divine Blessings light up your life and path and may you proudly deserve to be called a
Jyotishi, one who carries the light of knowledge, love and understanding in service to others!
PEACE TO ALL BEINGS
Rohiniranjan
March 26, 2005, 1:57 PM EST @ 75W42, 45N25
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CHAPTER I: VEDIC ASTROLOGY, A PERSPECTIVE
An astrologer hailing from India, on arriving in North America, comes across several new names for
the system of astrology that he was trained in. Hindu astrology, vedic astrology, Jyotish, etc. Of these, hindu
astrology is in a sense a misnomer. Hinduism is a religion and although it has influenced Indian astrology,
particularly by adding the emphasis on reincarnation, past-life experiences and the karma/dharma angle, the
two perhaps should be dealt separately. The term vedic astrology refers to its origin in the Vedas -- four epic
tomes allegedly recorded centuries ago and perhaps centuries apart from one another that embody the verbal
and other records of the ancient cultures of India -- and other ancillary texts also allude to astronomical and
astrological principles. Jyotish or Jyotir-vidya (Jyoti = light, vidya = knowledge or study) literally means the
study of light, or of the illuminated (heavenly) bodies and therefore includes astronomy and astrology. The
main-stream Jyotish practiced today has incorporated the Arabian/Persian Tajik system very nicely and
hence modern Jyotish may now be called truly transcultural without raising any eyebrows or turning up of
noses!
Another thing our astrologer from India faces on crossing the oceans is the mysterious veil that still
surrounds the topic of Indian astrology in the west, enhanced by the disjointed bits and pieces of information
available regarding its mode of operation. The entire body of ancient original literature on Indian astrology
exists (mostly on dried palmyra leaves; some of it available in the virginal untranslated form to only a few)
as verses in Sanskrit, Tamil and other Indian languages ranging from easily understood basic common-sense
factoids to poignant, often terse and sometimes ornate passages with numerous possible interpretations
(which is responsible for the differences existing between many of the translations and transliterations that
most of us study). Many modern students find this enormously confusing, taxing on their memory and some
even give up in frustration. Compounding the complexity of the situation is the fact that at least some of the
ancients texts, though generally attributed to the pen of their originator, are products of the oral tradition and
were probably scribed much after the original delivery and perhaps had been modified by followers over
centuries for a number of right, wrong or mixed reasons. Indians pride themselves on their ability to
memorize and recite verses after verses, but what whether what we have today is beyond the shadow of any
doubt the uncorrupted original is simply not known. Furthermore, most of the available text is
unaccompanied by example horoscopes and these pithy tomes certainly do not make for easy reading. India
for the past many centuries had been invaded by foreign cultures and it is not unreasonable to speculate that
some deliberate attempts could have been made by the bearers of 'knowledge' to codify and to make the
documented and memorized knowledge in their possession as inaccessible as possible to avoid its total
destruction during invasions and take-overs and for simple reasons of territoriality and exclusive possession
of these gems.
Unfortunately, many teachers give the impression that vedic astrology is extremely difficult to learn
and they themselves continue to follow original recommendations to the letter, often resulting in the use of
difficult, time-consuming, mathematically intricate techniques where simpler methods might have worked
more efficiently.
Jyotish recommends using either the whole sign as a house (bhav) or one of two methods of house
divisions. These are, the equal house division (where each house is 30 degrees wide with the rising degree
9
forming the mid-point of the house, often referred to as a candle in the middle of a room throwing light
equally all around it) and the other house division system, very similar to Porphyrii's house division, that is
described in the Shripati Paddhati, and is used in the standard shadbal strength determination method.
However, a majority of texts when talking about yogas or combination in a given house do not specify either
method, leaving it to the reader/interpreter to decide which one to choose. Some, in fact, recommend using
the whole sign regardless of the rising degree. According to this method of slicing the celestial zodiacal pie
into 12 segments, regardless of whether the first or the last degree of a sign is rising, any planet anywhere in
that sign would be considered as occupying the first house. It is understandable that this would make us
computer-toting modern astrologers rather uneasy, but let us put our electronic abacii away and think for a
moment. Is it not true that house divisions are really attempts to impose on the chart a mathematicallyprecise and ordered structure based on a foundation that is built on the rather arbitrary, nebulous division of
the zodiac into 12 signs? Borrowing a concept from Krishnamurty, think of a planet (loosely including the
luminaries and nodes) as a light bulb and the sign it is in as a reflector or filter of a certain spectral
characteristic. If Mars is in Pisces, it would express many of its effects in a certain way regardless of where
in the sign of Pisces it is. We can perhaps simplify matters by NOT imposing an artificial (though arguably
intellectually more convincing) house-division over the cosmic ecliptic pie that we call the zodiac. Those
who have studied the tropical house-systems in use would be familiar with the large number of these with
mathematical and even philosophical justfications for those. Unfortunately, this is not entirely a logic-based
situation and is pregnant with uncertainty and symbolism which may not have universal connotation and
leave room for discussion and flexibility.
In Parashari vedic astrology a very prominent consideration is given to yogas, planetary
combinations in a horoscope (conjunctions, oppositions, mutual receptions etc.) and most of these pertain to
lords of specific houses. For instance, conjunction of the lords of 9th and 10th houses in the 10th house
bestows a regal (Raja) yoga. We must take this to mean the 9th and 10th signs from the ascending sign and
not 'houses' by equal or any other divisional system. In delineation of yogas, the whole-sign house system
works well and that is what is followed by many Indian astrologers. Similarly, when applying the
vimshottari dasha system the sign-as-a-house rulership of planets prevails. Therefore, this is what we will
use for now. There are those who are of the opinion that since vedic astrology developed in India, close to
the equator, there was no need felt for house divisions, which essentially create significant shifts as one
moves away from the equator. This, incidentally, brings one face to face with the well known problem of
house system collapsing in the circumpolar region, and the intercepted signs, etc. This is a problem and
would remain a problem even if one does not use house systems because one would still need the ascending
sign and ascending degree and as we know some of the signs rise for very short times or not at all in the
circumpolar regions (nordic countries for example), hence the predominance of Virgo and Libra ascendants
at higher latitudes. Personal experimentations with bhava charts, bhava lagna, etc. would be carried out by
those students who would like to.
It might appear that it should have been very easy to figure out what works and to discard that which
does not, in quickly reaching some form of a consensus about the astrological rules that are useful. However,
astrological delineations are generally multifactorial interactions occurring at multiple levels (sign, house,
vargas or divisions and asterisms, etc.) and rarely 'cut and dry'. There are not that many absolute
combinations or factors which directly and with unwavering accuracy serve as definite portents or
indications. Moreover, not many astrologers really have the wherewithal in terms of time, resources,
knowledge and interest to carry out watertight unbiased research all the time. So we all do what we can, bit
by bit, and we include and test what other astrologers recommend and adopt or stick with whatever works.
Quick and dirty this might sound to the purist, but real life is more 'earthy' than ethereal.
While we are at it, I might point out the natural tendency in most individuals for referring to planets
as causal entities, such as Mars expressing its effects or Mars causing this or that problem or Jupiter
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JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges --
©
All rights reserved, since 1980
bestowing its grace and gifts upon an individual. In a devotional sense, such can make sense because in that
context, we are not referring to the planet that is out there but the energy that we symbolize in astrology as
attributed to Jupiter or Mars. One can view the influence of a planet not as a direct object-to-object influence
but a combination of surroundings, circumstances, mental-sets, behavior and reaction patterns, etc., that tend
to prevail during the period (dasha) or transit of a planet, to name a couple of instances. It somehow seems
easier for most of us to personify planets and think of them as individuals with specific preferences,
qualities, strengths and weaknesses, things that they are comfortable doing or surroundings that are
conducive to them, etc. There is nothing wrong in this form of describing the planetary influences (or more
puristically, influences associated with planetary symbols used in astrology {see article of fate and free-will
towards end of this document for the concept of planets deified); however, there is the risk of someone
picking one’s statements and presenting those as proof that astrologers are fatalistic and believe that Jupiter
makes one do this or that. This is ridiculous and sad! Vedic astrology is far from fatalistic or concretely
deterministic and this is clearly illustrated by the plethora of upaayes or remedial methods recommended in
jyotish. Nothing is cast in stone, is what the ancient sages are saying, essentially. However, we must also not
go out on a limb and fall prey to the illusion that we are omnipotent and can do whatever we please. We will
always be working freely within the leash of our karma. Our karma is not some blind, cruel and autocratic
fate but, rather, the cumulative consequence of our past actions. The leash of karma limiting our movement
and defining our boundaries is created by little pieces of our very own decisions and actions. One may say
that today's destiny was in actuality yesterday's free-will. Good deeds add length to our leash, increase our
freedom and extend our reach. The leash is not absolute and often takes up so much of our attention that we
forget that it is possible to be rid off the collar itself, if we use the Divine Gift of Human Life, properly, with
devotion, non-possessiveness, humility, love and service in our thoughts, words and actions.
Over the years, mulling over and messing around with all of this often leads to the realization of the
fact that Jyotish, the vedic system of astrology is actually frugal in its data-requirement and indeed can be
reasonably easy. A lot of information may be gleaned about a person or a venture just by considering the
ascending sign and sign positions of the planets in the relevant charts. Even timing of events can be
attempted in a crunch by using transits (with some caveats and justifiably reduced expectations regarding
accuracy of such delineations). However, for really accurate timing and detailed analysis one does have to
take into account the vimshottari dashas and that is where accurate longitudes become necessary. Firstly, the
accurate position of the Moon is needed for determining the exact balance of the first dasha (by proportional
motion), and the accurate positions of the others for determining their sign, star and asterismal-sub (the
angular derivative of a dasha sub-period, the star being the angular derivative of the temporal dasha period;
the arcs and time periods are mutually inter convertible; see Chapter V: dashas).
We also require accurate longitudes for constructing vargas or divisional or harmonic charts and for
determining planetary strengths. This is where we are likely to run into a lot of emotions. Many astrologers
love to present their preferred system as infinitely more complicated than it is or needs to be. They would
talk of scores of divisional charts (splitting the zodiac down to about 12 minute slices) and complex
ashtakvarg (a very interesting point-system where planets contribute certain points to each house)
calculations, and intricate longevity calculations etc., whether they use these routinely and consistently in all
cases in their daily practice is another matter!
Also consider that this rather polished, extremely complex and professional-looking package, often
rests on very shaky legs, operationally. This is because, most birth-times are recorded inaccurately.
Surprising as it may sound, birth times appearing in hospital records and birth certificates can be off by at
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©
least a few minutes and occasionally by as much as half an hour if not more. Carelessness, lack of
astrological-awareness in those that record the epoch, a super-busy medical team, an inaccurate watch and
above all the uncertainty in reaching an agreement regarding the most appropriate moment during the birth
process itself that might be the most valid birth epoch. All those meticulously calculated divisional charts
and vimshottari dasha micro periods calculated down to hours and minutes and even house cusps, for that
matter, are immediately rendered useless if the birth time itself is not accurate to begin with. Ancient vedic
texts mention that in Kaliyuga (the last of the four phases of creation/destruction, that is believed to be
currently operating (unless you are partial to Swami Yukteshwar's equinoctial cyclical scheme of yugas
described in his book, "The Holy Science", a very interesting system worthy of being studied), the moment
of the delivery of the entire body of the child and its contacting the earth (bhoomi-patanam) must be taken as
the birth epoch. Well, these days the child usually lands in a receiving blanket in a tray or into the gloved
hands of the medical attendant. So, there goes our only hope of finding the true moment of birth. Well those
ancient sages were people with foresight. They knew that we "moderns" would try our best to bungle and
botch their system, so they outlined several very interesting systems of birth time rectification for
pinpointing most birth times easily.
An epoch that is often favored by many contemporary astrologers is the moment when the newborn
takes its first breath, often presenting itself as the first 'wail'. If we reflect for a moment, an infant, as long as
it is within its mother's womb, surrounded by the bag of waters, is receiving all the physical substances
through the placenta which brings the blood of the mother and the infant close enough to make the exchange
of materials possible without the two blood streams mixing or coming into direct contact. Nutrients, some
immune-factors, hormones, drugs and medicinals, chemicals-good and bad and gases like oxygen and carbon
dioxide are exchanged across the placenta. At this stage of development, the body of the developing fetus is
almost entirely dependent on the mother. As soon as it is born, it is compelled to breathe the air directly and
receives, in addition to the substances, such as oxygen and other chemicals in the air, the vital substance,
often known as Prana (Chi) which is perhaps truly the vital life energy. If we look at the situation from a
physical perspective, the biological membranes that form the blood-to-placenta and placenta-to-fetus
circulation barriers are not unregulated and can only let physical substances of a certain size, electrical
charge and solubility pass through. The membranes generally cannot pass energy directly through. The
human fetus; therefore, directly experiences the vital energy of earth and air, the prana, only after it is born
and begins to breathe independently. This first intake of prana, the first cry, the first breath is thus
appropriately the true birth moment for an individual.
Even after this has been resolved, there exists the niggling 'little' problem of ayanamsha or
precessional correction. There are literally dozens of recommended values for this correction (ranging from a
few minutes to several degrees). The longitudes of planets (and consequently, the dashas, ascending degrees,
sometimes even signs in cuspal births, and certainly all the finer harmonic divisions) would vary
significantly depending on whose drum one chooses to march to. Compounding the misery is the fact that it
is often possible to attribute a given effect to more than one specific factors or combinations. At this point if
we step back and ponder upon all these variables that we may encounter, we would realize, much to our
horror, that it would constitute a researcher's nightmare if one were to try and sort out things, particularly
because of the multiple explanations possible for justifying any given effect (yes, even when aided by the
mighty computer!).
It is hardly surprising, therefore, that most practical jyotishis, even if they do not openly accept this,
do not think it efficient to calculate or consider all of the numerous charts and vargas or take these into
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account all the time, presumably because of the possibility of an error in birth time being always there. If one
were to follow articles in Indian astrological magazines, this would become readily apparent. I hope I am not
giving the impression that divisional charts, etc., are totally unnecessary. They ARE very useful and improve
the accuracy and depth of a reading provided the birth time on which they are based, is accurate, and the
precessional correction is, as well. Without these preconditions and precautions, it would be like using a
highly precise super accurate aiming device that is mounted on a wobbly tripod!
Generally speaking, when using birth times rectified by the standard methods (or using horary charts
which are ideally suited for individuals with unknown birth times), whole sign as the house method,
Yukteshwara's precessional correction (very similar to the more popularly known 'Raman' ayanamsha)
coupled with the use of the solar 365.25 day year yields good results. I have personally had good results with
Lahiri ayanamsha and 360 day year, as well. For this course, we will stick with the former (Yukteshwar
ayanamsha/365 day year) for consistency. Obviously, some of you might like to experiment with other
values and techniques but for those who would rather not, the above recommendation might be satisfactory.
And, we do need a starting place and this provides us just that. Also, something that I heartily recommend is
doing semi-blind analyses or "cold-readings" where only the birthdata is know. The student-astrologer
should initially work from epochs, with as little direct contact as possible with the client. In my personal
experience, my biggest confidence-builder was the period during which I delineated charts strictly by mail
without any direct contact with the subject, and working only from the birthdata. In a typical consulting
situation, it becomes very difficult to avoid non-astrological biases which can modify the readings,
something that the beginner can do very well without!
One often wonders about the basis for using sidereal zodiac and for not including the trans-saturnine
planets. One comes across several references in jyotish to the "drik ganit" (variant, drig ganit) or 'calculation
of the visible' entities, in jyotish texts. If one were to look at the sky, one would immediately note that the
sidereal or constellational zodiac is the one that is directly visible. A planet in sidereal Libra would appear in
the zone of the sky against the visible Libra constellation. Please note that the tropical signs are not linked to
the visible constellations. Saturn is the farthest planet that can be visible to the naked eye (at least some of
the times). Anything beyond that was not taken into consideration for readings by the earlier vedic
astrologers. However, in all fairness, we must realize that Jyotish does take into account numerous invisible
or computed points, such as the lunar nodes, mandi, gulika, dhooma, vyatipata etc. Another thing to consider
is that the orbital periods of transsaturnine planets are close to the typical human lifespan or larger. With
Uranus clocking in at 84 years as the time it takes to circle the zodiac, most individuals would not experience
the transit influence of one whole cycle of Uranus (and other slower trans-saturnine planets) during any
significant period of their lives. They would, however, feel the impact of Saturn and all the other visible
planets a few to several times during their lifespan. Does this mean that people who live long, tend to feel the
impact of Uranus (or uranian energies!) more than others? Are people living in developed nations where the
average expectancy of life is longer more likely to be responsive to the transsaturnines? Are animals whose
lifespans are shorter than a planet's orbital period more responsive to those with orbital periods smaller than
their average lifespan? A dog or a cat, therefore, has no use for Saturn and planets beyond. Interesting
possibilities for research. Despite all of these, the brave jyotishis might wish to cautiously experiment with
the trans-saturnines in charts of human beings, fully realizing that they are almost completely in uncharted
waters. They will have to figure out the rulerships, exaltations, debilities, friendship/enmity, benefic/malefic
and other attributes in order to be able to apply the principles of jyotish to these 'new' elements.
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[A general note that would apply to many of the sanskrit terms used. Often a term such as bal is written in
english as bal (north indian preference) or bala (south indian preference), the ending 'a' reflecting a
pronunciation similar to "gull" or 'dull'. This should not create too much of an anguish, since it is often
difficult to phonetically spell sanskrit words in english. The meaning is what matters, of course!]
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CHAPTER II: ASTROLOGICAL POTPOURRI
The entire body of astrological knowledge that we have inherited from the ancient people is complex,
variable -- on odd occasions a tad inconsistent and probably as contradictory as human experience itself. We
astrologers follow two different types of zodiac as well as a varying number of planets, other heavenly
bodies and mathematical points, multiple systems for timing of events, and many ways of determining
precessional corrections and house systems. While most house systems can be mathematically validated,
rationalized and justified, in our quest for order and mathematical precision we forget that the origin, and the
infrastructure, that all this is based upon is tenuous and highly symbolic at best. Given the 360 degrees of the
ecliptic circle, we do not exactly know why our forebearers divided the ecliptic belt into 12 signs. Judging
from the lack of sharp demarcations between the constellations, as we peer up in dark, the number of signs
could easily have been more or less? And, why were these signs assumed to be of equal dimensions by the
ancients? Even more amazingly, how did it come about that those signs were represented by very similar
symbols and ascribed similar attributes by different cultures? Given the enormous diversity of astrological
approaches and techniques used by different cultures spread across our world, any hypotheses of a single
origin for astrology do not sound very convincing. If it were so, there would have to be more conceptual and
operational similarities between the systems, transculturally, but we know that this is not the case. We only
have to look at the differences in the precession, the role of aspects and other rules of operation between the
tropical and the vedic schools of astrology, for instance, to appreciate their technical differences. This is not
to say that there could not have been some exchanges between the ancient systems of astrology. Trade links
existed between ancient India and other parts in the world and it is quite likely that there was more to this
link than merely trading of spices and gold. It seems reasonable that the concept of 12 houses sprang from
the almost universally accepted division of the zodiac into 12 signs, a very arbitrary, highly empirical and
symbolic paradigm at best. That the paradigm 'works' so well does not in any way exonerate it from being
entirely symbolic and rather empirical (based on observations and correlations).
Astrology and psychology appear to have one thing in common. Anyone and everyone feels justified
in having an opinion about these and many even go as far as trying their hand with either without spending
the time and effort required to master the basics. They would not dare do that with physics or medicine. We
all know at least one or more 'party' astrologer and the 'office' psychologist (also known as the drinking
fountain therapist or lunchroom analyst!). It is this imaginative, 'entertainment' aspect of these soft sciences
that lingers on in people's minds. Astrology shares the diversity of approaches and techniques prevalent in
psychology and this is often used as ammunition against astrology by skeptics. "How can one set of
astrologers following a zodiac that is almost a sign behind what is used by others manage to reach similar
conclusions?", they ask. How can the siderealists reconcile with the numerous values for the fiduciaries
suggested for precessional corrections? The list of seemingly mind-boggling arguments goes on. Why are
there so many house divisions, all of which collapse at the poles anyway? How come we are more strongly
influenced by a distant planet like Saturn than by Mercury which is closer? What are these ethereal
radiations and energies that some astrologers keep bringing up in discussions when attempting to explain
how astrology works? Why have the scientists not been able to measure these? Well, truth be told, scientists
could not detect atomic particles a few centuries or so ago. That did not mean that chemical reactions
between atoms did not take place, back then. We astrologers are having enough trouble deciding on which
rules and techniques seem to work in deciphering a chart, let alone coming up with a unified theory
explaining the modii operandii of astrological influences. Perhaps astrologers should not try too hard to
explain why astrology works yet, and instead focus on showing the world (and to themselves) that it works
in a diverse variety of settings and situations. This in a sense would be similar to the way that modern
medicine made inroads into our society, initially showing its positive and salutary effects and then more
recently focusing on the mechanisms and explanations that underlie these effects.
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In the above sense, every conscientious and serious-minded astrologer could work like an empirical
scientist. He would learn the rules, applying these, while accepting and reapplying the ones that work and
rejecting those that did not work. After several years of doing this, each of us would accumulate a data-base
of anecdotal evidence (usually unrecorded other than in our brains). What we need is to pool all these into a
common school of astrological thought. Having said so, I realize that it is very hard to be open-minded about
something that is so very different from one’s usual approach and it is more convenient to ignore that other
view-point and to continue within one’s accepted and partially-tested frame of reference. But, true progress
rarely travels along paved roads. While we get all wrapped up in the current drive towards scientification of
astrology, we must not lose sight of the fact that astrology is primarily a language for describing human
experience. Hence, there will always be a side of astrology that would always remain a step or two beyond
the reach of science, its tools and techniques.
A major difference that I see between approaches adopted by followers of the tropical systems
(loosely speaking, western astrology, including cosmobiology) from those following the vedic system lies in
the use of 'aspects'. By emphasizing and elaborating on planetary effects caused by interplanetary arcs and
developing it to a refined system over the years, the western astrologer has, to a significant extent, factored
out the effect of precession from his delineative approach. The vedic astrologer does consider aspects but in
a very different way by using only the opposition (all planets), trines (Jupiter), square (Mars and Saturn),
sextile (Saturn) and quincunx (Mars). Other aspects are utilized in strength determination (planets and
houses) but hardly any jyotishi gives those partial aspects a serious consideration during examination of
planetary associations while delineating a chart. Also, the vedic aspects themselves are neither good nor bad
but simply represent a channel or link which connects the aspecting and the aspected body, blending their
effects together. The quality of the aspect depends on the intrinsic nature and rulership of positive or
negative houses and the many forms of relationship between the aspecting planets. In other words, some
squares (Mars aspecting Saturn) may signify challenges, while others such as, Jupiter square Moon forming
the benefic gajakeshari yoga would indicate opportunities that may literally fall in one’s lap. Aspects are
viewed more as connecting links, drishtis or glances, the meeting of eyes between planets, making a
connection, rather than a strict point of influence that exists around a planet like a "field" with trigger points.
This must be clearly understood to avoid confusion arising out of using the term "aspect" interchangeably
when utilizing the western and vedic systems.
Some modern researchers have probably laid excessive emphasis on Sun signs and Moon signs in
trying to correlate things such as one’s vocation and the influence on it of one’s sunsign while totally
ignoring the good old tenth house. This tendency 'to select one out of several indicators in formulating a
conclusion or prediction' is often seen in impatient neophytes, a tendency which is soon corrected by a few
years of practice and red-faced failures. And, such an approach is inherently tricky. Eysenck and Nias in
their book "Astrology: Science or superstition?", a generally even-keeled critique and exploration of
astrology and cosmobiology, quote a study by Van Deusen who discerned marginal correlations between
Sun-signs and certain professions. A logical question arises in one’s mind. In instances where the sunsign
did correlate with a certain occupation, did the researcher examine if the Sun was somehow related with the
10th house, its lord or significators? And in those instances where the sunsign did not seem to jive with the
expected vocation, was there an absence of links between the sunsign and the tenth house? Unfortunately
such analysis was not carried out or reported. Eysenck et al., often remarked in their book on the poor choice
of statistical technique used by most astrological researchers. The above study, in my opinion, reflects poor
design as well, for not having taken into account all relevant factors. These days with all the computerized
help that is available for calculating charts and maintaining research databases, we no longer are left with
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any excuses for shying away from multifactorial, multivariate analyses of astrological data. And that is what
our old supercomputer (the walnut between our ears) had been doing all along when we analyze a chart.
When we examine a chart, we usually take several factors into account and do not jump to a conclusion on
seeing a single planetary indication. We have no choice but to adopt the same approach when carrying out
research. A lot of myths surround statistics. I would perhaps not be wrong in saying that any astrologer who
can erect a chart has the necessary math skills to delve fairly deeply in statistics. While not perfect, statistics
when used with care can show us real trends and we must make an attempt to learn and apply those in our
research. The mental effort and change of attitude regarding use of statistics could only help elevate the
status of astrology as it did for psychology. Personal databases (mostly existing in one’s head or on
indecipherable scraps of note paper), individual anecdotal experiences and impressions might work well for
the individual astrologer but in the end it is wasteful since the knowledge goes away with the person or can
be passed on to only a few. A well-recorded log of astrological rules that work (and WHYs if possible) even
if unpublished has a longer life and potential usefulness than hundred times as much information locked
away in one’s mortal memory centers.
While the usefulness of astrological advice given in a face-to-face situation is significant, it is also
true that any such encounter is more likely to bring into play non-astrological factors and faculties. These
might range from non-verbal (or verbal) cues, one’s intuition or other recognized and unrecognized psychic
abilities and depending on the astrologer's personality, adds a certain amount of psychotherapeutic coloration
to the consultation. Several astrologers recognize this and believe that this enhances the practical value if not
astrological purity of such a session. Perhaps so, in the professional astro-counseling setting, but this does
nothing to clarify or elevate the status of astrology. We must work exclusively from the charts erected for the
birth or query time or other suitable epochs. Going a step further, I personally prefer taped or written reports
with no face-to-face contact. I visualize a lot of astrologers shaking their heads in dissent at that statement,
but I feel this is the only way for one to test the validity of astrology. Armed with only the charts, we have
no recourse but to use primarily astrological indicators to prepare our reports. On the one hand this relieves
us from the undesired pressures of responding to non-astrological cues, and on the other hand it improves
our motivation to be extra careful when weighing several astrological indicators and factors during the
process of reaching a conclusion. This is certainly vitally important in the beginning when one is trying to
absorb the new rules of interpretation.
All students of astrology should try this approach, despite initial failures. Eventually, this would give
them a new confidence in the ability of astrology and in their own capability of interpreting a chart. These
cannot be acquired merely from reading hundreds of books, taking and passing courses and examinations or
even carrying out endless numbers of retrospective chart analyses, ALL OF WHICH ARE UNDENIABLY
ESSENTIAL TOWARD THE MAKING OF A GOOD WELL-ROUNDED ASTROLOGER.
I have in this discussion been ignoring a small cohort of individuals including astrologers of all
cloths, who, perhaps unknown to themselves, use the horoscope as a launching board for psychic
impressions and have always thought that astrology was responsible for their successful predictions and
interpretations. These individuals fall in a separate category. Even despite their scholarship in astrology, they
are essentially 'psychics', and I am not implying by this that one is better or worse than the other in the
general order of things. These rare 'sensitive' individuals need sensory cues and a vis à vis session would
perhaps be more productive for them. One must recognize for oneself, the category one falls in and adopt the
suitable approach. Unfortunately, the contributions made by such gifted people do little to promote the
general status of astrological knowledge or its technical aspects, since their methods cannot readily be
transmitted to and implemented by other astrologers for their use, for only techniques can be readily
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transferred. Therefore, most of us would have to fall back on and benefit from the meticulously kept data and
analyses by the likes of Gauquelins and other similar astrologers. There is no absolute hard and fast rule,
though, and the reader should not walk away from this with the impression that these are clear-cut and
mutually exclusive or inconvertible categories. There is a lot in all this (astrology in general) that remains to
be understood and clearly defined. Therefore, keep your mind open is all I request.
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CHAPTER III: A GLIMPSE INTO VEDIC ASTERISMAL ASTROLOGY
WHAT IS VEDIC ASTROLOGY: Two of the major systems of astrology popular in India are Parashari and
Jaimini (actually the latter is a sub-set of the system described by Parashara in his magnum opus, Brihat
Parashar Hora Shastra). Neither of these should be called Hindu astrology, because Hinduism is a religion,
Neither are all Indians Hindus, nor jyotish is something that only applies to hindus. Vedic astrology is
perhaps a more appropriate term (also popular in North America) as it describes the predominant origin of
the existing system of jyotish. Purists might find problems even with that terminology. Anyway, jyotish
utilizes the sidereal zodiac which continually moves out-of-phase from the tropical season-based zodiac,
used in western astrology, due to a phenomenon called the precession of equinoxes. The earth is like a top
with a very slow wobble which results in its northern axis pointing towards a different star in the starry
heavens at large intervals over a large period of time, leading to the vernal equinox coinciding with a
different constellation over millennia (the axis approximately precessing or moving backward through one
sidereal sign every 2000 years). Since there is no specific star indicating the boundaries of the sidereal signs,
it is easier to determine the zodiac that is based on solar epochs, such as equinoxes and solstices, hence the
utility of the tropical zodiac as seed. The correction for the precessional motion is known as ayanamsha,
which describes the difference between tropical and sidereal zodiacs. Several values of ayanamshas have
been used by notable jyotishis. The 360 deg. zodiac is divided into twelve signs, each 30 deg. wide and
possessing fairly similar qualities, symbols and lords as the western system. Despite modern attempts,
traditional Jyotish does not recognize the trans-saturnine planets (Neptune, Uranus, Pluto) and only
the seven classical planets including the sun and moon are considered. On the other hand, Rahu and
Ketu, the nodes of Moon, are considered as planets with their special propensity towards acting as surrogates
for the planet whose sign they occupy and with whom they associate in a given horoscope. There are several
other mathematical points known as upagrahas or sub-planets (as opposed to asteroids used in western
astrology) that are described but not very commonly utilized by jyotishis. In addition to the twelve signs, the
sidereal zodiac is also divided into 27 stars, each being ruled by one of the planets. As a result, jyotish uses
three sets of nine stars ruled by nine planets and nodes in the same cyclical order repeating in each set of
nine stars. Further divisions of the zodiac called amshas or vargas are utilized in constructing divisional
(somewhat similar to the western harmonics; also see the specific chapter XXIV on vargas for elaboration)
charts such as, navamsha, nadiamsha, shastiyamsha, dwadashamsa, dashamsa etc., each representing the
division of a sign (30 deg) into up to 150 parts. The staunch follower of jyotish; therefore, may have to study
several charts for each nativity. Even more vargas or harmonics have been described in the 'tajik' and Jaimini
systems and are used by skilled jyotishis not only for annual but also for natal readings. A method that
divides each of the 27 stars into subdivisions was popularized by an astrologer named Krishnamurty a few
decades ago. This and other similar stellar-based methods have generally remained somewhat less popular
than the mainstream 'Parashari' jyotish, in India. The use of nakshatras or lunar asterisms in synastry, and
electional astrology (muhurta), on the other hand is quite popular.
The timing of events in jyotish is determined through several dasha systems. There are many
methodological differences between vedic and western systems in procedures adopted for the determination
of planetary strengths, the study of annual (periodic) charts and the way in which horary charts are drawn to
answer questions for clients who do not wish to reveal birth data or who do not know accurate birth times.
An interesting application popular in India is for determining an auspicious moment for entering a new
house, for starting a business or even for studying astrology or for starting many other things (electional
astrology). Also unique are the practices such as matching of horoscopes prior to matrimony or remedial
astrology which uses gems, herbs and religious techniques to propitiate evil planetary effects. Vedic
astrological analysis depends heavily on planetary associations with and in specific houses of a horoscope
(positive combinations are properly called yogas while the negative ones are called arishtas).
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TIMING OF EVENTS IN VEDIC ASTERISMAL ASTROLOGY: Timing of events has been a major
bugbear for astrologers of all times and places. Numerous types of progressions, directions, transits and
other techniques are strewn all across existing literature. Indian astrologers generally define periods in one’s
life as being ruled by the various planets. These periods or DASHAs (pronounced 'dusha' meaning condition
or direction). Although vimshottari dasha which spans over 120 years in duration is the most popular and
with the widest user-base and documented testing, many other dashas have been described in ancient texts:
ashtottari, navamsha, lagna, chara, sthira, kala, kalachakra, yogini, shoola, etc. A few of these are based on
the asterisms while others are based on signs or rashis; some are universally applicable while others are
selected based on the chart meeting certain conditions (conditional dashas). By far the most popular of the
former category is vimshottari dasha which is based on the longitude of the natal Moon and can be viewed as
a lunar progression. Although the ascendant and other planets are of great importance in vedic astrology, the
Moon is held in the highest esteem. In the absence of accurate birth times, the Moon sign has been
recommended to serve as the ascendant and this often works well in describing the individual and his/her life
with a fair degree of accuracy. The sunsign is considered very important in western astrology, in jyotish, the
Moon sign is considered very important in jyotish and the daily horoscope is based on the Moon sign.
Satyacharya had indicated that one’s birthstar need not be the lunar asterism at birth, and by extrapolation,
people have recommended the utilization of seeds for vimshottari, other than the natal lunar asterism. Yet
another area for research and testing. It is tempting for most to just follow someones recommendations
(without necessarily being shown the practical evidence, often not asked due to reasons of delicacy) rather
than putting some time and effort into personal testing, but the latter is really the best way to be certain,
hence I recommend that hard and personal approach.
The division of zodiac into 27 stars and 249 subdivisions (as per KP) is important for vimshottari
analysis. Starting with the first degree of sidereal Aries, each subsequent 13 deg. 20 min. (800 minutes) wide
slice of the zodiac is ruled by nine planets in this order: Ketu, Venus, Sun, Moon, Mars, Rahu, Jupiter,
Saturn and Mercury. In the vimshottari scheme of progression, these rule over the following periods in years:
Ketu (7y), Venus (20y), Sun (6y), Moon (10y), Mars (7y), Rahu (18y), Jupiter (16y), Saturn (19y) and
Mercury (17y). Each set of nine stars ruled by the nine planets occupies a third of the zodiac (120 deg.) and
the three stars ruled by any one planet are in trine (120 degrees apart) from each other. The position of the
Moon at birth in these stars determines the first dasha period. If the Moon is in Jupiter's star at birth then that
individual will begin life with Jupiter's major period. Each star is further subdivided into nine variable
subdivisions, each ruled by one of the nine planets, in the same order as the dashas, with the first subdivision
ruled by the lord of the star. These sub-lords rule over the sub-period or minor period in a dasha. To
illustrate, if Moon was in the first degree of Jupiter's star, the first DASHA-bhukti would be ruled by JUPITERJupiter, while if Moon was a little more advanced then the first DASHA-bhukti would be ruled by JUPITERSaturn. Incidentally, the dasha method has been reliably tested only with sidereal longitudes and in order to
calculate that you will have to deduct the value of the ayanamsha (precession) from the tropical longitude of
the natal Moon. The sidereal zodiac is almost one sign behind the tropical at present. The duration of subperiods are in proportion to the major period of the star-lord. For example, Moon's dasha lasts for 10 years,
whereas Sun's dasha is 6 years long. Therefore, Sun's sub-period in Moon's dasha would be 6 / 120 x 10 =
0.5y or 6 months. Likewise, the duration of Moon's sub-period in Sun's dasha will be of 6 months duration.
The levels of sub-periods can be up to very minute subdivisions, their usefulness would be determined by the
accuracy of the birth time and the ayanamsha adopted or whether parallax or geocentric longitudes of Moon
have been utilized. One soon gets to the point where the consideration of too many variables begins to
become confusing rather than helpful!
It helps to keep in mind that the planet ruling a major period represents the prime general influence
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and the source of effects. It sets the tone for the period. It determines the initiation of any effect and if strong
induces a greater degree of motivation and initiative. There are several ways of measuring planetary
strength, but as a first approximation, a planet that is exalted or in its own sign and untainted by malefic
influences, is helpful and strong. If the major period lord is weak, a general lack of energy and initiative is
experienced and things do not get started easily. The areas in life governed by the houses owned by the
dasha lord describe the initiators in that major period. The elemental nature of the house - whether it be fiery
or earthy, fixed or movable, male or female, angular or cadent etc. is important too. Once these sources of
effects have been defined, one next looks at the star in which the dasha lord is placed. The planet ruling this
star would indicate the areas affected during the dasha. Consideration of the strength of the star-lord is also
important. If the major lord (source) is strong, then the element of free-will is stronger, if the star-lord
harboring the major period lord is very strong, then there could be a touch of fate in the effects experienced.
Finally, one considers the lord of the asterismal subdivision in which the dasha lord is located. This planet by
its disposition towards the star-lord would determine whether the effort will result in success or failure. Its
strength determines the degree of effect of the event on the individual and his/her life. To reiterate, the major
lord is the source of an effect, its star-lord indicates the nature of the effect and its sub-lord indicates success
or failure. The same logic is applied when the effect of a minor period (BHUKTI) in a dasha is considered.
The only difference is that the minor period is limited by the major period. If the major period denies
marriage, while the minor period promises so, the likelihood of marriage is bleak or short lasting during such
a period. This scheme generally attributed to Krishnamurty (of the Krishnamurty paddhati fame) is one of
the many considerations that may be studied in order to delineate dasha period effects in a chart.
Further minor divisions of bhuktis into antaras, pratyantaras, pranas and sukshmas etc. have been
described but given the general lack in accuracy of reported birth times, differences in opinions about the
correct value of ayanamshas and of the most suitable epoch to be considered for natal horoscopy (first cry,
cutting of cord, and other points in time), such minor divisions are often reduced to being only of academic
importance. Students may begin with using Yukteshwara's or the very closely related value known as
Raman’s ayanamsha with the solar 365.25 day year. As experience develops, some fine-tuning may be
incorporated. For pinpointing the timing of an event, transits of significant planets (dasha and bhukti lords,
the Sun and Moon) through sensitive stars (belonging to the dasha/bhukti lords) and through significant
houses should be taken into account. In some cases the transits of the planet ruling the pratyantara (3rd level)
assumes a significant role.
It is often (wrongly) believed that the occidental astrological approach gives uncanny insights into
the personality makeup of an individual; whereas, the vedic approach is more satisfactory for delineating
events and their time of occurrence. However, to a serious student, both systems must appear to have several
levels of interpretation and equally incisive outcomes have been demonstrated to have been achieved
through use of either system. The difference in approach is more a function of the persons and their
backgrounds that find astrology attractive. In the western scene, for many recent decades, astrology has
drawn to itself those with a background in humanities and particularly psychology, academic as well as
clinical and we see that influence in their leanings and approaches and in the way they have shaped western
astrology. On the jyotish scene, recent years have seen the most actively involved proponents coming from
the field of management and engineering/programming. Is it any wonder that in recent times, jyotish has
taken on a new refinement which adds a very strong applied aspect to it, with neat organization of the bevy
of jyotish principles, as well as focus on techniques and toolkits. This is very welcome as the ‘fat’ within the
jyotish framework continues to be trimmed off and the vehicle of jyotish takes on a newer, slimmer, sleeker
and streamlined shape. Change is always good, because it becomes enrichened through this in the long run.
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CHAPTER IV: ALPHANUMERICS OF JYOTISH, THE ASTRO-SYMBOLS
Plan on re-reading the last and this chapter several times, if necessary. The current one will take us
through lists of the essential material that forms the foundation of keywords that are useful in most
horoscopic readings. To those who have some familiarity with astrology, part of this would seem like old
hat, but some of this may be quite new. There are many similarities (and some differences) between vedic
and tropical astrology in the significations of the houses and planets. It is helpful to read through this
chapter, a few times, so as not to miss some of the basic and routinely used information.
The basic building blocks of jyotish comprise the zodiacal signs, the lights (Sun and Moon), visible
planets and the lunar nodes. There are other mathematical points and many finer details included in the
'complete' body of available ancient and modern literature; however, many of these serve to provide
secondary or additional details and aid us in the confirmation of indications and readings derived from the
fundamental elements of jyotish, namely, the birthchart (rashi or sign chart), the lunar chart, the symbols and
elements, etc. Many of these factors and variables have been described in prevailing texts without any
examples and many of these tenets probably might not have been researched adequately. This, on the one
hand, places the onus for accepting these on the individual jyotishi, but, on the other hand also provides a
fertile territory for the research minded amongst us. Typically, the biggest stumbling block in astrological
research has been the lack of readily available birth data to play around with and good programs to reduce
the tedium of calculations. Both of these problems have been adequately solved (see appendix for resource
information). My hat goes off to the famous Lois Rodden whose Herculean efforts in the area of data
collection and presentation are matchless and something which all astrologers may be grateful to her for.
It is customary in introductory courses to describe the mathematical techniques that underlie the
procedure for constructing a chart. However, with the advent of computer software of very high quality and
easy availability, I think that it is not efficient at all to calculate a chart by hand, slide rules, calculators or
proportional logarithms, any more. Despite the reservations that some traditional jyotishis might have
against going the computerized route, mostly because of this being an unfamiliar terrain for them, I have no
hesitations in recommending that students acquire a good quality software package that would help them in
their work and aid in their learning. Some of the other reservations others have voiced against using software
for calculations have included:
a) the possibility of errors in calculations, particularly in esoteric, ill-defined and specialized techniques.
This may be true, but the variability seen amongst software is more due to the different opinions
recommended by experts, rather than buggy coding. Discrepancies may be seen in many areas including,
ashtakvarg calculations and implementation of the Jaimini, tajika varshaphal and balas, etc. Unless a
consensus can be reached through a lot of research and practical demonstration by different individuals
and/or institutions, of the pragmatic supremacy of one approach over all others, this will continue to remain
an unresolved issue, the use of computers and software notwithstanding. Meanwhile, the software
programmers can provide alternate calculations, although in doing so, they risk turning their programs into
unwieldy, potentially confusing and intimidating mammoth tools, particularly for beginners.
b) Some individuals are concerned that unless a student calculates a chart himself, there would not be an
opportunity for developing a mental/spiritual 'connection' with the chart. This may be true in individual
cases, and again partly because the proponents of such a view learned to calculate charts in long hand, but
the connection between the jyotishi and the chart is more intensely developed by mulling over and studying
a chart from different perspectives, rather than carrying out the math which might be so tedious for some that
it might even act as a deterrent towards learning jyotish. When I first learned typing, I found it difficult to
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express my thoughts directly when typing on the keyboard. I had to write everything down including my
readings in long hand, and then type them for printing out more legible reports. This was very inefficient and
I had to unlearn this redundant, time-consuming habit, something that I eventually got rid of when I began
serving as an on-line jyotishi on QLink, Compuserve and GEnie, since in that setting I was left with no
choice but to type what I had to say in real time during on-line, interactive classes, readings and conferences.
c) Some maintain that hand-calculated charts are more accurate. This may not be so. It is true that software
can have bugs but once those are taken care of (and most mature software can be expected to have been rid
of many of the significant 'bugs' and errors by now), then the computing routines used by some of the
software are close to the state of the 'science' and give values very similar to those derived from NASA's jet
propulsion lab routines. Long-hand calculations, on the other hand, involve averaging, a degree of
approximation and thereby utilize seed values of lower precision, and may actually result in values of lower
accuracy than software in many instances. Moreover, software is blindingly fast and can allow one to try out
a vast array of different calculation methods and parameters (year durations, ayanamshas, dashas oriented
from different planets, etc.) in a larger number of charts within a very short time (seconds to minutes) as
compared to the much slower long hand method (requiring hours at the very least to calculate and draw
charts for one individual, thus representing a drop in efficiency and productivity by at least a hundred-fold!).
Finally, this slow and tedious 'human' method would require checking and rechecking each time a horoscope
is drawn, since there is the potential for making an error in different steps each time. This overall would
reduce significantly one’s efficiency. In contrast, once a computer routine has been debugged, it would not
vary appreciably in precision and accuracy from one calculation to another!
Moreover, at least two of the popular commercial software (a situation that keeps changing
dynamically in numbers and capabilities) possess the ability of identifying combinations, yogas and arishtas
in a chart and even extract a reading taken from several ancient and contemporary texts. This capability can
serve as a great learning aid for the beginner and is a more systematic way of identifying yogas in a chart,
since computers are considerably better and faster at simple pattern matching than the average human being.
Yogas thus identified in a chart can serve as great jumping points for analyzing it and working towards the
formulation of a synthetic reading that requires one to possess a wider academic background and
furthermore involves steps that can be more efficiently carried out by most human beings.
Viewed simply, a horoscope is a celestial map drawn for an epoch. The epoch may pertain to a birth,
a relationship, the incorporation of a business, starting of a new project, a query, etc. At the very basic level,
one needs to orient and define the 12 houses which correspond to different areas of the human experience.
These would include physical, relational, mental and spiritual aspects of our lives and of the universe that we
perceive around us and experience. Therefore, each of the 12 houses deals with different issues such as self,
relatives, body parts, thoughts and thinking, behavior, characteristics, our friends and enemies, our finances,
illness and health, circumstances, our spiritual inclinations, our successes and failures, our challenges and
triumphs, our places of rest and activity, and also include an account of those that came before us
(ancestors), those that surround us (peers) and those that would remain behind when we are gone (progeny).
Practically everything that we carnate human beings can think of and experience here can be crammed to fit
in the 12 houses that are determined by the 12 celestial constellations from Aries to Pisces as they are
arranged in our charts.
Just as the astrological (vedic) day begins with the moment of sunrise, similarly, a horoscope (a day
in the soul’s carnate life) begins with the point rising in the east at the epoch. The western astrologer takes
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this point as the beginning of the first house, the eastern astrologer takes this as the mid-point of the first
house or simply as a reference point indicating the rashi or sign that constitutes the first house. The
subsequent houses then follow suit. The western astrologer utilizes a large number of mathematically valid
house systems that divide the celestial sphere into 12 slices in many different styles, as viewed from the
earth (geocentric/geotopical vantage), while the jyotishi chooses from amongst a few simple systems one
entirely based on the rising degree which is used as the mid-point for all houses, sign after sign, giving rise
to equal houses or uses the medium coeli or the 10th house cusp and ascendant to give rise to the Shripati
system of unequal averaged house divisions. All earth-based house systems, including the tropical (and
Shripati) systems collapse at the poles and give increasingly unequal houses as one moves away from the
equator. Many jyotishis ignore this and having utilized the rising degree to determine the rising sign, then
use the entire sidereal sign to represent the horoscopic house. For the purpose of maintaining uniformity, we
will use the whole-sign-as-a-house system. This is what I personally use but readers must feel free to try out
other systems for personal satisfaction and for gaining experience on their own.
The houses in a chart are grouped in many different ways, some of the popularly used classifications being:
TRINE or trikona: First, fifth and ninth houses
ANGLE , cardinal or kendra: first, fourth, seventh, tenth
Trika or dusthana: sixth, eighth and twelfth houses
Upachaya: third, sixth, eleventh
Maraka: second and seventh, etc.
Childhood represented by: first to fourth
Adulthood by: fifth to eighth
Senior years: ninth to twelfth houses.
Similarly, signs have been classified into:
MOVABLE or chara: Aries, Cancer, Libra and Capricorn
FIXED or sthira: Taurus, Leo, Scorpio and Aquarius
MUTABLE or dwiswabhav: Gemini, Virgo, Sagittarius and Pisces.
Brahmin or WATERY (priests, spiritual): Cancer, Scorpio and Pisces
Kshatriya or FIERY (warriors, action): Aries, Leo and Sagittarius
Vaishya or AIRY (traders, links, associating, networking and material): Gemini, Libra and Aquarius
Kshudra or EARTHY (working class, structure): Taurus, Virgo and Capricorn
Then there are other ways of classifying signs into MALE or odd (Aries, Gemini, Leo ... etc.), FEMALE
or even (Taurus, Cancer, Virgo .... etc.), those rising by their head or their back, day and night signs, sattwic,
rajasic, tamasic and there are more ways of classifying the signs according to their qualities, some of these
have been touched upon in other chapters of this manual. One of the best contemporary reference texts that
covers these fundamental correspondences of signs, houses and planets with different aspects of life very
nicely is: Shri Bepin Behari's Fundamentals of Vedic Astrology, Passage Press, ISBN 1-878423-09-6, 1992.
Planets either rule signs (Sun rules Leo, Moon rules Cancer) or are especially strong and benevolent
in certain signs (e.g., Moon is exalted in Taurus while Sun finds its moolatrikona in Leo) or are in friendly or
inimical territory in signs ruled by their friends or enemies. These considerations have been enumerated later
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on and in traditional ancient texts these are often stated in passing without offering any explanation or
reasoning underlying the classifications. Many have tried to explain the esoteric significance behind these
arrangements using rich symbolism admixed with logic. At the outset of one’s jyotish education, one needs
to memorize these rather than trying to understand or find a meaning behind the schemes and arrangements,
at first. Many of the considerations in the Parashari system such as the yogas, the delineations and the dasha
systems are dependent on taking into consideration these elements during the formulation of a reading.
Those who are not blessed with the ability of rote-learning would still be able to learn many of the basic
essential correspondences if they make a serious attempt to have the information present as Tables in front of
them while studying the charts. Tables of dignities, friendships, etc. have been provided in Chapter IX and
must be referred to all the time.
Planets connect with houses and with other planets through occupancy (this is an incidental
relationship and varies from chart to chart), signification (karakatwa which may be of incidental as well as of
permanent natures), rulership and dignity (permanent; these do not vary from chart to chart) and aspects
(permanent. A trine is a trine is a trine for all charts!). In the Parashari system, each planet aspects the
seventh sign (and the occupants) from its location. Mars also aspects the fourth and eighth sign (Mars in
Taurus would aspect the signs of Leo, Scorpio and Sagittarius), Saturn aspects the third, seventh and tenth,
Jupiter aspects the fifth, seventh and ninth signs from its location. Some jyotishis use tighter orbs, others
wider, while still others simply use the whole sign. We will use the whole sign as well. It is important to
remember that these 'aspects' should NOT be used with the Jaimini system considerations; this system uses
an aspect connectivity based on elements and signs (movable, fixed, mutable) and is discussed in the Jaimini
overview, later on (Chapter XXIX).
Planets are described in the Parashari system as being natural benefics (Jupiter, Moon, Venus),
natural malefics (Saturn, Sun and Mars) or variable and in a sense opportunistic (nodes and Mercury). There
are minor differences of opinion that abound regarding some of these, particularly moon, which according to
Satyacharya is malefic when in the dark phase and associated with malefics; mercury likewise is malefic
when associated with malefics. Planets ruling certain houses are considered functional benefics, malefics or
neutrals. These have been elaborated later on in greater details. Planets that rule two houses, good and bad
are believed to have predominant qualities of the house in which the moolatrikona falls. If the moolatrikona
sign falls in a good house, the planet will have a benefic bent and vice versa. Some also take the odd sign
rulership as the more significant one if an odd sign is rising and the even sign more significant if an even
sign is rising. Parashara indicates that benefics ruling the angles may be considered less benefic or even
malefic while malefics ruling angular houses get a boost and turn into benefics. This is a starting point for
considering a planet's attributes and need not be applied unconditionally or verbatim. Modifications are
always possible depending on the sum total of influences. To make matters clearer, if a planet is associated
with malefics, is in the sign of a malefic and is flanked by malefics as well as in malefic vargas or
nakshatras, then its propensity to do good, even if the planet is jupiter, is reduced and even reversed. The
opposite applies to malefics, as well, even to Saturn.
Retrogrades are generally considered to be stronger than direct or stationary planets and acquire
'chestabal' (a measure of strength in the shadbal system in use in jyotish). In some of the 'nadi' systems,
retrograde planets have been described as having an influence over the 12th house from their location as well
as casting an aspect from the 12th house where they are located (for example, retrograde Jupiter placed in
first house will aspect the 4th, 6th and 8th. A direct Jupiter placed in first house would have aspected the
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fifth, seventh and ninth houses). There is some empirical evidence that this may be correct in some
charts. There are so many other subtle and gross variant opinions and 'modifiers' that exist in jyotish that a
beginner risks getting extremely confused and it is readily possible to fly off on a tangent. It pays to initially
stick with the simpler and straight-forward versions of rules, doggedly, until one gains experience and can
comprehend the general framework of rules better. Thereafter, one can experiment. On the other hand, while
one is learning, one must keep an open mind, open to possibilities that exceed or transcend the narrow and
obvious. Yes, it is somewhat of a slippery slope, a narrow bridge that one must walk. The alternative is
always there, to quit and give up and go back to regular living.
Due to the intertwined nature of the elements used in jyotish, facts might be found to be distributed
all over and across and at times repeated in different contexts throughout this manual. At first reading, there
might be a sense of being a bit lost; however, this very small but pithy manual on Jyotish is intended to be
read several times. One may choose to skip sections that are difficult to grasp, or seem contradictory at
initial reading, to be revisited later. As rules and elements gradually fall in place, the initial difficult spots
begin to lose their uncomfortable edges and fit better like a broken-in glove. Perseverance definitely pays in
jyotish as does hard work, in addition to always staying as close as possible to real horoscopes. With the
recent plethora of internet discussion group emails and books arriving with a greater variety of techniques
than hitherto available, it is tempting to get side-tracked and to miss out on acquiring a good foundation.
This is guaranteed to be detrimental in the long run for most students and assure them of a dying interest
once the rubber hits the road of real experience. Some, if not many of these charts given in books (including
this one) may not have full data for a variety of reasons (sometimes for simplified presentation, and at other
times because of the nativities not having given their permission to reveal their data but allowing the
presentation of the horoscopes). In addition to errors due to occasional typos creeping into these halfrevealed horoscopes, charts from countries such as U.S.A. and Canada which utilize many standard time
zones, daylight savings times many of which were adopted at different times in parts of the same province or
state can all lead to veritable nightmares for the astrologer student. The error resulting from these can be
significant, so please do not take any printed chart for granted, nor must you give up faith in astrology
should you find a few errors. It is useful to have an ephemeris from which one can ascertain most of the
major positions and thus become familiar to the general transit positions and movements of the planets as an
added side advantage.
What follows is a list of attributes that are ascribed to the different planets and houses in a horoscope.
These are the keywords that when appropriately connected create readings. When used with good judgment
these are useful in dealing with horary charts, as well as natal charts. More keywords are provided in Chapter
XXIII (Significators and Karakattwa revisited).
THE PLANETS :
Sun: Square-build, short, hot, dark-red, balding, male, has strong bones, honey-colored eyes, upwardly gaze,
resolute, proud and wrathful, of a bilious nature, rules the east, represents the king, intelligent persons, gold,
copper, lead, brass, jewels worn on the ear and nose, head and chest, fruit-bearing trees, animals that graze
on grass (cattle, horses), thatched roofs, pungent articles, coarse cotton. Ruby is his primary gem, wheat is
his grain. Some individuals with the Sun in ascendant or in 7th or Leo rising or Sun associated with lagnesh
(lord of lagna) often have a prominent nose, and somewhat receding forehead and chin giving a convex
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appearance to their face when viewed from one side. Such a profile is often termed "reflective" (as opposed
to perceptive, flat or concave profile commonly seen with Saturn and Venus) in physiognomy.
SIGNIFIES: SELF, SOUL, FATHER, POWER, INFLUENCE, HEALTH, ENERGY, WEALTH,
COURAGE, HIGH FEVER, EYE-DISEASE, INTESTINAL DISORDERS, DIGESTIVE DISORDERS,
HEADACHES, SWOONING, EPILEPSY, HEART DISEASE, BILIOUS COMPLAINTS.
Moon: Round-shaped, white, cold, huge body, beautiful sparkling eyes, friendly to others, likes to travel,
feminine and phlegmatic (and airy), soft of heart and speech, trader, rules over north-west, watery, calm,
poetic, strong houses, feminine qualities, gentle, trees that have milky sap, rope, chain, aquatic creatures,
salt, cucumber and plantain (watery fruit), bronze, brass, rice (grows in water) is its grain, strong during
night, its gem is pearl. Cancer rising often gives round, chubby cheeks.
SIGNIFIES: MIND, MOTHER, FAVOR FROM KINGS, AFFLUENCE, FAME, IMAGINATION,
ROMANCE, FINE CLOTHES, LEFT EYE, MILK, UMBRELLA, LEUCODERMA, COLDS, CATARRH,
SINUSITIS, BLOOD DISORDERS, DISEASES CAUSED BY WOMEN (ALSO
OBSTETRICAL/GYNECOLOGICAL DISORDERS), PSYCHOLOGICAL DISORDERS.
Mars: Youthful, narrow waist, reddish, lean, square head, fierce gaze, directed upwards, cruel, fickle
minded, ferocious, aggressive, rash but generous, warrior, rules the southern direction, red lentils and grains,
fire, bricks, powder, thorny trees, wild animals, mosquitoes, bugs, sheep, bones, brothers, lands, houses,
anger, war, instruments, thieves, marrow of the bone, bitter, spicy, energetic, sinful, has scars and wounds,
enemies, daring, torture, roams in forests, pompous, house on fire, strong during night and during the dark
half of the lunar phase.
SIGNIFIES: COURAGE, DISEASES, (YOUNGER) BROTHER, LANDS, ENEMIES, PATERNAL
RELATIVES, ARMY, WARS, CUTS, WOUNDS, SURGERY, TESTICULAR DISEASES, BOILS,
BURNS, ULCERS, POX, BLOOD LOSS, FEVERS, AMPUTATION.
Mercury: Green, youthful, lean, talkative, quick to decide and to jump into new things, funny, humorous,
long reddish eyes, full lips, trader, fickle and changeable (becomes malefic when associated with malefics
and benefic when with benefics), attention-seeking, dramatic personality, highly intelligent and restless, has
three humors (air, phlegm and bile), rules over the north and his grain is green gram. Blue lilies, manylegged creatures, uncle (particularly maternal uncle), mathematics, birds, smoke, colored dresses, decorated
houses, books, fruits with seeds inside, bipeds, emerald.
SIGNIFIES: LEARNING, RELATIVES, DISCRIMINATION, MATERNAL UNCLE, TRADERS,
LEPROSY AND OTHER SKIN DISORDERS, SPEECH AND HEARING, NERVOUS DISORDERS.
Jupiter: Priest, jurist, corpulent, yellow, noble, fat, deep voice, brown eyes, exceedingly intelligent and
wise, noble and generous, clear speech and thinking, rules over north-east, his grain is Bengal (yellow or
red) gram, scriptures, teachers, honors, religiousness, children, fertility, sweet juicy fruit, liver, pancreas,
houses with a lot of wood-work, banks, treasury, fine articles of comfort. His humor is phlegm. His gem is
topaz. They are not usually seen rushing into making decisions or speaking in haste.
SIGNIFIES: CHILDREN, ELDER BROTHER, TEACHER, HUSBAND, KNOWLEDGE, PHILOSOPHY,
GOOD CONDUCT, RESPECT, PEACE, SACRIFICES AND RELIGIOUS RITES, VEDAS, PRIESTS,
JUDGES, GODS, DIABETES, APPENDICITIS, TUMORS, EAR TROUBLE, GIDDINESS, HERNIA.
Venus: Beautiful and shapely, symmetry and proportion, dark and curly hair, fine eyes, sweet voice,
pleasure loving, feminine, watery, passionate, mixture of phlegm and wind, white or variegated colors,
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marriage, love-affairs, jasmine, sexual enjoyment, artistic beauty, silver, pearls, bees, trees growing in
watery places, parks, amusement, his grain is cow-gram, strong at night and during bright phase of Moon,
his gem is diamond. Clean habits, organized and loves decor. People with Venus rising or in 2nd house often
have dimpled chins and cheeks.
SIGNIFIES: WIFE, LOVER, VEHICLES, ANIMALS, ORNAMENTS, CONVEYANCES, EXPENSIVE
THINGS, VENEREAL COMPLAINTS, URINARY DISEASES, DIABETES.
Saturn: Dark in color, brooding, hairy (coarse hair), lean and tall, varicose or prominent veins, dull, large
unkempt nails, looks downward, misshapen and yellow teeth, governs the westerly direction, old, cruel, idle,
dunce, evil, cunning, bitter, servant, wicked, mean acts, dilapidated buildings, thorns, bamboo and palmyra
trees, wild animals, his gem is blue sapphire. His grain is sesame.
SIGNIFIES: MISERY, SORROW, LONGEVITY, POVERTY, CONFINEMENT, FEAR, HUMILIATION,
FALL FROM HIGH PLACES, CLAUSTROPHOBIA, AGORAPHOBIA, FALSEHOOD, AGRICULTURE,
MENTAL DISORDERS, BONE, JOINTS AND TEETH DISORDERS, JAIL, PROFESSION, DISPUTES,
LOSSES, PARALYSIS, BLOW FROM STICKS OR STONES, IRREGULARITY OF DIGESTION AND
BOWELS, RETENTION OF WASTES AND TOXINS, ASTHMA, RHEUMATISM, ARTHRITIS.
Rahu (north node of our moon): Acts as surrogate for the planet whose sign it is placed in. Black, tall,
skin-diseases, heretic, liar, talks ill of others, rules over south-west, paternal grand-father, serpents, scars,
cheating, skin disease, accidents, sudden events, poison, jugglery, radioactivity, foreign cultures and
languages, photography, cancer, radiation, amputations, his grain is black gram and gem is agate.
SIGNIFIES: FOREIGNERS, OTHER RELIGIONS, CRAWLING INSECTS, AUTHORITY, PATERNAL
GRAND FATHER, WITCHCRAFT, CANCER, TUBERCULOSIS, DEATH BY HANGING,
POSSESSION SYNDROME, ATHEIST.
Ketu (south node of our moon): Acts as surrogate for the planet whose sign it is placed in. Blind,
impulsive, reddish eyes, fierce look, speech is venomous, big body, smoky, covered with wounds, cruel,
salvation and ultimate knowledge, transformation (it is somewhat similar to Pluto and 8th house in this
respect), maternal grandfather, sinful, religious, imprisonment, foreign languages, scorpions, mean and low
acts, unhappiness, accidents by fire, the grain is horse gram and the gem is cat's eye.
SIGNIFIES: ITCHES, MEASLES, MATERNAL GRANDFATHER, SCANDAL MONGERING,
BACKBITING, POSSESSION, WITCHCRAFT, KNOWLEDGE, RODENTS, FIRES.
THE HOUSES
I.
Beginning of life, childhood, health, environment, personality, physical body, character and general
strength of the horoscope, brain and nerve centers, self, head, body, personality, mental temperament, face,
general outlook on life, physical stature, color, form and shape, constitution, vitality, vigor, habitual
thinking, natural disposition, tendencies, struggle in life, success or failure in attempts, general candor,
honor, dignity, prosperity, general well being, head, people in the country, querent (for horary purposes),
virtues, longevity, age, suffering, appropriating other people's money, gambling on others' money, gains and
profits to younger brother, name, fame, patrimony to mother, higher studies, long journeys or connections
with strangers to nativity's children, hostel, danger to maternal uncle, demise of partner, speculations of
father, neighbors, short journeys of elder brother and friends.
II.
Family, face, speech, right eye, food, wealth, literary gifts, manner and source of death, self28
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acquisitions, optimism, money matters, fortunes, profits, gain or loss, one’s powers and resources, worldly
attainments, possessions of extrinsic value, jewelry, precious stones, metals, documents, bonds, securities,
stocks, shares, promissory notes, mortgages, bank balance, negotiable or exchangeable assets, ability to
express thoughts, second marriage, vision, powers of observation, memory, imagination, nail, tongue, nose,
teeth, gullet, cerebellum, nose, teeth, cheeks and chin, protecting others, family members, law suits,
extravagant or economical, loans, money lent and borrowed, death, national wealth, treasury, banking,
revenue, truth or falsehood, garment, acquisition of wealth, garment, trade, softness of speech, perfume,
support to others, oratory, corn, cereals, close dependents, loss to younger brother, mother's gains, profession
and success of children, rank, long journeys of maternal uncle, danger to partner, share of profits with
partner, chronic disease of father, purchase of house, land or vehicle (4th house from 11th) by elder brother.
III.
Brothers and sisters, coborns, lungs, breathing, nerve fibers, intelligence, short journeys, neighbors,
close relations, letters and writings, courage, right ear, breast, mental inclinations and abilities, memory,
inclination to study, firmness, valor, prowess, heroism, younger brother or sister, cousins, hindered, casual
acquaintance, bicycle, bus, tram, railway, correspondence, letter, papers, writings, accountings, mathematics,
communication, Internet, telephone, post office, E-mail, letter boxes, fax, telegraph, teleprinter, computers,
television, telecommunications, mediator, editor, signal, radio, change of residence, information, signature,
book store, library, restlessness, signing of contracts and agreements, rumors, hands, throat, shoulder blade,
collar bones, arms, nervous system, joints in body, neighboring countries, treaties, roadside places, confusion
of mind, eating unspoiled or pure food, partition of property, female servant, edible roots and fruits,
awakening from sleep.
IV.
Peace of mind, happiness, mother, home life, relatives, stomach, house, self prosperity, enjoyments,
conveyances, ancestral property, general happiness, academic education, vehicles, general build of neck and
shoulders, residence, domestic environment, grave, private affairs, curiosity, secrets, secret life, vehicles,
fields and lands, real estate, corn fields, orchards, garden, mines, buildings, ancient dwellings, monuments,
antiquities, heirlooms, school and collegiate education, public buildings, crops, agriculture, learning, boats,
oil bath, small well, water, mild, trust, false allegation, tent, pavilion, pond, mansion, art, entrance into a
house, celestial food, affect, place where stolen property is kept hidden, vedic and secret texts, herbs and
caves.
V.
Intelligence, children, free-will, discriminating power, fame and position in life, creativity,
inclinations, pleasure, society, tastes, fancies, artistic talents, gains to spouse, recreation, entertainment,
amusement, sports, romance, similar or shared interests, games, cinema, drama, TV, lottery, gambling,
betting, stock exchange, envoys, love affairs, courtship, licentiousness, kidnapping, rape, ambassadors,
morals, discretion, discrimination between virtues and sins, chanting of mantras and other hymns, deity of
worship, profound learning and wisdom, enormous riches, liaison with escorts and courtesans, father's long
journeys, tantric and other spiritual practices, elder brother's wife, heart, blood, liver.
VI.
Enemies, sickness, thieves, cuts and wounds in body, disappointments, misery, sorrows, debts,
paternal relatives, sinful deeds, battles and diseases, bowels, solar plexus, nursing, food, dietary habits,
service, exhaustion, employees, subordinates, servants, debt or borrowing, pets, small cattle, tenants, enmity,
dress, hygiene, sanitation, favorable results in competitions, obstacles, maternal uncle, insanity, enmity,
untimely meal, anguish, theft, incessant eye trouble, prison, calamity, public health, industries, purchase or
sale of vehicle by younger sibling, short journeys of mother, acquisitions made by the first born child,
occupation of father, investments and expenses of spouse, danger to elder brother.
29
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VII. Spouse, kidneys, marriage, urinary system, marital happiness, sexual diseases, trade and speculations,
desire, diplomacy, honor, foreign travels, business tact and latent energies, legal bondage, partner in life and
trade, those with whom one transacts, litigations, duels, sociable, break of journey, fines, divorces, legal
contracts, influence in foreign countries, honor and reputation away from homeland, death, recovery of lost
property, the thief, international relationships and business, foreign affairs, mother's vehicle and peace of
mind, associates, friends, partnership with father's friend.
VIII. Longevity, private organs, excretory system and bladder, death, legacies, gifts and unearned wealth,
cause of death, disgrace, wills, degradation, place and surroundings of death, defeat or insult, blame, sorrow,
servants and impediments, span of life, inheritance, insurance, gratuity, natural or unnatural mode of death,
drowning, fire, accident, suicide, delays, chronic disorders, defects of a lasting nature, obstacles, dejections,
worries, strife, stagnation, flood, fire, slaughter house, coroner, territory belonging to another country, estate
duties, budget deficits, father's loss and expenditures, public loans, debts, interest rates, difficulty during
journey, mother's lottery and other gains, paying off debts, health inspectors, medical officers, surgeons,
anus, rectum, excretion, piles, theft siege of a fort, obstruction.
IX.
Godliness, righteousness, preceptor, teacher, grand children, metaphysical studies, higher education,
thesis/dissertation, philosophy, intuition, imagination, communications with spirits, channeling, leadership,
charities, arterial system, thighs, faith, wisdom, divine worship, past karmas, fortune, destiny, father, judge,
publishing books and articles of value, sea voyage, travels abroad, long journeys, good conduct, pilgrimages,
good deeds, charities, coronation hall, huge animals, legal arbitration, dreams and visions, radio, trade, wells,
lakes, tanks, water-sheds, monetary vows, younger brother's wife, friends of elder brother, mother's illness.
X.
Occupation, rank, temporal honors, success, respect, fame, means of livelihood, religious knowledge,
dignity, bones and joints, knee joint, conduct, successful mission, worldly activities and responsibilities,
honor from government, last rites to parents, medicine, prosperity, adopted children, father's acquisitions,
national leaders and national trade, danger to younger brother, loss to elder brother, mother's business and
trade relationships, morality, rigidity/flexibility, that which is revealed and cannot be hidden.
XI.
Means of earning and gains, accomplishments, friends, personality, ornaments, elder brother, ankle,
freedom from misery and pain, friends, society, favorites, community involvements, writings, collaborations,
investments, permanent ties, parliament, government loans, electric company, energy companies, realization
of ambitions, reunion with family, left ear, cure and relief from diseases.
XII. Loss, expenditure, lymphatic system, feet, waste, misery, extravagance, sympathy, renouncement,
separation, divine knowledge, final emancipation and salvation (moksha), state after death, sleeping habits
and state of sleep, dreams, pleasures of the couch (sexual), institutions of confinement such as mental
asylums, prisons, hospitals, purchases, toils, fear, inferiority complex, phobias, danger from animals,
detective work, charitable institutions, ashrama settings, hostels, life in foreign countries, emigration, mental
pain, hidden wrath.
Additional material for Beginners
When a child is born, a question seriously formulated or a new venture begun, that moment is
believed to hold valuable information regarding the 'fate' and characteristics of that child, question or
30
©
venture. This somewhat alike the seed that holds all the information that is required for making a tree. This is
the simple premise of astrology. In jyotish, the moment or epoch is associated primarily with ten indicators.
These are the seven visible bodies, sun, moon, mercury, venus, mars, jupiter and saturn, the two lunar nodes,
Rahu and ketu, and the point on the zodiac or ecliptic belt that intersects with the local horizon. For ease of
understanding, think of the zodiac as the rainbow. The point where the 'rainbow' -- that is zodiac of
constellations and signs -- meets the horizon gives the rising degree. This rising degree forms the mid-point
of the first house. For practical purposes, the entire sign is taken to represent the first house and the next sign
(to rise) then becomes the second house and so it continues till we come to the sign that has risen completely
above the horizon and this forms the 12th house. The tenth house, is the sign that is right above our head or
at the zenith. There is no logical reason behind the signs or why they are each 30 degrees long. There is a
parallelism between the planetary rulership and the order of the signs, though. The sign rulerships that are
clustered around the signs (assumed or axiomatically known to be) ruled by sun and moon are based on the
orbits of the planets arranged around the sun, so we have gemini and virgo ruled by mercury, taurus and libra
ruled by venus, aries and scorpio ruled by mars, pisces and sagittarius ruled by jupiter and aquarius and
capricorn ruled by saturn. When viewing and measuring the signs, we come across some signs that are of
long ascension and rise over a longer period of time in the northern hemisphere (the opposite is true for the
signs in the southern hemisphere, what is long in north is short in southern hemisphere). This is caused by
the obliquity of the ecliptic (in reference to the earth's plane) and leads to the observation of phenomena such
as interception of the signs with some of the signs not rising at all at certain times during the year. In the
higher latitudes, therefore, some recommend the use of house systems, something that is not very clearly or
strongly indicated in jyotish texts. Some argue that this is because jyotish developed in regions of earth near
the equator and interception of signs is not observed there. The jury is still out on this one. One can think of
the signs as being the product of the orbit of the earth around the sun and the houses as being the product of
the rotation of earth around its axis. The daily and monthly/annual motion of earth in the sky lead to the
creation of sign and houses. The perspective of astrology is, therefore, geocentric or perhaps more precisely,
geotopocentric, as some might like to emphasize.
So, when we look at a horoscope, the first house defines the eastern view towards the horizon at the
place and time of birth or of the epoch that the horoscope is cast for. If we face the 7th house, we are facing
the west, the 10th house would represent the roof of the sky (as if we are looking upwards) and the 4th house
would be under our feet. The observer is, in other words, placed with his head pointing towards the 10th
house, feet towards the 4th house, and eyes turned either towards east or west depending on which way he is
facing. The typical western horoscope circle with the first house placed in the 9'O clock position assumes
that the observer is standing up. The north indian horoscope assumes that the observer is placed horizontally.
This is just descriptive for one’s orientation and nothing more needs to be made out of this!
***********************************************************
*
* _
2nd house _ *
^
* _
12th
_ * *
*
* _
_ *
* _
_ *
*
*
_ *
_
First house
_ * _
*
*
_ *
* _
_ *
* _
*
*
_ *
* _
_ *
* _ *
* * _
4th
_ * _
10th
_ * *
*
* _
_ *
* _
_ *
*
*
* _
_ *
* _
_ *
*
*
_ * _
7th
_ * _
*
*
_ *
* _
_ *
* _
*
* _ *
*
_
*
* _*
***********************************************************
31
©
This is the North Indian chart which looks like a collection of diamonds and triangles in a square or
rectangular frame. The first house, also known as the ascending sign or lagna sign is always placed in the top
diamond, labeled here as the First house. The 'number' in it represents the sign, a 1 denotes Aries or Mesha
rising, a 5 denotes Leo rising and so on. Some people (programs) replace the number with a zodiacal glyph
(see below) which some would feel more familiar with. The organization of the signs is counterclockwise
and would represent the visual progression of signs through the day, if someone were looking at the zodiacal
circle from a Northern latitude facing south, with east on the left hand side and west to the right. The 12th
house would represent the sign that has already risen in the east and the first house being the sign that is
rising now, while second house would be the sign that would rise in the east, next. In this format, therefore,
the place for houses is fixed, but those for signs vary from chart to chart.
|||||||||||||||||||||||||||||||||||||||||
| Pisces | Aries
|
| Gemini |
|
|
|
|
|
| Meen
| Mesh
| Vrishabh| Mithun |
|---------------------------------------|
| Aquarius|
^
|
|
|
|
|
| lagna
|
| Kumbh |==Jaimini aspect== | Karka
|
|---------|
|
|---------|
|
|
|
/|
|
| Makar
|
|
/ |
|
|
|
V
/
| Simha
|
|---------------------------------------|
| Sagitt. |
|
| Virgo
|
|
|Vrishchik| tula
|
|
| Dhanu
|
|
| Kanya
|
|||||||||||||||||||||||||||||||||||||||||
Aries
A
Taurus B
Gemini C
Cancer D
Leo E
Virgo
F
Libra
G
Scorpio H
Sagittarius I
Capricorn J
Aquarius K
Pisces L
This is the South Indian format of the chart in which the signs are fixed in location but houses vary in
position from chart to chart. A planet in the upper right corner would always be the one in Gemini or
Mithun. For orientation, the lagna is indicated in words or simply by a diagonal line drawn in the square
which represents the ascending sign, in Cancer or Karka, in this illustration. The progression of the zodiac is
clockwise and it represents the viewpoint of someone who is viewing the zodiac from south while facing
north, with east falling towards his right hand and west towards his left hand. This arrangement or format is
probably better suited for those following Jaimini system, since the opposite signs (such as Gemini to
Sagittarius, Pisces to Virgo, Aries to Vrishchik, Aquarius to Cancer, and Libra to Leo shown in the example
above) represent some of the sign aspects used in this system. There are other ways of drawing the charts as
well, the lotus formation, the circle (similar to western, though with ascendant in the pie-slice at 12'O clock,
rather than in the one at 9'O clock position as is conventional in the western tropical chart. It is not too
32
©
difficult to be familiar with any or all of these formations, though most people prefer to use one kind and feel
more comfortable in using it.
Jyotish uses the sidereal zodiac. The tropical zodiac is yoked to the declinational (north-south)
journey of the Sun (actually the earth wobbles; this gives rise to the apparent movement of the Sun, which
then gives us the seasons. Those following the tropical zodiac consider the spring equinox (first day of
Spring in Northern or of Autumn in the Southern hemisphere) as the 1st point of Aries with the other signs
following in tow. The sidereal zodiac utilizes the star-based zodiac as the orientation for the signs and thus is
yoked to the visible constellations (the ram, the bull, the scorpion, as they are visible in the sky). The
sidereal zodiac moves backwards very slowly (about 2000+ years per 30 degree sign) giving rise to the
"precession of equinoxes". A correction, named as 'ayanamsha' when applied to the tropical longitudes of a
planet gives rise to the sidereal longitude. The current difference between the two zodiacs is approximately
24 degrees. Different values of ayanamsha in vogue include, Lahiri, Raman, Yukteshwar, Fagan/Bradley,
etc. This raises some confusion and uncertainty but in practice is less of a difficulty than often made out to
be. Many of the Indian ephemeris makers have now chosen Lahiri ayanamsha, but it is very difficult to
estimate how many jyotishis in India or in rest of the world actually use any specific ayanamsha. Such a
huge poll has not been conducted and is probably impossible to conduct. The choice of ayanamsha can have
significant impact on the finer varga charts used in jyotish or in some time-sensitive dashas such as
Kalchakra dasha, but there are also other uncertainties, including inaccurate birthtimes and different
opinions/interpretations about calculating some of these dashas, or whether to use the 365 day year or 360
day year, to use geo- or topocentric position of the Moon, etc. I would strongly urge beginners to first focus
on the basic techniques that have been widely used, are effective in most cases and less subject to the various
sensitivity factors, before they move on to some of the finer divisions or other dashas, and rectification, or
other advanced techniques.
A sidereal sign is 30 degrees long and is divided into 3 sub-areas. These represent the asterisms.
There are 27 asterisms or nakshatras in the 360 degree zodiac and each 800 min or 13d 20m segment
represents an area ruled by a planetary ruler (other rulers are also prescribed for these and have metaphysical
and mythological significance. These can also be treated as menemonics for memorizing the properties of
the nakshatras and its attributes). Aries or Mesha, for instance, contains Ashwini ruled by Ketu, Bharini
ruled by Venus and the first quarter of Krittika ruled by Sun. Krittika then continues in Vrishabha or Taurus,
followed by the asterisms of Moon and Mars. There being 9 'planets', Ketu, Venus, Sun, Moon, Mars, Rahu,
Jupiter, Saturn and Mercury, the roster of asterisms ruled by these planets in the stated order, repeats thrice
giving 9 x 3 = 27 asterisms. Asterisms ruled by all 9 planets form three sequential sets, each of which begins
with a fire sign (Aries, Leo or sag), progresses through the earth (Taurus, Virgo, Capricorn), air (Gemini,
Libra, Aquarius) and ends with the water (Cancer, Scorpio, Pisces) signs.
Deg min Deg min Deg min Asterism ruled by
000 00
120 00
240 00
Ketu
013 20
133 20
253 20
Venus
026 40
146 40
266 40
Sun
040 00
160 00
280 00
Moon
053 20
173 20
293 20
Mars
066 40
186 40
306 40
Rahu
080 00
200 00
320 00
Jupiter
093 20
213 20
333 20
Saturn
106 40
226 40
346 40
Mercury
33
©
A sign or constellation in jyotish is called a rashi or a heap (of stars). The names are given below:
SIGN
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagittarius
Capricorn
Aquarius
Pisces
RASHI
Mesh
Vrishabh
Mithun
Kark
Simh
Kanya
Tula
Vrishchik
Dhanu
Makar
Kumbh
Meen
MALEFIC/BENEFIC: Jyotish uses two kinds of labels for a planet or in some cases houses, malefic/benefic
and strong/weak. The two are separate qualifiers. Planets such as Jupiter, Venus, waxing Moon and Mercury
are intrinsically benefic and are blessed with softer, gentler natures, even-keeled disposition, happy,
generous and kind. Planets such as Saturn, Mars, Sun, nodes, waning Moon are malefic and are of harsh,
cruel, brusque, hard-hearted and selfish nature. One should not apply these labels too literally. Not all
individuals with Moon or Jupiter in lagna are kind or gentle or even moral, necessarily. A benefic planet can
be weak or strong and this would tend to make its 'impression' strong or weak in a chart, and vice versa.
Moreover, planets that are exalted are benefic while those that are debilitated are malefic, regardless of their
natural benefic or malefic disposition. The strength of a planet can be determined in many ways, and is a
technical matter that is based partly on math using systems such as shadbala, etc. and are based on certain
sign or house and time-based factors, as well as the number of own or benefic divisions that a planet obtains
in the varga chart. Most beginners would be using the 'ready-made' values that most programs generate.
Many books are also available on this somewhat advanced topic. It is good to familiarize oneself with the
details of these methods and these sources of strength. A simplified system based on five factors has proved
to be quite helpful as a quick primary approximation (Chapter IX).
RELATIONSHIPS: One would often come across concepts in jyotish such as, a planet being afflicted, or
fortified by another or being associated with another planet. This is a very important thing to understand and
remember since much of the jyotish synthesis is based on these sambandhs or relationships between planets.
One form of relationship is based on friendship which may be permanent or temporal. The other form is
based on aspect, placement and dispositorship. A planet that is located in a house has a very strong influence
on such a house. A planet that exchanges positions with the lord of another house (lord of 1 in 5 and lord of
5 in 1) create strong zones of mutual influence. Some have taken such mutual reception as being similar to
each planet being in its own sign and hence strong. A planet that is placed with a lord of a certain house also
has association with the said house. Similarly, a planet aspecting a house or its lord has a relationship with
that house too. There are finer relationships based on dispositorship of a sign and asterism which must be
considered for a fuller picture. A planet occupying a sign would influence its lord (dispositor) as well as the
34
©
planet in whose asterism (nakshatra) it is located. The effect would be strongly felt during the planetary
period (generally vimshottari dasha) or sub-period of the dispositor.
Planet
Sun (SU)
Moon (MO)
Mars (MA)
Mercury(ME)
Jupiter(JU)
Venus (VE)
Saturn (SA)
Owns
Leo
Can
Ari Sco
Gem Vir
Sag Pis
Tau Lib
Cap Aqu
Exalted
Ari (10d)
Tau (3d)
Cap (28d)
Vir (15d)
Can (5d)
Pis (27d)
Lib (20d)
Moolatrikona
Leo (0-20d)
Tau (4-30d)
Ari (0-12d)
Vir (16-20d)
Sag (0-10d)
Lib (0-15d)
Aqu (0-20d)
Note: There are variations in different texts for the moolatrikona degrees. The ones shown here are from
Brihat Parashara Hora Shastra, the authoritative reference in jyotish.
Planet
Sun (SU)
Moon (MO)
Mars (MA)
Mercury(ME)
Jupiter(JU)
Venus (VE)
Saturn (SA)
Friend
MO MA JU
SU ME
JU MO SU
SU VE
SU MO MA
ME SA
VE ME
Neutral
ME
MA JU SA VE
SA VE
SA MA JU
SA
MA JU
JU
Enemy
SA VE
None
ME
MO
ME VE
MO SU
SU MO MA
Natural friends of a planet are lords of the 2nd, 4th, 5th, 8th, 9th and 12th, from its moolatrikona sign and the
lord of the sign where it is exalted; natural enemies are lords of 3rd, 6th, 7th, 10th and 11th sign from its
moolatrikona. Temporary (or temporal, tatkalik) friends are planets placed in 2nd, 3rd, 4th, 10th, 11th and
12th sign from a planet.
PREVAILING PERIODS: Timing of events and figuring out the current dominant trend or theme from an
astrological perspective is an extremely important part of doing astrology. In jyotish, many types of periods,
dashas, transits etc. are described and prescribed for general and specific conditions. Most individuals follow
the vimshottari dasha system which is based on the 'progression' of the natal Moon through the zodiac of
asterisms. There are 27 asterisms, each of which is ruled by one of the nine planets. Starting at Aries Zero
degrees in the sidereal zodiac, each segment of 800 arc minutes or 13d 20m is ruled by Ketu, Venus, Sun,
Moon, Mars, Rahu, Jupiter, Saturn and Mercury in the stated order which repeats itself twice, giving rise to
three sets of 9 *star-clusters* each, spanning the zodiac. A person with natal Moon in the asterismal zone
ruled by Venus would begin life in Venus dasha followed by the dasha of Sun and Moon, etc. The arcsegments (slice in the pie of zodiac) for each asterism is the same (13d20m) but the dashas are of different
durations (7, 20, 6, 10, 7, 18, 16, 19 and 17 years for Ketu to Mercury) which can be thought of as the natal
Moon progressing through the stars at different rates of motion, with its relative speed (of progression) being
twice as much in its own asterism than when progressing through the star of Venus!
35
©
Ketu
Venus
Sun
Moon
Mars
Rahu
Jupi
Satur
Merc
|=======|=======|=======|=======|=======|=======|=======|=======|=======|
7y
20y
6y
10y
7y
18y
16y
19y
17y
It is interesting to visualize the 'progressed' natal Moon speeding up and hurrying under the influence
of Ketu, Sun, Mars (shorter dashas) and slowing down under the influence of Jupiter, Rahu, Saturn, Mercury
and Venus (longer dashas). Another interesting observation has appeared in some writings that divide the
periods into two sets of 60 years each, with the inner and outer planets and nodes separated into two groups.
So, Moon+Sun+merc+Venus+Ketu=10+6+17+20+7=60 (INNER);
Mars+Jupiter+Saturn+Rahu=7+16+19+18=60 (OUTER). Half of the maximum human life span belongs to
the inner bodies and half is under the sway of the outer bodies.
It is generally expected that any special yogas or combinations in a chart, and many such are
indicated in classical texts in jyotish, would manifest during their periods in life or in those of planets that
are related to them in the chart. Oftentimes, the "relationship" is through the stars. In other words, if Mars is
in Rahu's star, the dasha of Mars would produce results attributed to Rahu. A child may be born during the
period of a planet which is placed in the star of another planet ruling or located in the fifth house (progeny).
This forms just one of the many considerations and it is always a good idea to look for many different factors
in a chart and building up the 'weight of evidence of indicators' before pronouncing any given prediction.
Although quite a few levels of periods and sub-periods are possible (mahadasha, antardasha or
bhukti, pratyantar , sookshma and pranadasha), most beginners should perhaps focus on the first two levels
and then add more as they progress along the path of proficiency. It is always a good idea to not get tangled
in a net of too many variables, regardless of one’s capabilities to handle these. Even with two levels of
dasha, one can generate so many combinations of factors that it could prove to be quite complex.
Some of the considerations have to do with the role of the primary and secondary dasha rulers
(dasha/bhukti lords or mahadasha/antardasha lords as some prefer to call the first two levels), their strengths,
their benefic/malefic nature, their relationships with each other in general and in the specific chart, their
placement from their own houses and from the houses that they signify (or are karakas of) as well as from
the lords of the houses they signify. An example would be a study of the placement of the period-lords from
Jupiter and lord of 5th for progeny-related matters.
Another important consideration is what Sage Satyacharya calls the asterismal principle ('nakshatra
siddhant'). This is also called the tara-maitri bal (asterismal relationship/friendship). Essentially, the star
where Moon is placed is the orientation point (though Satyacharya also recommends taking the lagna or
ascendant should that be stronger than the Moon, but let us first go with the Moon for now). The subsequent
stars, in sequence, alternate between good and bad relationships, and the series of friendships/enmities
repeats again with the next two sets of stars.
36
©
Let us consider that the Moon is in Aries 2d and thus in the star of Ketu in a chart The sequence of starrelationships in this specific example would be:
RULER
Ketu
Venus
Sun
Moon
Mars
Rahu
Jupiter
Saturn
Mercury
STAR
Star
Star
Star
Star
Star
Star
Star
Star
Star
#
#01
#02
#03
#04
#05
#06
#07
#08
#09
Ketu
Venus
Star #10
Star #11
NAME
Janma
Sampat
Vipat
Kshema
Pratyari
Sadhaka
Vadha
Maitra
Param maitra
+
+
+
+
+
++
EFFECT
moderately positive
moderately positive
negative results
moderately positive
negative results
moderately positive
negative results
moderately positive
excellent
Janma'
Sampat'
+
+
moderately positive
moderately positive
The relative positions from sign (rashi) and in stars would be an important factor to consider. For
instance, a planet that is the bhukti-lord and in the 3rd star from the dasha-lord might find it difficult to
facilitate positive results fully. The effects are modulated by the intrinsic or chart specific qualities of the
planet such as strength, beneficence and participation in a particular yoga or arishta (-) as well as mutual
location of major and sub-lords in the chart, etc.
PRIMORDIAL ELEMENTS:
FIRE:
EARTH:
ETHER:
WATER:
AIR:
MARS (ALSO SUN)
MERCURY
JUPITER (AKASHA)
VENUS (ALSO MOON)
SATURN
SIGHT
SMELL
SOUND
TASTE
TOUCH
ILLUMINATION METABOLISM FIRE
(PERFUME) HEAVY
SPEECH
RASA WETNESS
DRYNESS
PRIMORDIAL PREDISPOSITION (DHATUS OR DOSHAS AS KNOWN IN AYURVEDA;
PARASHARA):
ARIES
LEO
TAURUS VIRGO
GEMINI LIBRA
CANCER SCORPIO
ORGANIZATION
SAGITTARIUS
CAPRICORN
AQUARIUS
PISCES
=
=
=
=
PITTA OR
VATA OR
TRIDHATU
KAPHA OR
37
HEAT AND CHEMISTRY
MOTION INITIATION ENTHUSIASM
OR MIX OF PITTA VATA AND KAPHA
JOINTS COHESION INTEGRATION
©
DIRECTIONS:
FOR USE IN HORARY AND OTHER APPLICATIONS OF ASTROLOGY
(Gemini = North-East, Libra and Scorpio = West, Aquarius and Capricorn = South)
EAST
---------------N.E.
|
|
|
NORTH |
|
|
|
S.E.
3 ========= 2 ========== 1 ========= 12
GEM
TAU
merc
ARI
PIS
|
|
jupi
|
|
|
|
|
|
4 ================================== 11
CAN
moon
|
|
sun
AQU
|
venus
|
|
mars
|
|
|
|
|
5 ================================== 10
LEO
|
|
CAP
|
|
saturn
|
|
VIR
LIB
SCO
SAG
6 ========= 7 ========== 8 ========== 9
N.W.
|
|
|
| SOUTH
|
|
|
S.W.
---------------WEST
East:
South:
North:
West:
Mercury and Jupiter are strong in east
Sun and Mars are strong in south
Moon and Venus are strong in north
Saturn is strong in west
If one sifts through 'contemporary' literature it is not unusual to find a different schema of
classification for the doshas. The one presented here is taken from the Magnum opus of hindu astrology,
namely, Brihat Parashara Hora Shastra (G.C. Sharma/Sagar edition). Planets have also been ascribed
association with the dhatus; however, the predominant dhatu can be seen by examining the ascendant, the
sign which holds the atmakarak, sign which holds the strongest planet or the strongest personal planet in the
chart. A mixture of dhatus is possible. Imbalances can be seen from the sixth house, as well as adverse
dashas and transits. G.C. Sharma has given a very clear exposition of the terms vata, pitta and shleshma and
how they should not be simplistically equated with bile, air and phlegm. It must be studied by those seriously
interested in the interconnection of jyotish and ayurveda. For even more details regarding the ayurvedic,
treatment and health aspects, one should consult one of the many books of ayurveda available, such as those
by Dr. Deepak Chopra, Vasant Lad, etc.
MY PERSONAL ADVICE IS THAT ONE MUST NOT DABBLE IN HEALTH SCIENCES OR GIVE
OUT ADVICE LIGHTLY WITHOUT PROPER AND SYSTEMATIC STUDY. SOME OF THE
TREATMENTS IN AYURVEDA CAN BE QUITE STRONG AND MUST BE TREATED WITH
SIMILAR CARE AS IS CONSIDERED ESSENTIAL FOR MODERN MEDICINAL REMEDIES. ON NO
ACCOUNT MUST YOU TRY AND CONTROL OR FORCE OTHER PEOPLE'S DESTINY
PARTICULARLY IF THEY HAVE TRUST IN YOUR JUDGMENT. TRUST MUST NEVER BE
MISUSED. JYOTISHIS ARE NOT ABOVE OR BEYOND THE LAWS OF KARMA!
VARGAS OR DIVISIONAL (SOMEWHAT SIMILAR TO 'HARMONIC') CHARTS AND THEIR USES:
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There are several 'units' in the zodiac, signs and asterisms are important ones; however, there are
other subdivisions used which divide a 30 degree sign into finer divisions. The largest of these is called hora
and divides each sign into two segments, of 15 degrees each. A sign can also be divided into three divisions,
named drekkana or dreshkana (decanate) of 10 degrees each, and so on. A planet can then be in a certain
sign and also in a hora, drekkana, dasamsha, navamsha, each of which can then be drawn as a horoscope and
the different areas in life viewed in these chart just as in a rashi horoscope. Many of the varga charts are of
specific significance as listed under, and can be studied along with the rashi chart for finer details.
Instructions regarding the exact procedure of using the divisional or varga charts is not laid out very clearly
in the 'classics' but generally speaking it is recommended to study the lagna and the house in the relevant
varga chart that deals with the specific matter in the rashi chart. For instance, navamsha is recommended for
examining one’s spousal and other relationships which is studied from the 7th house in rashi horoscope. So,
we would examine the lagna and 7th house in the navamsha for more details. One need not stop there and
focus only on the 7th house in the navamsha as there is a lot more other information that can be obtained
from this chart, but it is a good start:
DIVISION
========
Rashi
Hora
Dreshkana
ALSO CALLED
===========
D-1 or V1
D-2 or V2
D-3 or V3
Chaturthamsha
D-4
Saptamamsha
Navamamsha
Dasamamsha
D-7 or V7
D-9 or V9
D-10 or V10
Dwadashamsha
Shodashamsha
D-12 or V12
D-16 or V16
Vimshamsha
Chaturvimshamsha
Bhamsha
Trimshamsha
Khavedamsha
Akshavedamsha
Shastiamsha
D-20
D-24
D-27
D-30
D-40
D-45
D-60
or V4
or
or
or
or
or
or
or
V20
V24
V27
V30
V40
V45
V60
AREAS IN LIFE
=============
Physical body, everything else in general
Wealth, acquisitions, 2nd house matters
Happiness from siblings and coborns,
travels, 3rd house
Fortunes, physical luxuries and
pleasures
Sons and grandsons, 5th house
Wife (spouse), 7th house
important effects, influence on
government, one’s profession
Parents
Vehicles and pleasures or troubles
therefrom
Worship and spiritual inclinations
Learning, education and knowledge
Strength and weaknesses (nakshatramasha)
Evil effects, misfortunes
Auspicious and inauspicious effects
General indications
General indications
These are also used for quantifying planetary strengths in the shadb al and vimsho pak pro cedures.
Varga-classification: Vargas are grouped in sets of six, seven, ten or sixteen. These are known as Shad, Sapt,
Dasha or Shodasha-vargas.
SHAD (SIX): Rashi, hora, dreshkana, navamsha, dwadashamsha and trishamsha. If planet is in 2,3,4,5 or 6
good vargas (exaltation, moolatrikona, own, friendly signs, or a sign that is owned by a planet ruling an
angle (1,4,7,10) from the arudha, then it is called kimshuka, vyanjana, chaamara, chatra, kundala.
SAPTA (SEVEN): Add saptamamsha to the above six. Planets in good vargas in 2 to 6 vargas are called the
same as above. If in good vargas in all seven, it is called Mukuta. This set is part of the shadbal
39
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determination. One wonders if the sages hinted at the fact that the 'strengths' of planets indicated in these
vargas are especially significant.
DASHA (TEN): To the above seven, add shodashamsha (khalamsha), dashamsha and shastiamsha. Planets
in good vargas in this classification are from 2 to 10 vargas: Parijaat, uttam, gopur, simhasan, parvat, devlok,
brahmalok, shakravahan, shridham.
SHODASHA (SIXTEEN): To the above ten, add chaturthamsha, vimshamsha, chaturvimshamsha, bhamsha,
khavedamsha and akshavedamsha. Planets in 2 to 16 good vargas: (according to BPHS) Bhedaka, kusum,
naga pushpa, kanduka, kerala, Kalpavriksh, chandanvan, poornachandra, uchcheshrav, dhanvantari,
suryakaant, vidrum, shakra simhasana, gaulok and shrivallabh.
Signs are increasingly stronger in this order, movable -- Fixed -- COMMON
Planets in common signs cast a stronger aspect than those in fixed and those in movable signs.
STRENGTH OF EFFECTS OF PLANETS
In Drekkanas
of Movable Sign
of Fixed Sign
of Common Sign
First Drekkana
FULL
weak
Medium
Second D rekkana
Medium
FULL
weak
Third Drekkana
weak
Medium
FULL
(A helpful mnemonic is to remember that the set of movable signs starts with the 1st sign and the 1st
drekkana is the strongest in a movable sign, the set of fixed signs starts with the 2nd sign and the 2nd
drekkana is the strongest in fixed signs, while the common signs start with the 3rd sign, Gemini, and the
strongest drekkana is the third one in a common sign.
The next drekkana (2nd in movable, third in fixed and first in common) is average while the next or
remaining drekkana in these signs is weak).
Yet another very interesting utility of the decanates (drekkana, dreshkana) is in associating those with body
parts. The following table indicates the relationship:
House
First drekkana
Second drekkana
Third Drekkana
I
II
III
IV
V
VI
VII
VIII
IX
X
XI
XII
head
right eye
right ear
right side of nose
right cheek (face)
right side of chin (lower jaw)
face
left side of chin (lower jaw)
left cheek (face)
left side of nose
left ear
left eye
neck
right shoulder
right arm and hand
right side of body
right side of chest
right side of upper abdomen
navel
left side of upper abdomen
left side of chest
left side of body
left arm and hand
left shoulder
pelvis (region below naval)
right sides of genitals and anus
right gonad
right thigh
right knee
right leg and ankle
feet
left leg and ankle
left knee
left thigh
left gonad
left sides of genitals and anus
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Different ways have been prescribed by modern authors regarding the use of this classification. I find it
useful to look at the drekkana where the lords of 6th and 8th and the dispositor of gulika are placed. These
can represent vulnerable regions. Please note that the whole sign in a given house must be considered and
not based on the cusp. So, if the planet ruling the sixth house, let us say, jupiter is placed in the 10th house
in aries in the first drekkana of aries, it would indicate that the left side of nose is a vulnerable zone (sinusitis
etc.). If the lord of 8th (saturn) is placed in the 8th house in the first drekkana of aquarius, left side of chin
(lower jaw) would be vulnerable (dental trouble). It must be noted also what other planets are affected etc.
before jumping to any conclusion. Like other methods, in jyotish, this is not absolute and must not be
applied hastily. Always, look for confirmation of a given finding in the charts. A lot of information can be
derived from the rashi chart or radix, which is the primary 'divisional' chart, unlike the way many are
conditioned into thinking, namely, rashi is on one side while all other vargas or divisional charts form
another cohort. An interesting method of deriving more information out of the 12 houses is the consideration
of secondary houses in a chart (rashi as well as divisional charts). These have been described by Parashara,
Jaimini and Kalidasa as the arudhas or padas of houses. There are some variant opinions, though, as is true
for other areas of jyotish. The pada or secondary house in a chart is as far removed from the lord of a house,
as the lord is removed from its own house. Simply stated, if Aries is rising and Mars its lord is in Gemini,
then Leo is the arudha or pada for lagna or first house, because Mars the lord is 1-2-3 signs away from Aries
and Gemini-Cancer-Leo is three signs away from Mars in the chart. One can derive the padas for all houses
but Kalidas recommends looking at the first, second, fourth, fifth, seventh, ninth, tenth and twelfth houses
(notice the absence of padas for the 3, 6, 8 and 11 -- why?) and see how they and their houses interact with
the primary houses and their lords and karakas or significators. One can think of each planet being located at
the sign-mid point between the house it owns and the pada house (those following Uttarkalamrita where a
house can be its own pada as can the house seventh from it).
41
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Example: Vrischik rising.
***********************************************************
*
* _
_ *
^
* _
me
ra
_ * *
*
* _ 9 _ *
Sun
* _ 7 _ *
*
*
10 _ *
_
_ * _ 6
ve
*
*
_ *
* _
_ *
* _
*
*
_ *
* _ 8 _ *
* _ *
* * _
11_ * _ 5
_ * *
*
* _
_ *
2
* _
_ *
*
*
* _
_ *
* _
_ *
*
* ju (r) 12_ * _
Moon
_ * _ 4
sa(r) *
*
_ *
1
* _
_ *
3
* _
*
* _ *
ke
*
_
*
ma
* _*
***********************************************************
PADAS (I = pada of 1st house, II = pada of second ...)
***********************************************************
*
* _
IV
_ *
^
* _
_ * *
* I
* _ 5 _ *
* _
_ *
*
*
_ *
_
10
_ * _
*
* VII _ *
* _
_ *
* _
*
*
_ *
* _
_ *
* _ *
* * _
X
_ * _
XII
_ * *
*
* _
_ *
* _
_ *
*
* V
* _
_ *
* _
_ *
*
*
IX
_ * _
_ * _
*
* 2
_ *
* _
_ *
* _
*
* _ *
*
_
*
II
* _*
***********************************************************
The numbers 2, 5, 10 represent a dominant variant view (BPHS) for calculating padas or arudhas.
This variation is based on the premise that padas cannot fall in the same or 7th house from the house for
which the pada is being sought, and must be placed in the 10th from the normally-derived pada position.
Note that '5' is in 10th from V, '2' is in 10th from II and '10' is in 10th from X.
It is always more useful to study charts as a whole. Often, due to constraints in time and space, in
articles, books and email messages, astrologers tend to focus on a given factor or factors in trying to explain
a particular attribute or event in a chart. One may find different viewpoints all seemingly explaining the
same bottom line, sometimes using different variables (ayanamshas, house divisions, use of vargas) and yet
they all seem to reach the same conclusions. This is not confusing really but indicative of the importance of
the 'weight of indicators' approach. Each of these different explanations probably represent the factors that
additively increase the probability of a certain attribute/event taking place in actual experience. This is
specially important when one is reading 'cold' or pre-dicting, as opposed to retrofitting or trying to find the
astral indications to match something that has already happened or is already known (hindsight = 20/20). In
the latter situation, any one factor could explain the event; however, question arises, would seeing the same
factor or pattern of factors in another chart enable one to clinch the same 'diagnosis'? However, if several
factors seem to point in the same direction, this would probably represent a better pointing 'finger',
astrologically speaking! One swallow does not make summer in astrology.
LONGEVITY DETERMINATION: It is very important (and extremely difficult) to determine the life-span
or longevity in a given horoscope under scrutiny. True! Of what use is spending a lot of time over a chart
that has a limited allocation of prana or breaths! One method that (like all methods) must be applied with
caution and never as an absolute, one and only technique is outlined here. It provides a simple way or first
approximation for those who are beginning to make their way into the ocean of jyotish. It is based on
42
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classifying longevity into three cadres, Alpa (short) ayu (longevity) is 32 years or less, Madhya (medium)
ayu is 32 to 64 years and Purna (full) ayu is greater than 64 years. All of these are not absolute, of course.
The method is based on the presence of significant indicators of longevity, namely the lagna, hora lagna,
Moon and 8th lord being in cardinal, mutable or fixed signs.
A: Lagna and Moon
i)
If lagna and Moon are in chara/MOVABLE/cardinal (Aries, Cancer, Libra, Capricorn), then this
signifies a Poornaayu (long life).
ii)
If lagna and Moon are in COMMON (Gemini, Virgo, Sagittarius, Pisces) signs, the life-span is
medium.
iii)
If lagna and Moon are in FIXED (Taurus, Leo, Scorpio, Aquarius) signs, the life is short.
Overall, the order of life-span for each pair of indicators would be (longest to shortest):
MM (longest), MC (or CM), CC, CF (or FC), FF (shortest)
B) The same is next studied for the lagna lord and lord of 8th house
C) The above is repeated for lagna and hora lagna. Please note that this is not the hora-varga lagna but the
one that is described in Brihat Parashar Hora Shastra and Jaimini system which changes approximately every
2.5 ghatis or each hour (hora!) after Sunrise (30 degrees [or fractions] added to the longitude of Sun at
Sunrise, per hour [or fraction] until the epoch of birth). Some software such as Geovision's Parashara's Light
will calculate it for you and this is highly recommended to avoid confusion, cramps in the forehead and other
forms of anguish!
One may find that two sets of indicators (A, B or C) are leaning towards one class of longevity, then
this would be taken as the predominant one. All sorts of combinations are possible from MM-MM-MM to
FF-FF-FF.
In the case of a nativity, lagna is Cancer (M), lagna lord is in Aquarius (F), lord of 8th house is in 8th (F),
hora lagna is Libra (M)
i) Lagna in movable sign gives long life, Moon in fixed sign gives short life = medium
ii) Lagna lord in fixed sign gives short life, 8th lord in fixed sign gives short life = short
iii) Lagna in movable sign gives long life, hora lagna in movable sign gives long life = long
The person died at the age of 80. The fact that although in item B, longevity emerges to be short, both Moon
(lagnesh) and 8th lord Saturn were in the 8th, in Aquarius, the moolatrikona of Saturn. Saturn is ayushkaraka
and when placed happily can indicate long life. So, one would probably take this into account and modify
the bottom line of short life from item B to somewhat longer. Also, in item A, though lagnesh is in fixed
sign, it being with Saturn in the latter's moolatrikona would increase the longevity somewhat. One should
always take into account similar factors. It is notable that when this individual was born, he was given up for
dead. He survived and had several near brushes with death.
Whether the method is universally and unconditionally applicable and in what proportion of charts is
for one to try and examine and through this, build a level of certainty or confidence in the technique. There is
certainly no easier technique, that I have seen, than this one!
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Another approach that I have often found useful is to look at the lords of 1st, 8th and 3rd (longevity
houses) and the 2nd, 7th and 12th (maraka) houses. Consider which sign the lords of these houses are
located in. Chara (aries, cancer, libra, capricorn) indicates long life, dwiswabhav or mutable signs (gemini,
virgo, sagittarius, pisces) represent medium length of life while fixed signs (taurus, leo, scorpio, aquarius)
represent a short span of life. Then based on whether the planet is strong or weak, in the case of longevitydealing houses (1,8,3), the longevity would be increased or decreased. If the lord of 1st is in fixed sign, and
it is strong, longevity would tend to be towards the higher end of short span (32 years or so), if it is weak,
longevity would be shorter. On the other hand, if one of the marakas, for example, the lord of 2nd is in chara
or cardinal sign, and strong, this would tend to reduce the longevity more than if the maraka were weak or in
a fixed sign (the periods are reversed for marakas). If sensitive dashas operate in the right (or wrong!)
period then death or severe (death-like) difficulties may be experienced. Please do not focus on longevity
and death lightly. These are areas with considerable uncertainty and avoided even by experienced
astrologers.
When examining a chart for a jyotish reading, there are many considerations that can possibly be
taken note of. To the beginner, all of these can seem quite daunting and at times, unfortunately, the
complexity proves to be a deterrent. There are many texts, ancient and modern, that list an entire plethora of
factors, not necessarily clearly indicating what the 'weight' of these must be or how such may be determined
in a practical manner. Superimposed on all of this are the many variances in opinion about the interpretation
of what the ancients said or intended to state. There have also been many attempts towards either simplifying
or further complicating the scheme of things -- all springing from the personal experience of jyotish of the
proponents. Anyone who has experimented with jyotish and explored different orientations and approaches
within its wide framework are often perplexed, impressed and amazed by how different approaches seem to
work so well. It is much less frustrating for beginners to accept this as possible and suspend judgment
temporarily while adopting a relatively narrow path (for convenience' sake) for the time being. We must
proceed with the trust that things will fall in place, eventually.
So how does the neophyte deal and reconcile with the occupants, lords, karakas (of many kinds!),
padas, vargas, dispositors and so on ad infinitum and where does s/he begin the analysis of a horoscope
from?
Students of western astrology typically tend to look at a chart from the perspective of broad pictures
and tendencies and then learn to fill in details and build on the picture in layers and richness. The typical
jyotish student is encouraged to jump into the details (vargas and so on) and to start predicting, because what
else is the purpose of astrology! Such baptism by fire is fine as long as the apprentice emerges victorious and
confident. More often, though, and particularly when there had not been any earlier astrological experience
(such as moving from western to jyotish) or background, the end result can be patchy and painful. There is
no reason why this should be so. Unless there is some kind of urgency to learn jyotish, it is a good idea to
build up strength and understanding gradually and in a balanced manner.
The basic general method in jyotish is to look at the ascendant and its trine houses. The 1st, 5th and
9th constitute the gifts and potential that we bring with us to this lifetime. If these are strong, and
beneficially disposed, then life is smooth and accomplishments are many. "Strong" and 'beneficially
disposed' are very important qualifiers that must apply to all astrological considerations and even though not
repeated often enough, these must be kept in mind when reading any chart (and not just for a given yoga,
house etc. but for every consideration in a chart).
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The kendras, 1st, 4th, 7th and 10th houses define our surroundings and those individuals and
influences that surround us in a protective and supportive manner (or not -- depending on the strength and
beneficence of planets involved!).
Before drifting into any other area, these houses must be studied carefully and their interrelationships
and connections with each other must be paid heed to. Together, these form the strength of the horoscope
and of the nativity that has ushered itself into this realm of existence.
When examining a house, we must note the three kinds of influences that it receives. These three
factors are inherent and constant (from chart to chart), or variable as well as incidental. The karakas or
executors of a house are constant and stay the same for all charts. The variable influences are the lord of sign
that a house holds. This varies from chart to chart and essentially has 12 variations, one for each sign. The
incidental factor is the planet that is occupying the house or aspecting it. In sudarshan chakra (Parashar), the
latter is indicated as the strongest factor. Sudarshan chakra is based on aligning the solar, lunar and rising
chart together and then studying the 3 sets of each of the 12 houses/areas for the effects (so if the third house
in each of the three charts for an individual is strong and benefic, then this house will play a prominent part
in the nativity's life). Even in a natal chart alone, if the occupant is strongly placed, it could override the lord
of the house or the karaka. If it is weak, the significance should be reduced accordingly.
A set of secondary influences can be studied, as well. These comprise the sign dispositor of the
karaka and of the lord of a house. The dispositor is the ruler of the sign in which a house lord is placed. In a
Cancer rising chart (ascendant lord = Moon), if Moon is placed in Gemini, then the dispositor of Moon or 1st
house lord is Mercury (Mercury rules over Gemini). There can also be nakshatra dispositors that some
jyotishis utilize (lord of nakshatra or asterism in which the house lord is placed); however, these must be
dealt with somewhat differently, since nakshatras though superficially similar must not be treated as a rashi
or sign segment in the zodiac. These have other implications and significances.
The planets and houses that the ascendant lord connects with, by placement, aspects (with the houses
and lords thereof) indicate significant areas that one would need to focus on in this lifetime. Since each
house represents a lot of things, one would need to examine a number of factors and narrow down the areas,
through a judicious study of significators or karakas and finer divisions, vargas etc.; however, for the new
student a primary focus on the sign chart would be quite useful. The navamsha chart is also often considered
to be of great importance, as well as the Moon chart. Through a systematic use of these few charts, many
indications can be studied quite well by most students. It helps for some to write down the different factors
and a way of weighting the factors so that one can study the 'weight of evidence' of a certain trait or event
being judged more likely.
Regardless of how many books one memorizes, there is something unique about each of us and this
uniqueness must be faithfully reflected in our horoscopes. Each horoscope that you read must be read as a
unique case study, a unique story in which the same keywords, the same basic set of attributes are connected
and expressed in slightly different manner, with a slant that is anything but typical. While the basic
foundation must be similar, one must dig deeper and try to see the connections between the various factor in
a chart and try to see the true signature, the true theme that underlies. It gets easier with practice but one
must continue to make the effort for deriving the meaning for each horoscope. Over the years, it is quite
possible to become somewhat jaded and when this happens, it is useful to take a break from horoscopes and
read some texts. Even if nothing entirely new is learned from this intermittent 'studentship' it serves to
45
©
remind one of forgotten or less-used rules and opens windows that had become shut from absence of use. A
fresh perspective at regular intervals is an absolutely essential part of an astrologer's continuing education
throughout life.
MORE ABOUT NAKSHATRAS
Nakshatras are very useful in delving a bit deeper in the charts. There are many different ways in
which these have been used, including, the presentation of effects experienced by those born with moon (and
ascendant) in the different asterisms. Typically, the 360 degrees of zodiac can be divided into 27 segments
which coincide pretty closely to the daily motion of the moon (or more accurately, the daily motion of the
moon through a tithi. Each tithi is the time during which moon travels 12 degrees away from the sun, and
since the sun is also moving through nearly a degree during the same period, the moon needs to move
approximately 13degrees in order to maintain the 12 degree difference from sun.) The nakshatra is a segment
that is 13d 20m long. There are 27 nakshatras in the zodiac. For muhurta (electional horoscopy) a subsegment known as Abhijit is used by some jyotishis. Each nakshatra is associated with a fixed star (or two)
and is listed in Dr. Raman's book for beginners. Each nakshatra has four divisions, each 3d 20m long. These
are known as padas and these quarters are identical to the navamshas, and are 108 in number in the zodiac.
108 Is a very special number that appears in hindu practices in more than one way (for mantra repetitions
and other rituals, etc.).
Nakshatras also have a special connection with planets. Each nakshatra is ruled by one planet in the
order of vimshottari dashas. The first nakshatra beginning at Aries 0, known as ashwini, is ruled by ketu. The
next one, bharini, is ruled by venus (whose dasha follows that of ketu), next come krittika ruled by sun,
rohini ruled by moon, mrigashirsha (mars), ardra (Rahu), punarvasu (jupiter), pushya (saturn) and ashlesha
(mercury). The cycle then repeats in two sets, the next set of nine stars ruled by the planets ketu to mercury
being: magha, purva phalguni, uttar phalguni, hasta, chitra, swati, vishakha, anuradha and jyeshta, and the
third set comprising moola, purvashadha, uttarashadha, sravana, dhanishta, shatabhisha, purvabhadrapada,
uttarabhadrapada and revati. Each set spans four signs, beginning with a fire, then earth, air and water sign.
Each set of nakshatra, therefore, contains all four elements.
Nakshatra lordship and dispositorship is important and gives rise to a scheme whereby each planet is
associated with another planet through a body or soul (essence) relationship. This sharira-jeeva relationship
is described in details elsewhere in this manual. The intrinsic elemental nature or guna of a planet in a
horoscope must be kept in mind as being associated with not only the sign but also the nakshatra it is in. The
nakshatra rising in the east (lagna nakshatra) also adds a significant extent to the personality of an individual
in addition to the sign rising and must be paid attention to. Similar considerations must be noted for the lunar
asterism and the different nakshatras that the karakas or significators, including the jaimini charakarakas are
in. Bill Gates (October 28, 1955, 21:56 hrs PST, Seattle, Washington, USA) was born in cancer lagna with
the nakshatra of saturn rising in the ascendant. His saturn is exalted in the fourth house and placed there with
venus in its own sign and debilitated sun. This double mahapurusha yoga (saturn and venus exalted and in
own sign in a kendra or angle) has much to say about his keen eye for business opportunities, his ambitions,
the 'playful' yet fiercely competitive work culture at Microsoft and also his problems with the legal system
and governments, thanks to the debilitated but cancelled sun. He will begin his sun dasha in April 2000 and
while the 20 years of venus have given him immense wealth, the coming 6 years of sun would provide a
different opportunity for growth. His focus would be more on family and family values, there would be
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intense spiritual restlessness and much growth. The next six years would also be a test for the extent of
improvement that a cancellation of debility brings into a chart. The presence of saturn and venus in the
fourth house in libra where his sun is debilitated and the presence of mars, the lord of sign of exaltation for
sun sharing the sign with exalted mercury, in an angle from the moon are significant cancellations. More
than strength (Bill's sun is weak in shadbala as well as malefic because of debility) the qualitative nature of
the debilitated sun would improve and hence the benefic leaning of Mr. Gates towards family and spiritual
values (2nd house is ruled by sun). He will continue to remain excessively wealthy, of course. His focus
would be directed at the entertainment industry or entertainment aspects of computing and software for
families, children and educational areas. These have been a significant focus in general earlier as well.
Another example would be Mahatama Gandhi (October 2, 1869, 7:45 AM LMT, Porbandar, 69E36,
21N38). His ascendant was libra with Rahu's star rising in his lagna or first house. His Rahu is placed in the
10th house with moon the lord of 10th placed in its own sign. Moon also happens to be his atmakaraka
(Jaimini charkaraka - the planet with the most advanced longitude in the chart in any sign). His was a life
where he was literally swept by destiny and placed in a role that was destined to awaken his nation and to
finish a karmic task that was already in progress, namely, home rule for India. Rahu stands for suddenness
and ways of working that are anything but standard or predictable. Gandhiji was not against western culture
or progress, was even admiring of british culture and ways of working, but also had the shrewd sense to
know that this was not what jived with India and Indians. He had a very keen sense of timing and could get
to the emotional center of his people, moving them as a huge mass against British rule.
Adolf Hitler (April 20, 1889, 18:30 h LMT, 13E02, 48N15), in many ways different from Gandhi,
had a similar magical hold over his people, moving them to actions unforeseen, though of a negative nature.
He was also born with a libra ascendant but his star was ruled by mars. While Gandhi's ascendant starlord
had the company of the benefic atmakaraka moon and expressed the nurturing, saintly presence, Hitler's
starlord was mars in a martian sign influenced by exalted sun also present there overwhelming the venus and
mercury placed there. Compassion and reason were not his to possess! It is notable that his ascendant sign
and star lords were placed with the atmakaraka in the 7th angle. The sign of prominence, though for
undesirable reasons.
Combining nakshatra attributes with those of the signs that they are associated with (attributes such
as, elements, malefic/benefic nature, cardinal-fixed-mutable state, male-female nature, etc.) can help finetune many details and impart a richness and texture to the horoscope readings. According to some jyotishis,
one can view the influences of the sign/rashi/constellation on a planet as its exterior, physical or coarse
influence, while the influence of the asterism or nakshatra would determine the finer or mental nature of the
planet. The navamsha sign in which the planet is placed would describe the intrinsic nature and motivations
that act on the planet, in a sense the karmic signature. The three can also be described as the form, living
essence and motive of the planet in a cosmic sense.
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The above charts are for the same data. The one on left shows the north Indian presentation style,
while the right hand chart shows the south Indian presentation style. For Jaimini system, the right hand style
has some advantages, since it shows the Jaimini sign aspects easily. The left hand chart is a bit more
convenient to use using the Parashari system. As an aside, it is interesting to observe that if one looks at the
constellations in the sky from a northern latitude, say from China, the signs would be seen to be arranged in
a counterclockwise manner, whereas, if one were to see the skies from a southern latitude, say from
Australia, the arrangement would be clockwise, as seen in the south Indian style of presentation. This may be
an interesting coincidence or have some deeper historical meaning. We will leave that thought with you, for
now.
In this chart, the first house contains Aquarius or kumbha sign. In the north-Indian chart, the first
house is always at the top. The four diamonds represent the angles or kendra or cardinal houses, the 1st at the
top, 4th to the left, 7th at the bottom and 10th to the right. The remaining triangular houses are arranged
around these diamonds. In the south-Indian presentation, the signs are placed in fixed positions, the corners
are always (from top left clockwise) Pisces, Gemini, Virgo and Sagittarius, the mutable signs. The sign in
which the ascendant falls (Aquarius in this case) is indicated by a diagonal line drawn in the appropriate box.
The second house is the one placed next to the first in clockwise order ... and so on. It is best to get used to
one or the other format first and then to become familiar with the other one, as well. Often it is a matter of
preference and convenience. For the most part, I would be presenting the northern style of presentation. If
the other kind is more to your liking, it would not be too much work for you to redraw the charts by hand in
the other format. Elsewhere, I give a page of blanks which you can photocopy and use for your work.
There are many ways of showing the planets; one may wish to use glyphs or symbols, or simply
write the name of the planets. Here, we use the first two letters of the planets to show their position. If one is
using a bhava or house chart, one could show this using a similar chart but indicating that the boundaries do
not show the signs but the houses and show the sign boundaries by redlines drawn within the black
boundaries depicting the signs. This can get quite complex, obviously, and certainly not recommended until
you become proficient. To the question, whether sign boundaries represent houses or not, in my experience,
the primary house is the sign. The earth-centered houses may show some tendencies at times, for instance a
planet in the fifth sign from the rising sign may fall in the sixth bhava or house, but it will first represent the
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fifth house affairs. For now, I would recommend that we ignore the 6th house implications of the same.
The first thing we look at is the lagna. This is the connection between the realm of spirit and the
realm of earthly existence. When we entered this world as an individual entity, this is the sign and degree
that was rising in the east, the horizon where the sky meets the earth. The nature of the signs and planets that
are placed in these or that rule over them and other modes of connectivity should be studied. Connectivity
can be expressed by two planets being together in a sign, or exchanging their signs (venus in scorpio and
mars in libra in the example chart, for instance), and through aspects or drishti. All planets aspect fully the
sign across from their location. This would be technically speaking, the 7th house from a planet's location.
Additionally, there are special full sights (aspects) ascribed to three of the planets. Jupiter aspects the 5th and
9th from its location, mars aspects the 4th and 8th sign from its location and saturn aspects the 3rd and 10th
from its placement. Mathematical points such as lagna, gulika, other upagrahas and the lunar nodes do not
have aspects (although some texts have indicated otherwise). Begin with not attributing any aspects to these
'points' and experiment on your own to see if ascribing aspects makes your work easier. Always, let your
personal experience be your ultimate guide. How else would you go beyond what you are striving to learn
from this or any course, book or teacher?
The sign that is rising is Aquarius, an airy and fixed sign, ruled by Saturn. Saturn is a natural
malefic. Notice the preponderance of planets in the other airy sign, Libra, in the ninth. Air signs generally
indicate the mental realm. This individual lives in the mental realm: an intellectual. Since there is no planet
in the first house, we will look at Saturn, the lord which is placed in the 6th in the watery sign of cancer,
ruled by moon. Moon is placed in the earthy but intellectual sign of Virgo in the 8th. The houses 3, 6, 10 and
11 are known as upachaya. This means primarily growth and secondarily earnings. Lagnesh or lord of
ascendant in the 6th can indicate corpulence, particularly when in a watery sign, like in this case. It gives an
appearance that is charming and impressive; such an individual would be noticed by others. It also gives
good health and sturdy constitution in most cases. It also gives an interest in nurturing and health-related
matters, practices and professions. The presence of lagnesha in a trika or difficult house, 6th and its
dispositor moon (the lord of the sign occupied by lord of first house) in the 8th can give rise to
confrontations and obstacles in life but it also indicates that great secrets would be unearthed and such an
individual will come upon some 'solution' that has ere eluded others. The 8th house holds secrets and hence,
the nativity would tend to be private and secretive or at least would hold sacred and private a part of his life
(not necessarily for a negative reason, but just because others need not know those, in his opinion). Moon
represents emotions and this individual though seemingly transparent is really difficult to fathom. He can
hide his emotions and inner thoughts very well and often does. The fact that Saturn is aspecting the moon,
from sixth to the 8th house indicates that the individual truly has compassion for others and has a slight
depressive, pensive and philosophical streak within his personality. Does this pose a limitation or fuel his
strength is something that would be best seen if we looked at some of the divisional charts, such as
navamsha and saptavimshamsha for intrinsic strength. This is beyond the scope at the present moment. Next,
we look for the kendras and if there are benefics there, life is generally smooth for such individuals. In this
case, we see the presence of Rahu in fourth and Venus and ketu in the 10th. Venus is on the one hand a
natural benefic and yogakaraka in this chart, but on the other hand is also a badhaka or obstructive planet.
The fact that it rules over a trine (9th) and an angle (4th), makes it a yogakaraka. Its placement in the 10th is
simply superb, since the 10th is the strongest angle in a chart and signifies the accomplishments and
fulfilment of one’s promise, one’s karma, one’s task. However, before we bring out the champagne, let us
look at what kind of influences is the Venus subjected to. This is very important, since, without supportive
influences the yogakaraka can often represent merely an unfulfilled promise. A dream that could remain
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unrealized in life. In this case, Venus is placed with ketu which brings sudden rises and let-downs in life and
also being a malefic planet (though not in an unqualified manner) could pose some difficulties to the
fulfilment of the promise of the 10th house. Ketu often adds a spiritual, metaphysical flavour and the person
would in his vocation have an approach that reinforces the message of the spirit, promoting the spiritual
nature of existence. Note, also, that there is an exchange between the lords of the 10th and 9th. Mars is
placed in the 9th and Venus in 10th. This in itself constitutes a rajayoga or regal combination that gives
power, fame, wealth and happiness. Mars is accompanied by Jupiter which rules over 2nd and 11th houses
(wealth and earnings) and mercury (creativity and longevity). Though 8th house is malefic in a worldly
sense, it holds a lot of spiritual promise and its involvement in the benefic rajayoga further assures that the
nativity would gain spiritual fame and heights and would benefit from such areas in life -- benefit in a
spiritual and worldly manner. Sun is the lord of 7th and also involved in the rajayoga. The seventh house
represents not only the spouse and relationships, but traveling and relationships with others. The individual's
sun is in the rajayoga and 9th, so it would indicate a pleasant and personable individual for the most part;
however, the sun is debilitated. This makes it malefic and it would bring on situations of stress which can
negatively influence the individual's public responses and behavior in times of stress. There is some degree
of cancellation of the debility. For instance, the dispositor of sun, Venus is placed in an angle from lagna
(though not from the moon) and the planet that gets exalted in the sign of debility, Saturn is placed in an
angle from sun. Saturn is lagnesh and this cancellation indicates that the person would have a very strong
will which he will use to keep the lid on. There will be instances of negativity which will become public and
since the sun is debilitated in the 9th, the individual would have a tendency to defy his teacher or precept's
path, not once but several times. He will have a struggle within his mind regarding the relative role of all that
is traditional and that which is not. This has to do with the sign of prominence, rajayoga having Saturn in the
10th from it (from 9th house). Saturn in 10th from any house, brings into one’s experience intensification of
the experiences pertaining to the house and then brings disillusionment (perhaps not so much with
individuals but with the establishments that grow around and surround such individuals) and such a person
cannot remain silent but must react and opportunities for a 'show-down' are created in his life. Saturn in 10th
ultimately brings about growth and advancement through disruption and a somewhat chaotic of what was
built up earlier and allows one to climb out of the mess and reach higher by walking on the rubbles. In this
case, Saturn is in the 10th from 9th and religion and preceptor would be important and enlightening
experiences but there would be a downfall and disruption of his expectations from these areas and
individuals (organizations) and then growth in a personal sense. The presence of Rahu in fourth or its
association with ascendant or lagnesh (lord of 1st) inculcates an innate pragmatism and built-in cautious
outlook that is most useful in this worldly realm.
The fact that the 7th lord is debilitated (weakly canceled) can indicate problems with marital
relationship; however, one must be cautious in pronouncing such without taking into account the
charakarakas (Jaimini) and navamsha chart which are more specifically related to this area in life. The fact
that the sun is placed in the 9th and with a rajayoga indicates that the wife will be supportive and on the
surface, only the sweetest aspects of such a marriage would manifest. One needs to balance the negatives
and positives in a chart and not focus on one aspect alone. Note that the lords of 2nd and 5th house, family
and children, also participate in the rajayoga by association and this represents the binding influence that
these have on the individual and any negativity or weakness shown by debilitated sun would be compensated
for or fortified overall. The fact that the rajayoga directly involves mars who is inherently assertive and in
this case lord of the 3rd house (courage, communication, speaking-up) and tenth (karma, main task in life)
and mars aspects the 3rd -- indicate that the person would not have a passive or behind the scenes role but
would require to speak up against establishments and to take a position, often against the mainstream and to
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lead others.
This is the horoscope of Dr. Deepak Chopra, noted physician (endocrinologist), proponent of Ayurveda and
a medical doctor who had the courage to speak against established modern medicine and in a sense turn
against his primary gurus and one who was very involved in the TM movement but then separated from the
same. His life had been one of great adventure, outspoken courage and creativity with a strong spiritual
message offered in what he does, writes and speaks about. The promise first manifests in the horoscope -- at
birth, as they say, long before the flower blooms during its lifetime.
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CHAPTER V: TIMING, THE VIMSHOTTARI DASHA PROGRESSION
The vimshottari dasha system for timing of events is an important technique in vedic astrology.
Ancient masters had described numerous systems of dashas (planetary periods) in their works. Whether all
of those were fully-tested techniques is very hard to decipher. Most vedic texts are collections of Sanskrit
verses in which the old masters had inscribed in an ornate, yet poignant manner the various planetary effects,
but only rarely did they provide accompanying illustrative examples. Over the years, later astrologers have
attempted to test the validity of many of these dashas using approaches that have varied tremendously in
their degree of acuity, rigor and objectivity. Most contemporary experts in vedic astrology agree that, if the
proof of the pudding is in the eating, vimshottari dasha (based on lunar progression) is probably one of the
most valid and accurate systems for timing of events not only in natal charts but also in annual, national
(mundane) and horary horoscopes. This is not to imply that the Kalachakra, Yogini and Jaimini dashas that
have found a new lease in life, recently, are not to be taken seriously. In fact, utilizing more than one dasha
almost invariably leads to better insights into timing of a specific event because of the enhanced opportunity
for (weight of evidence) confirmation that is available when several methods for tracking of the astrological
signatures underlying expected events are used. However, the beginner should first learn vimshottari and this
is what we will focus on, primarily in this course and when we refer to dasha, it must be taken to mean
vimshottari dasha.
Vimshottari is related to the quantity '120' and the entire dasha cycle spans over 120 years. The two
luminaries, five planets and the two lunar nodes that are considered by vedic astrologers in delineations, rule
over periods varying from 6 to 20 years each during the 120 years in this order: Ketu (S. node of Moon),
Venus, Sun, Moon, Mars, Rahu (N. node of Moon), Jupiter, Saturn and Mercury. These rule for 7, 20, 6, 10,
7, 18, 16, 19 and 17 years respectively. Nowhere in ancient texts does one find the rationale behind the
assignment of this order (other than saying that the order follows the order of nakshatras or lunar asterisms,
on which the dasha system is based. See below) or of the individual durations. These 'periods' are different
from the ones that are attributed to Ptolemy and Babylonian astrology, and therefore must be of a different
origin and the product of a completely different line of thinking and derivation. Some experts have tried to
group the different dasha periods by drawing the dividing line after the Moon (which being the satellite of
earth is considered the nearest body to earth and the orienting point in the scheme) in the vimshottari dasha
sequence, thus giving us two groups, constituted by:
a) Mars, Rahu, Jupiter and Saturn, their periods totaling to (7+18+16+19=) 60 years, and
b) Mercury, Ketu, Venus, Sun and Moon, their periods totaling to (17+7+20+6+10=) 60 years.
The above scheme stacks the 'outer' planets in the first group and the luminaries and the "inner"
planets in the second group, with each group containing one of the two lunar nodes. The vimshottari order is
preserved, as well if the two groups are joined together. The rationale behind the assignment of individual
period durations in the vimshottari scheme is not known, but this sequence is interesting and intriguing, at
the very least.
In vimshottari dasha the sidereal asterismal position of natal Moon determines the point at which one
enters into or starts the 120 year cycle. The 360d zodiac is divided into 27 asterisms, each 13d 20m long.
The first 13d 20m starting at sidereal Aries 0d, is ruled by Ketu with Venus, Sun, Moon, Mars, Rahu,
Jupiter, Saturn, Mercury and Venus following in the same order as that followed in the rulership assignment
in the vimshottari dasha.
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Each vimshottari dasha period (mahadasha) is subdivided into nine sub-periods, also known as
antardasha or bhuktis. The first bhukti in any dasha is ruled by the dasha lord itself and is followed by the
bhuktis of other planets. The first bhukti in the dasha of Sun would be ruled by Sun, followed by the bhuktis
of Moon, Mars, Rahu, Jupiter, Saturn, Mercury, Ketu and Venus. Each sub-period can be further divided
proportionately into antaras, pratyantaras, sukshmas etc. However, given the controversies regarding the
most 'accurate' values for ayanamshas (precessional corrections for converting tropical longitudes into
sidereal longitudes) and inaccuracies in reported birth times, the practical usefulness of finer sub-periods
may be significantly reduced.
A TOUCH OF MATH:
A simple way of calculating bhuktis or antardashas follows:
1)
2)
3)
Multiply the duration in years for the dashas of the dasha and bhukti lords, write down the product.
Multiply the right most digit in the product by 3 to get the days in the bhukti.
The remaining digits to the left in the product represent the months in that bhukti.
Example,
Let us calculate Saturn bhukti in Jupiter dasha.
Duration of dashas, Saturn=19 and Jupiter=16 years
19x16=304 Think of this as 30 months (2y and 6m) and 4x3 = 12 days or 2y 6m 12d.
I recommend that you use the 365 day solar (calendar) year for dashas and Sri Yukteshwara's
ayanamsha for calculating the vimshottari dashas. An approximate value for Yukteshwara's ayanamsha can
be calculated by the simple formula:
PRECESSIONAL CORRECTION IN SECS = (YEAR OF BIRTH-499) X 54. In other words, subtract 499
from the year of birth and multiply the result by 54. This gives the ayanamsha in seconds. By dividing this
value by 60 we get the value in minutes and by repeating the division, we get the value in degrees.
E.g., For a birth in the year 1987 the correction is (1987-499)*54=80352 sec = 1339.2 min = 22d 19m. This
quantity when subtracted from all tropical longitudes for 1987 yields the approximate sidereal longitudes.
One can get more finicky (which may be justified in cases of births where the lagna or a planet is at the cusp
between signs and a few seconds this way or that could make a difference) and using proportional math, can
further correct for the month and date of birth (the motion of ayanamsha in this case would be 54 seconds a
year, 27 seconds in 6 months, 9 seconds for two months, and so on). Please note that the motion of
ayanamsha in most modern manuals is estimated to be approximately 50.3 seconds. This itself is not a
constant quantity when followed over a long period of time. The discrepancy introduced by the 3.7 seconds
per year may not be worth worrying about in most cases for beginners. The following table would make it
simple for one to know the natal lunar asterism (and the first dasha in one’s life):
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Asterism beginning at the following sidereal longitudes of Moon:
Deg min
Deg min
Deg min
Asterism ruled
by
000 00
120 00
240 00
Ketu
013 20
133 20
253 20
Venus
026 40
146 40
266 40
Sun
040 00
160 00
280 00
Moon
053 20
173 20
293 20
Mars
066 40
186 40
306 40
Rahu
080 00
200 00
320 00
Jupiter
093 20
213 20
333 20
Saturn
106 40
226 40
346 40
Mercury
Using the good old rule of three, one can determine the balance of first dasha. If the natal sidereal
Moon is at 82d longitude, then it has another 11d 20m to go in Jupiter's asterism. The first dasha will be of
Jupiter and the duration will be 16y/13d 20m x 11d 20m.
This may also be written as 192 mo/800m x 680m = 163.2 months.
A similar method is available for determining the next finer level, namely, anthara or pratyantardasha
(Levels of dasha are, 1: Dasha, 2: Bhukti or antardasha, 3: vidasha, anthara or pratyantardasha, 4: sookshma
and 5: pratyantardasha) is recommended in Uttarkalamrita:
·
Convert the duration of bhukti (antardasha) into days
·
Multiply this by the number of years of the planet whose sub-sub-period you want to calculate
·
Divide by 120
·
Quotient represents the number of days in the pratyantar and remainder is the ghatis
·
Divide the remainder by 2.5 to get number of hours.
WHAT NEXT:
Once the dashas have been calculated, next follows the task of interpreting these. Some basic rules
that may be followed are:
a) The mahadasha period determines the primary jurisdiction of effects that one might experience during the
dasha.
b) The results during the bhukti period would depend on the interaction between dasha and bhukti lords,
mutual relationship, placement, attributes and strengths, etc., but a bhukti generally cannot give or take away
what falls outside the jurisdiction of the dasha. The dasha effect generally supervenes.
c) The strength of the dasha and bhukti lords determine the extent to which the effects of these planets
would materialize or be experienced by the nativity (jatak, one that is born).
d) Any special yogas or combinations formed by the dasha and bhukti lord in the natal horoscopes may
materialize in their dasha and bhuktis or in the periods of the planets that are placed in the stars of the yoga54
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forming planets. For example, the mutual angular disposition of Jupiter and Moon results in gajakeshari
yoga, a benefic combination for fame and success. A person with stronger Jupiter and Moon would be more
successful and higher-placed than another one with gajakeshari but with the two planets weak in the
horoscope. Similarly, a person with gajakeshari in the 1st and 10th house is likely to experience a higher
degree of success than one with the Jupiter and Moon in the 3rd and 6th signs from the ascendant (although
the two planets are still in mutual angles). If the dasha and bhukti lords are mutually ill-disposed, such as in
the 6th or 8th from the other, then their energies are not likely to be expressed in a harmonious manner.
Somewhat similar to when the team members do not work in synch with each other!
e) During a dasha (and to a lesser extent in a bhukti), influences of the planet/s are expressed according to
the nature of the sign the planet is placed in in the natal chart. Planets in cardinal signs generate restlessness,
activity, outwardly directed expression, dynamism, the opposite effects are seen during periods of planets in
fixed signs. Mutable signs generate ambiguity, bipolar responses and nervousness. The quadruplicity of the
sign (all sidereal) must likewise be taken into account, particularly the way in which it interacts with the
inherent nature of the planet. A fiery Mars in a fiery cardinal sign can express itself strongly and is very
much in its own element. If it is not in a malefic house (6th, 8th or 12th from ascendant) or aspected by
malefic planets, its periods signify a large amount of activity and personal growth and reshaping. Likewise,
Moon in a watery sign would be able to express its effects more in the way it is supposed to. Moon in a fixed
fiery sign would be very uncomfortable. This, incidentally, is perhaps the theme on which house ownerships,
exaltation and debilitation are based.
f) An important consideration to be kept in mind (the concept originating from KP) is that the planet ruling
over a period indicates the source of effect during its dasha or bhukti. If it is strong by rulership, position and
association the effects during its period will be strongly felt and vice versa. The nature of the effect will be
determined by the planet in whose star the dasha or bhukti lord is situated. The asterismal sub (which is the
angular representation of the duration of bhukti in a dasha, considering the dasha duration to represent an arc
of 13d 20m) indicates success or failure depending on its relationship (inherent and house-wise) with the
asterism lord (indicating the effect during a dasha). The following example might make this more clear. In a
horoscope, if Mercury is in Scorpio ascendant in the asterism of Mercury and sub of Venus. During the
dasha of Mercury, the source of effects would be Mercury, the nature of effects experienced will be
determined by the asterism lord, Mercury in this case and the houses ruled by it (8th and 11th) and occupied
by it (1). Venus, the sub-lord is in the 2nd house and is in the 7th from the 8th house, 4th from 11th and 2nd
from 1st house and Mercury. So, during the dasha of Mercury, the 8th and 11th house effects would flourish,
while the 1st house will be moderately helped. This translates into numerous obstacles, gains from insurance
or inheritances (8th), good earnings for one’s capabilities and a period of moderately good health and some
personal growth (1). Mercury is an active planet but it is located in a fixed watery sign (Scorpio). It is strong
in shadbal (strength determination), so the effects will be prominently felt. But since it is not in a very
congenial sign, the native would have enormous restlessness without an opportunity for expressing it and
things would move very slowly or not at all. There would be opportunities for spiritual and metaphysical
experiences and growth. The intellectual as opposed to emotional faculties will be utilized more in these
matters.
g) Associations and aspects from other planets to the planets ruling the dasha and bhukti modify and
modulate the effects of the period lords. As a general rule, friendly and benefic planets (natural benefics such
as Jupiter, Venus, Mercury and waxing Moon, or benefic by disposition, such as planets ruling over angular
and trinal houses from the ascendant) help move matters, malefics (natural such as Saturn, Mars or rulers of
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the 6th, 8th and 12th signs from the ascendant) exert the opposite effects. Sun and waning Moon and rulers
of 2nd, 3rd and 11th signs from the ascendant have mixed effects, partly benefic and partly malefic. Some
authorities consider the Sun as a cruel but benefic planet. Rahu and Ketu are shadow planets and assume the
qualities of planets in whose sign they are placed in a horoscope. However, they generally tend to be malefic
in nature. The nodes are in a class by themselves and different authorities have dealt with those in different
ways. Some have assigned particular signs as owned by the nodes and signs in which they are exalted or
debilitated, as is the case for other planets. Others have refrained to do so. My experience is that the nodes
take on the attribute of their sign dispositor. Any planet which is in conjunction with the nodes loses its
propensity to bring about effects and can only express through the nodes in their dashas, bhuktis or transits.
Nodes have a very significant influence on one’s life and nodal periods sensitize and expose one to
influences beyond one’s immediate control. Perhaps these influences originate from actions in other time
periods. They have been thought to signify karmic influences, Rahu signifying karma-generating actions
(future karma) while Ketu signifies deeds already done and is more concerned with tying up of karmic loose
ends.
h) Dasha effects must be studied simultaneously with transits. The stars of the dasha and bhukti lords and
of their asterismal dispositors represent sensitive zones during the dasha and bhukti. When these stars are
transited by the Moon and/or Sun or other significant planets, the effect tends to fructify. The transit of the
dasha and bhukti lords through different houses and stars should also be considered. There is some seesawing that one can find in contemporary views, with some astrologers saying that the dasha supersedes
transit influences, while there are a few who uphold the opposite view. The final vote is not in, obviously,
but it would pay to closely study the transit of planets associated with the current dashas, vimshottari and
chara. The latter dasha being not within the scope of this course may not be illustrated here or in future
material pertaining to this course; however, the seed has been planted in your mind. Mastering vimshottari
dasha, however, is definitely the first task one should perform. A very good compendium of rules and
suggestions exists in a small booklet which includes both the Laghu and Madhya Parashari (companion
booklets of Brihat Parashara Hora Shastra), translated by S.S. Sareen and published by Sagar Publications.
56
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Let us look at famous movie goddess Marilyn Monroe's chart. She was born on June 1, 1926 in Los Angeles,
California, USA, 118W15, 34N04, at 9:30 A.M. PST (GMT-8). Birthdata of celebrity that is reported to be
smack on the hour or on the half-hour always creates some 'concern' even if it is allegedly coming from the
birth certificate. However, in this case we will take what has been given to us and which is used by most
astrologers.
***********************************************************
*
* _
_ *
^
* _
ra
_ * *
*
* _ 5 _ *
* _ 3 _ *
su *
*
6 _ *
_
_ * _2
mer *
*
_ *
* _
_ *
* _
*
*
_ *
* _ 4 _ *
* _ *
* * _
7
_ * _ 1
ve
_ * *
*
* _
_ *
10
* _
_ *
*
*
* _
_ *
* _
_ *
*
* sa (r) 8 _ * _
Moon
_ * _ 12
*
*
_ *
9
* _
_ *
11
* _
*
* _ *
*
_
*
ma ju
* _*
***********************************************************
She died on August 5, 1962 at the time when she was running Jupiter's mahadasha and Mars antardasha
(bhukti). Jupiter was also the dasha which brought her to the pinnacle of fame that was phenomenal. Notice
that both the dasha and bhukti lords are placed in the 8th house. Two vargas, the 22nd drekkana from
ascendant and the 64th navamsha from the Moon are considered significant for causing death or death-like
conditions. The easy way to find these are to look up the 8th house in the drekkana chart (which holds the
22nd drekkana or dreshkana) which in her case was Libra with Mars placed in it, and Venus the lord in the
2nd house in drekkana chart. Mars though yogakarak in this chart (ruling 10th and 5th) is blemished by
being placed in the 8th and in nakshatra exchange with Jupiter (Jupiter is in dhanishta, Mars's star and Mars
is in purvabhadrapada, Jupiter's star). On the day of her death, dashalord Jupiter was in the 8th house in
transit conjoined with the midpoint between natal Mars and natal Jupiter (as if equally influenced by the two
planets and carrying out their decree). Transit Mars was in the 11th house (badhaka place for Cancer rising)
and in the house opposite Saturn which is a maraka in this chart (7th lord). Mars was in its own star on that
day in the same house as natal Sun which is also a maraka in this chart (lord of 2nd house). The fated day
was a Sunday, ruled by the maraka planet. Transit Sun was in ascendant having just crossed Rahu the lunar
node. Contact with nodes makes the luminaries weak. Transit Moon was in own nakshatra in the 3rd house
in the company of Venus which is lord of badhaka house and also the lord of 22nd drekkana, one of the
vargas of death.
***********************************************************
*
* _
ve
_ *
^
* _
ra ju
_ * *
*
* _ 1 _ *
drekkana
* _ 11 _ *
*
*
2 _ *
_
chart
_ * _ 10
*
*
_ *
* _
_ *
* _
*
*
_ *
* _ 12_ *
* _ *
* * _
3_ * _ 9
_ * *
*
* _
_ *
6
* _
_ *
*
*
* _
_ *
* _
_ *
*
*
4 _ * _
me mo su
_ * _ 8
sa (r)*
*
_ *
5
* _
_ *
7
* _
*
* _ *
ke
*
_
*
ma
* _*
***********************************************************
The 64th navamsha from Moon can be easily looked up by remembering that the fourth navamsha from the
Moon in the navamsha varg chart is the 64th one. There being 12 signs, if we count from the Moon in
navamsha chart, the 12th house in this chart from the Moon would represent the 12th, 24th, 36th, 48th and
57
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the 60th navamsha, and counting there from, the 64th navamsha falls in the fourth house from the Moon in
the navamsha chart, always. In Marilyn's case, it was Sagittarius, ruled by Jupiter. It is placed with Mars,
occupant of the 8th house (rashi) and in the joint periods of these two planets she met with her end. The 64th
navamsha from Moon is aspected by Venus, the lord of the 22nd drekkana, Sun the maraka (lord of 2nd in
rashi chart) and Mars who is placed with Jupiter in the rashi and in marak house in drekkana chart, aspected
by Mars.
***********************************************************
*
* _
_ *
^
* _
_ * *
*
* _ 11 _ *
navamsha
* _ 9 _ *
*
*
12 *
_
chart
_ * _ 8
ke ju*
*
_ *
* _
_ *
* _
*
*
_ *
* _ 10_ *
* _ *
* * _
1 _ * _ 7
_ * *
*
* _
_ *
4
* _
_ *
*
* ra
* _
_ *
* _
_ *
*
*
me
2_ * _
sa (r)
_ * _6
mo
*
*
_ *
3
* _
_ *
5
* _
*
* _ *
ve su ma
*
_
*
* _*
***********************************************************
This is a very unique situation where classic jyotish seems to be so vividly revealed making it a very
significant test case to learn from. The presence of natal retrograde Saturn in the 7th house (maraka) in the
navamsha, its presence in the 7th house in transit at the time of death, within a degree from transit Ketu, and
the fact that Marilyn died so soon after her 36th birthday, a year that is attributed to Saturn, makes one
wonder about the karmic role that Saturn played in her life. Many consider her Saturn to be exalted (if using
Lahiri ayanamsha) giving her a sasha yoga (Saturn in an angle, exalted, in own or moolatrikona sign -- one
of the five mahapurusha yogas) but by Yukteshwar's ayanamsha, it goes to the fifth house, barely. Her
difficult childhood, motherhood issues (relation with her mother and her own desire to be a mother and
failure at that), her alleged need for attention, her insecurities, and her aura of mystery in life and at death are
more in tune with Saturn being in Scorpio barely in 5th house. However, there can be all sorts of alternate
views and explanations, which is what makes jyotish so easy yet so difficult and such fun. It can go on and
on without having to end. Incidentally, even if we do not consider her to be a sasha yoga candidate, her
phenomenal rise in Jupiter-Saturn (April 51 to Oct. 53) can be explained by the fact that Saturn is strongly
placed in a trine (5th) which represents the entertainment industry and is the lord of 7th (public exposure).
Saturn is placed in the star of Jupiter and Jupiter though in the 8th is placed with Mars which though
blemished with maraka propensity is a yogakarak for Cancer and is in an asterismal exchange with Jupiter.
Jupiter is thus associated with fame very strongly in this case. Both Jupiter and Saturn in fifth are indicators
of children, childhood and innocence. Marilyn, though a sex-symbol, captured hearts not just by her physical
attributes and charm but also that 'childlike' innocence which she so perfectly and effortlessly exuded in her
roles.
And, yet, there remains the shroud of mystery surrounding her death, the signature of retrograde
Saturn in Scorpio in the fifth. Such is the veil of karma that spares no one.
There are many many dashas that are prescribed in jyotish, some applicable to all charts, while others
are conditional and apply to charts that have certain combinations or fulfil certain conditions. Vimshottari
58
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dasha is a very useful, though at times baffling and somewhat frustrating. Those individuals who insist on
looking into dashas as a 'direct' look-up kind of exercise would meet with failure and frustrations. In some
of the classical texts, such 'canned' readings are given (what happens in sun dasha, venus antardasha, etc.)
and this can become a hit and miss game which I would discourage any beginner from dabbling with. It is
much better to analyse the nature of the planets and then use that for prediction. Planets typically do not
give results in their own antardashas or bhuktis but give their results in the subperiods of planets that are
related to the dasha lord or are of the same nature. The nature can be either based on inherent qualities,
benefics side with benefics and malefics with malefics or the types of houses ruled. Lords of kendras
(1,4,7,10) and trines (5,9) are of similar nature. Likewise, lords of 2, 3, 6, 8, 11, 12 are of similar nature; of
these, 3, 6, 8 and 11 are more similar to each other, than the pair formed by lords of 2nd and 12th.
This course by itself is not intended to turn someone into an expert dasha delineator but hopefully
would provide an overview of this interesting method of lunar progression which constitutes and important
method for timing of events and for determining planetary influences in a horoscope. A lot will depend on
the actual experience you amass, bit by bit, by seeking the answers through reading more charts than books!
59
CHAPTER VI: TIMING THROUGH TRANSITS
Even the most uncanny prediction about the future of someone loses much of its impact if the time of
its occurrence cannot be estimated with acceptable accuracy. Timing of events is a vitally important aspect
of astrology. In vedic astrology, a form of lunar progression (and other related methods) and transits have
been described for that very purpose. The vimshottari lunar dasha is an extremely useful technique for
ascertaining the planetary periods prevailing in one’s life. Any given moment is under the effect of planets
which rule over the major, minor, sub- or inter-periods. However, given the typical inaccuracies in stated
birth times and a variety of recommended values for the precession of equinoxes (necessary for arriving at
the sidereal longitudes), one should approach anything smaller than the sub (pratyantar or anthara, third
level) or even minor (antardasha or bhukti, second level) period with caution. The shortest period in the
entire vimshottari cycle of 120 years is the minor period of Sun in its own major period (3 months and 18
days), while the longest is the minor period of Venus in its own major period (3 years and 4 months). This is
obviously because Sun's dasha is the shortest while Venus' dasha is the longest in the vimshottari scheme.
Having identified the relevant period for fructification of an event, one then utilizes planetary transits to
further narrow down the period of occurrence of an event. Transits of slow-moving planets such as Jupiter,
Saturn and the lunar nodes are considered very significant. The vedic astrologer must always keep the natal
horoscope in mind while examining transit effects of planets. Effects of planets as indicated in the natal
horoscope would always acquire precedence over effects indicated by planets in transit. Several methods for
delineating transit influences have been described, a few important yet easy ones are described here, briefly:
1) Planets in certain houses from the natal lunar sign indicate good results, being generally bad in the
remaining signs. Merely being in a 'good' sign is not enough as one must consider the presence of another
planet in the 'vedha' or blocking sign. There are blocking signs for each 'good' sign. While a planet is
transiting through a benefic sign, if another planet enters the 'vedha' sign, then the good effects of the former
are either nullified or not expressed. Table 5.1 indicates the pairs of such houses for each planet. As per
vedic dictum, the entire sign must be considered as a house, this greatly simplifies matters. For example, if
the natal Moon was in Pisces, this would be considered as the first house in the 'transit horoscope'. The Sun
transiting through Capricorn (11th sign from Pisces) would be beneficial as long as Cancer (5th from Pisces)
is unoccupied. If during the solar transit, another planet transits Cancer, then the good results due to Sun's
transit through the 11th house will be blocked. There is no vedha (mutual blockade) between Sun and Saturn
or between Moon and Mercury.
There are finer nuances of the vedha considerations that exist in other books, particularly, in
Santhanam's translation of Jyotisharnavanitam, which may be studied by interested individuals. It is best to
properly test a method in a large number of charts, rather than flitting from one half-mastered method to
another.
2) One must also consider what is known as 'murthi' (image, idol). For this, one determines the sign in which
the transiting Moon is at the time of ingress of the transiting planet that we wish to study. In our example
where we wish to study the transit of Sun, the epoch of Sun's entry into sidereal Capricorn would be the
moment for studying the murthi. The position of the transiting Moon in relation to the natal Moon would
then signify one of the four states which, in turn, would indicate the effect of the planet (Sun) during its stay
in the sign (Capricorn). The murthi would be determined again for Sun's ingress into Aquarius and so on.
The same can be done for Jupiter, for instance, if one is running Jupiter mahadasha.
- If the transiting Moon is in the 1st, 6th or 11th sign from natal Moon (Pisces, Leo or Capricorn in our
example) then the state would be 'gold'.
60
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- If the transiting Moon is in the 2nd, 5th or 9th sign from natal Moon (Aries, Cancer or Scorpio in our
example) then the state would be 'silver'.
- If the transiting Moon is in the 3rd, 7th or 10th sign from natal Moon (Taurus, Virgo or Sagittarius in our
example) then the state would be 'copper'.
- If the transiting Moon is in the 4th, 8th or 12th sign from natal Moon (Gemini, Libra or Aquarius in our
example) then the state would be 'iron'.
To reiterate, in any given chart, at the time of ingress of a planet into a sign in transit, if the transit moon is in
houses 1 to 12 from the natal moon, the murthi would be
Gold-S-C-I-S-G-C-I-S-C-G-Iron, respectively.
If a planet is in a benefic or good sign (Table 5.1) it will give excellent results if in gold state, will be
good when in silver, but would give weak or mixed effects in copper and would be ineffective when in iron
state. If the transiting planet is in a 'bad' sign, then it will be extremely bad in iron, bad in copper, mildly evil
in silver and minimally bad or ineffective in gold state.
3) A third consideration involves the transit of planets in the asterism with reference to the natal lunar
asterism. The zodiac is divided into 27 stars, each set of 9 stars being ruled by Ketu (starting at Aries 0, Leo
0 and Sagittarius 0), Venus, Sun, Moon, Mars, Rahu, Jupiter, Saturn and Mercury. Incidentally, this same
order of rulership is employed in the vimshottari dasha system. If in our example the natal Moon (in Pisces)
was in Jupiter's asterism then a planet transiting the 1st (10th & 19th), 3rd (12th & 21st), 5th (14th & 23rd)
and 7th (16th & 25th) stars therefrom, (ruled by Jupiter, Mercury, Venus and Moon) would indicate bad
effects. Planets transiting through the other stars would signify good results.
4) Lastly, we find out the star (not sign) in which a new Moon occurs (signifying the beginning of a new
lunar month). We next count this star from the natal lunar star which is considered as 1. This would give
indications of the general effects during that month. The results are described under:
# from birth
star
Star -lord in
Ou r exa mple
Results
1
2
3
4
5
6
7
8
9
Jupiter
Saturn
Mercury
Ketu
Venus
Sun
Moon
Mars
Rahu
Tra vels
Feasting, good food
Sorrow
Strength
Education
Good clothes
Sorrow
Righteousne ss
Extremely auspicious
5) During any dasha period, the transits of the Moon and the Sun (being luminaries) and of the planets ruling
over the current major and minor vimshottari dasha periods are important. The effects of the major and
minor dasha period are likely to be activated when the above four indicators would transit through the stars
of the planets in whose stars the major and minor dasha lords are placed in the natal horoscope. If during the
dasha of Jupiter, which is in the star of Mercury in the natal horoscope, Sun, Moon or Jupiter transits through
61
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one of the three stars belonging to Mercury, then the effects signified by or initiated through Jupiter would
fructify. This is because Jupiter is the source of the effect, while its nakshatra or asterism dispositor Mercury
indicates the nature of the effect. In many cases, the transits of the planet ruling the third level of vimshottari
dasha (pratyantar or anthara) gives useful clues as to the net results of a period, in terms of success or failure.
6) Saturn's transits have been attributed special importance in vedic astrology. Saturn stays for almost 30
months in a sign and is considered a major indicator of the ravages of 'time'. When Saturn transits the 12th,
1st and 2nd sign from the natal Moon (Saturn's sadhesati) and to a marginally lesser extent when it transits
the 8th or 4th sign from the natal Moon, its influence is considered extremely significant in one’s life. These
have often been dreaded as 'evil' years but usually indicate a period of learning. These represent phases in
life when one is forced to take stock of events leading to the present state and to reevaluate the progress in
life and to redesign strategies for future actions. There might be materialistic setbacks or other occurrences
which bring on circumstances and the state of mind necessary for such an objective, distant introspection.
From the perspective of one’s soul and spiritual growth, these periods of Saturn can indeed be highly
beneficial. If Saturn is beneficial (from ascendant and Moon), is strong and there are 25 or more points in the
sarvashtakavarg in the three signs concerned (12th, Moonsign and 2nd from natal Moon) and there are points
contributed by Saturn in its bhinnashtakavarg in these three signs, then the effects tend to be less confining,
less restrictive. Ashtakavarg is a topic that is beyond the scope of this course, but an important consideration
to be utilized once the fundamentals have been laid, hence it is being mentioned. Most software calculates it
and it may be used as a numeric quantitative method, although it has other utilities, also.
7) Similarly, the transits of Jupiter and the nodes, also fairly slow-moving indicators also give useful clues as
to the main areas (houses) becoming active during a given time-period. In a sense, Jupiter and Saturn are
balancing bipolar forces, one expanding, the other contracting, one hinting towards seeking answers outside,
the other within, one promoting optimism, the other caution and pragmatism, one showing the way to the
spirit, the other beaconing towards the need for the material and concrete.
As is true for astrology in general, a judicious analysis and synthesis of various techniques should be
carried out when examining transit effects. Specifically, combining methods 1, 2 and 3 and giving a 1/3rd
weighting to each would result in a fairly accurate estimate of the effects of a transiting planet. More
advanced considerations of transit effects would include ashtakvarg which is a highly involved method that
takes into account the contribution of all planets and sensitive points in a horoscope, in order to highlight
houses which are especially sensitive to transit influences. Ashtakvarg is also used for other predictive
purposes such as determination of longevity. Obviously, all these techniques should be used in concert with
the vimshottari dasha system of timing and sidereal longitudes.
Table 5.1: Benefic and vedha houses (in brackets next to the benefic house) of transiting planets, both with
reference to natal sidereal Moon using the whole sign house system
Benefic house to left of '/', blocking or vedha house to right
62
Benefic house to left of '/', blocking or vedha house to right
Planet
Sun
Moon
Mars
Mercury
Jupiter
Venus
Saturn
©
3
1
3
2
2
1
3
/9
/5
/ 12
/5
/ 12
/8
/ 12
6
3
6
4
5
2
6
/ 12
/9
/9
/3
/4
/7
/9
10 / 4
6 / 12
11 / 5
6/9
7/3
3/1
11 / 5
11 / 5
7/2
10 / 4
11 / 8
8/1
9 / 10
4 / 10
10 / 8
11 / 8
5/9
11 / 12
8/5
9 / 11
11 / 6
12 / 3
Note: For examp le, transiting sun is benefic in the 11th sign from natal moon, as long as no planet is simultaneously transiting the
5th ho use from natal moo n. Also, note that no vedha exists between Sun and Saturn or Moon and M ercury.
63
CHAPTER VII: KARAKS OR EXECUTOR PLANETS IN VEDIC ASTROLOGY
In addition to their roles as rulers or owners of signs, planets have been assigned a special portfolio in
vedic astrology known as their karak attribute or karakatwa. The Sanskrit word ‘karak’ means 'executor' (as
in the executing of a will); the term significator is also used popularly for karak. When judging a house in a
horoscope, astrologers place a lot of weight upon planetary rulerships of a house. This is necessary, but we
must also include in our analyses the disposition of and role played by the executor planets for that house.
This is particularly so because a house deals with multiple areas in one’s life. The fourth house, for instance,
signifies not only one’s mother, but also vehicles and conveyances, learning and real estate, etc. A native
blessed with miles of real estate might never have experienced truly the love of his mother. Obviously, we
cannot explain this by basing our judgment solely on the status of the lord of the fourth house who holds
sway over vehicles and mother. In this hypothetical example, the native might have had a strong Mars
(executor for real estate) and a weak Moon (signifying mother). For completeness, one would also be
studying the fourth house in the dwadashamsha for mother, the fourth house in shodashamsha for vehicles,
and find differences there in terms of strength of these houses in the vargas and influences thereupon.
Some vedic texts, (Bhavartha Ratnakara for one), state that the karak or executor should not be
placed in the house that it represents as this would lead to the destruction of the matters handled by it. They
also mention that the planet should preferably be placed in a sign which is 12th from the house. Mars in the
3rd house (by sign) would, therefore, be beneficial for real estate matters which are signified by the fourth
house. This dictum is counter-intuitive and invites a lot of discussion and controversy. Saturn, the executor
of longevity, has been named as an exception in improving longevity when located in the 8th house. In my
practical experience, I have found this rule (karako bhav nashaya: karak in its designated house destroys it)
to work somewhat more reliably with the chara (Jaimini) karakas. Darakaraka placed in the 7th house often
indicates problems with relationships. The 2nd to 6th (amatya, bhratri, matri, putra and gnati) char karakas
also have a say in the house opposite to their primary one. Bhratrikaraka primarily is a karaka for 3rd house
(siblings) but also holds sway over the 9th house matters. Bhratrikaraka when placed in the 3rd or 9th house
becomes excessively sensitive to or vulnerable to malefic influences and if these exist, we see karako bhav
nashaya coming to fruition. This is even more likely if the planet is a malefic and ill-associated thereby
accumulating more negative energy and influence and represents a significant challenge in the life of the
nativity.
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Let us take a look at the executors, for matters pertaining to different houses, as prescribed by
ancients. Since these do not change from horoscope to horoscope, they are called natural or house karaks:
1st:
2nd:
3rd:
4th:
5th:
6th:
7th:
8th:
9th:
10th:
11th:
12th:
Sun for vigor and inner strength, Moon for body
Jupiter for wealth, Mercury for speech, Venus for family
Mars for brothers and courage, Venus for sisters and Saturn for misery
Moon for mother, Mercury for learning, Venus for conveyance and luxury, Mars for landed
properties.
Jupiter for children, Mercury for intelligence
Saturn for illness and sorrow, Mars for enemies
Venus for wife, Jupiter for husband, Mars for sexual inclinations and prowess
Saturn for longevity, mental suffering and pain
Jupiter for teacher and luck, Sun for father.
Sun for power and position, Saturn for service and livelihood, Jupiter for success
Jupiter for gains and for elder brother
Saturn for sorrow, Mars for confinement, Venus for material desires, Jupiter for eternal and
ultimate wisdom and Ketu for emancipation.
While judging any house, we must look beyond the planet ruling that house by considering the
dispositor as well. This is the planet ruling the sign in which a house-lord is placed. In a horoscope with
Scorpio rising, Saturn rules the third house. If Saturn in that horoscope is placed in Libra, then Venus would
become the dispositor of Saturn, the lord of third. While judging the third house, we would consider Saturn
because it rules the third house. We would also consider Venus which is Saturn's dispositor and its
placement from Saturn (lord) and the ascendant. We consider the ascendant because that is the house which
will experience and coordinate all of the effects in a horoscope. These days, with the advent of computers,
one is naturally inclined to lay a lot of emphasis on mathematically-sophisticated aspects of astrology.
Trying out different house-systems or applying corrections to geocentric values are a matter of pressing a
few keys. The vedic system is simple and the beginning student need not worry excessively over
mathematical precision. For most purposes, although the ascending degree is considered a sensitive point,
the entire rising sign constitutes the first house and subsequent (whole) signs form the rest of the houses.
Many astrologers have tried to wed principles of vedic astrology with precise house-systems but have not
conclusively demonstrated any significant improvement. Why fix something before even showing that it is
indeed broken? A lot of confusion has been generated in the process though in the name of science and
research. One of the difficulties one faces when reading most vedic astrological texts is that only rarely is an
explanation for a certain effect given. Most of the text being in verses (often cryptic and sometimes
contradictory) which enumerate effects of planetary combinations without any attempt at describing the
basis. This has been in fashion not only in the writings of ancient sages but also modern writers. All of this
obviously leaves a lot of room for experimentation, hypotheses and, unfortunately, plethora of confusion.
Since a lot of information has been contributed, over centuries, by many astrologers of varying scholarships,
a lot can be said in favor of the importance of personal experimentation and experience in becoming a
successful astrologer while remaining within the confines of the vedic system. Be that as it may, some of the
niceties of the vedic system, such as its simple mathematical requirements, simple and relatively
straightforward dasha systems such as chara, yogini, vimshottari lunar progression, consideration of
65
©
asterisms in addition to the signs, harmonic or divisional charts and the emphasis on planetary combinations
and dispositors add a unique flavor to the discipline of astrology.
I shall now discuss a horoscope using the dispositors enumerated above. While doing so, I will be
following vedic dicta, ignoring trans-saturnine planets, exact house systems and considering the sign
rulerships and other attributes of planets as recommended in vedic texts. This male individual was born on
March 4, 1905 in what is now Bangla Desh, at 89E51 longitude and 23N01 latitude at 08:39 A.M. U.T.
(GMT). The sidereal planetary distribution (Yukteshwar Ayanamsha) is as under:
As one can see, nothing could be simpler. This meager data is enough to enable one to analyze, to a
large extent, the nativity. Further information, such as planetary strengths, divisional or harmonic positions
would certainly add to the details but are not essential for our analytical synthesis of the horoscope. Cancer
rises with its lord Moon in the 8th house. The Moon is only 2d 40m behind Sun (almost a new Moon) and
hence very weak. One might interpret this chart as a short-lived one or at least belonging to a sickly
individual. This person lived to be 79, hardly ever had even a cold and was sick only during his early years
and towards the end of his life. Saturn (ruler of Aquarius), the dispositor of the ascendant lord, is strongly
placed in the eighth. Saturn in the eighth by itself indicates a long life. In this case, he is also strong and
associated with the ascendant lord. Saturn is not only the dispositor of the first lord, but also is the executor
for the eighth house. Being in its own house, it is its own dispositor and very strong, and helped matters
relating to longevity and strength of the ascendant.
***********************************************************
*
* _
RA
_ *
^
* _
_ * *
*
* _ 5 _ *
* _ 3 _ *
*
*
6 _ *
_
_ * _2
*
*
_ *
* _
_ *
* _
*
*
_ *
* _ 4 _ *
* _ *
* * _
MA
7 _ * _ 1
JU VE
_ * *
*
* _
_ *
10
* _
_ *
*
*
* _
_ *
* _
_ *
*
*
8 _ * _
_ * _12
*
*
_ *
9
* _
_ *
11
* _
*
* _ *
*
_
*
KE ME MO SU SA
* _*
***********************************************************
This individual was born in a family with near-zero means, lost his father at the tender age of 3
months and after long years of very hard work and a series of self-denials, managed to go abroad where he
got his medical education. He returned home to become a famous medical teacher and administrator in his
country. What I have put in a sentence does not even come close to describing the pain and intensity of his
experiences, but obviously his 10th house needs to be examined to explain such a phenomenal growth from
being literally a nobody to one known to and revered by many, even today, almost two decades after his
death. For Cancer ascendants, Mars is an extremely beneficial planet because it rules an angle (10th) and
trine (5th). Such planets are called yogakarak planets. In this horoscope, Mars is in the 4th and aspects the
10th and 11th. Mars is of average strength and the individual's earnings were never very substantial. The
aspect of Mars, the lord of 10th on its own house was helpful, but does not really explain the strength of the
10th house. Its dispositor, Venus (Mars being in Libra); however, is also in the 10th house and aspects the
lord of 10th. The exchange and mutual aspect of the lords of 4th & 11th and 5th & 10th were very important
66
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in his ascent to a high position, all due to the education (4) that he managed to get with great effort. The
executor planet for success, Jupiter, is placed in the 10th. This should have had a detrimental effect
according to some ancient texts ("karak placed in its house of signification is destructive for the house"), but
obviously in this case did not (nor did Saturn, the executor for 8th placed in the 8th – he died when he was
80 years old; we must therefore question the ancient hypothesis of an executor not being good in the
indicated house and preferably being placed in the 12th from the house; karako bhav nashaya). Jupiter
signifies Brahmins (priests) and a Brahmin (by birth) was responsible for some of the significant breaks and
support that this individual got at a very critical juncture in his life. The other executor for the 10th house
responsible for power and position is Sun which is situated in the 8th house with its dispositor Saturn.
Although Sun and Saturn are bitter enemies, the fact that the executor and its dispositor were mutually welldisposed and also from the 10th house (being in 11th, a house of gains, from the 10th) supervened and the
individual attained the fame and power that went with his position. Interestingly, Sun is also the executor for
the 9th house signifying father. Although, the ninth lord, Jupiter, is well placed, Sun is strongly placed with
its dispositor Saturn in the 8th house which is 12th from ninth. As mentioned earlier, the native lost his
father when he was 3 months old. This also goes against the dictum that executors are good when in the 12th
house from the houses they signify (the Sun being in the 12th house from the 9th). The ninth also rules one’s
luck and Jupiter is the executor for that (and for one’s teacher). Jupiter is also the lord of the ninth house and
therefore is doing double duty. Jupiter is in the 10th which is 2nd (a neutral house) from the ninth house. Its
dispositor, Mars, is aspecting it from the fourth. Jupiter therefore is neither harmful nor very helpful and this
person, indeed, had to work very hard and long for everything that he got. He personally never
acknowledged or believed in 'luck' (perhaps never having experienced it!). However, the somewhat better
situation of Jupiter (executor for 9th) from the ninth than Sun (the other executor for the same house)
explains why this individual had such a different experience between matters ruled by the same house
(moderately lucky, loss of father).
To summarize, while considering any house in a horoscope, one cannot stop at the planetary lord of
that house, and must carry the analysis further to include the executors ruling over different matters in that
house's portfolio, as well as the planets which are dispositors of the lord of the house and of the executors.
Finally, it helps matters if the executors are well placed from the house which is under scrutiny. There are
two other categories of karaks, known as chara or variable (varying from horoscope to horoscope) and sthira
or constant karaks that are also used (Chapters XXIV and XXIX).
67
CHAPTER VIII: BADHAKSTHANA, THE NIDUS OF FRUSTRATION
Parashari Vedic astrology, a system of astrology popular in India, gives significant weightage to the
concept of planets serving as indicators of positive or negative effects in a horoscope. The concept of karak
(significator) encompasses universal significators, such as Moon signifying the mother, Sun signifying the
father, Mars the younger brother, Jupiter the Guru, elder brother and husband, Venus the wife, Mercury the
maternal uncle and Saturn the tax collector and death. Actually, Saturn indicates kaal which literally means
"time period" or simply the abstract 'Time'. These indicators are constant for any ascendant, hence I refer to
them as universal. Another set of indicators of a negative variety, are the badhaksthans or houses of
obstructions. The 9th sign from the rising sign if it happens to be a fixed sign (Taurus, Leo, Scorpio and
Aquarius), the seventh sign from the rising dual signs (Gemini, Virgo, Sagittarius and Pisces) and the
eleventh sign from movable lagna (rising or ascendant) signs (Aries, Cancer, Libra and Capricorn) are
designated as the obstructive or badhak houses in a horoscope. The planets ruling these houses, during their
periods (vimshottari dasha), transits and by their natal disposition tend to affect the house in which they are
placed or associated with. This is particularly so if the badhak house lord is associated with a personal
planet, such as atmakarak (the planet who is the most advanced in longitude in a sign in a chart) or the
ascendant lord or the Moon, or the strongest planet in a chart, etc. One must also pay particular attention to
the badhak house itself. If there are planets occupying it in a chart, the houses ruled by those occupants
would be afflicted. Badhak factor is one of the negative factors and must always be blended with other
influences and the reading weighted accordingly. This is a general consideration for most factors that one
utilizes in horoscopy. Although primarily applied to the ascendant, the experimentalists may study the
badhak disposition for any house in a horoscope by considering the triplicity (movable, fixed etc.) of the sign
ruling that house and the disposition of the 'badhak' lord therefrom. In classical parlance, these
considerations must be applied to a horoscope using the whole-sign house division wherein the ascending
degree is merely the most sensitive point in a house and regardless of the rising degree, the whole sign is
treated as the house. Another important caveat is that in applying these principles to charts, the latter must be
cast using the sidereal zodiac which is almost a sign behind the tropical zodiac (a reminder particularly
applicable to those students who had been using tropical zodiac and may tend to apply the rules by sheer
habit to positions based on their familiar zodiac). Although originally I did not consider the badhak houses in
the varga (divisional) charts, lately I have been focusing on these and have found it useful to pay attention to
the badhak houses in varga charts as well. So, if capricorn is rising in the dashamsha chart (V10), then the
badhaka place in that varga chart would be the 11th house or scorpio. Any planets placed in that house may
bear a negative or limiting influence on the individual in areas pertaining to work. The influence would be
limited to the areas covered by the varga, or in other words its specific jurisdiction. Another way to include
the badhaka influence in divisional charts would be to follow the planet that is placed in the badhaksthan in
the rashi chart. Depending on this planet's placement in the various vargacharts, one could identify hotspots
or areas of karmic baggage. For instance, if the planet afflicted by being in badhaksthan in the rashi chart is
seen in the 7th house in navamsha, this marriage is not likely to be a bed of roses. Or if the planet is in the
10th house or with the 10th lord in the dashamsha varga which is associated with one’s work and
occupation, then there could be impediments to one’s progress upwards on the totem pole at work or
frustrations and limitations placed on the individual in his or her area of work. Again, if several malefic
factors point in the same direction, the experiencing of such negative effects becomes stronger. Some
jyotishis seem to favor the use of badhaka consideration only in horary charts. This is not necessarily true,
since planets in badhaksthana bring their own unique baggage into one’s life in natal horoscopy, as well.
The badhaks must NOT be treated as absolute harbingers of doom and gloom. They tend to come
into play in one’s life more vividly when associated in the natal horoscope with the personal planets, such as
the ascendant lord, atmakarak (see Chapter XXIX on Jaimini karaks), the Moon, etc. Additionally, few of
68
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the strongest modifiers of badhak lords are the so called lords of benefic houses (functional benefics), these
being the lords of angles and trines (1,4,5,7,9,10) in a horoscope. This disposition can also be applied to a
minor extent to houses other than the ascendant, for instance, the 10th house when judging one’s occupation
would receive negative influences from the 3rd, 5th and 9th houses and positive influences from the 10th,
1st, 2nd, 4th, 6th and 7th houses. These respectively represent the 6th, 8th, 12th and 1st, 4th, 5th, 7th, 9th
and 10th houses from the house under scrutiny, namely the 10th house. The beginner may choose to skip this
additional consideration for now, until s/he is comfortable with studying and analyzing the horoscope from
the primary orientation, namely the ascendant.
Yet another modifier is the intrinsic quality of the badhak planet. In vedic astrology, the waxing
Moon, Mercury, Venus and Jupiter are considered as natural benefics, while the waning Moon, Saturn,
Mars, Rahu and Ketu (north and south nodes of Moon) are natural malefics. Sun is considered benefic by
some and cruel or even malefic by others and in reality, probably has a mixed nature. The naturally benefic
planets when delegated with an evil role (in a given horoscope) by virtue of their becoming the badhak lord
or lord of evil houses (6, 8, 12 or secondarily 3rd or 11th) generally express their evil effects by passive
resistance, i.e., they do not help matters actively, but they generally do not tend to induce harm forcefully,
either. Natural malefics, when also functionally malefic in a horoscope, on the other hand actively bring
about harm while expressing their effects. Natural malefics, when benefic in a horoscope generally bring
about gains by cruel, malefic means, at any cost. Since planets (in Parashari system) rule over two signs
(except luminaries, Moon and Sun, which rule over Cancer and Leo respectively), interesting combinations
occur. Leo for instance being a fixed sign has Mars (the lord of the 9th sign from Leo) as the badhak. Mars
also rules over Scorpio (the 4th sign from Leo) and being the lord of an angular house (4th) is also a benefic
for Leo ascendants. Moreover, being a ruler of an angle (4th) and trine (9th) gives Mars a special benefic
status for Leo ascendants. By contrast, Mars is also a benefic par excellence for Cancer ascendants, by virtue
of its lordship over an angle (10th) and trine (5th). A Cancer native with a well-placed, strong Mars is
therefore likely to benefit more from Mars than a Leo native with an equally well placed and strong Mars,
particularly, if Mars in the Leo nativity is associated with a personal planet or house. Scorpio and Libra
provide yet another unique situation. Moon and Sun are badhaks for these ascendants respectively and since
these planets rule over only one sign each, their evil effects are not mitigated by a benefic (other sign)
lordship as occurs with other planets. Where a badhak planet rules over two signs, one must also consider the
location of its moolatrikona sign. One of the signs (usually the odd sign, except for Mercury whose
moolatrikona is Virgo and Moon), ruled by any planet is considered more powerful and is known as
moolatrikona. Actually, a planet in only a portion of the sign is moolatrikona and specially powerful, and
when in the remainder of that sign it is considered to be as powerful as being in its own sign. Such a
mitigating condition occurs for Cancer, Capricorn, Taurus, Virgo and Sagittarius. In the case of Cancer,
Venus the lord of the 11th sign from Cancer is the badhak, but Venus' moolatrikona Libra is in the 4th house
(benefic), for Virgo, Jupiter is the badhak (lord of 7th sign from Virgo). Its moolatrikona falls in the 4th
house. These planets are also natural benefics and hence their badhak nature is expressed mildly. Opinions
vary regarding the least harmful placement for badhak planets in a horoscope. Going by the general dictum,
that, malefics in a horoscopes are least harmful when placed in evil houses (6,8,12); however, this would
adversely affect the matters ruled by the other (non-badhak) house also ruled by the said planet. There are
instances when badhaks placed in good houses did not turn out to be completely harmful. By far the best
combination is when the badhak is aspected by or associated with strong benefics. Moreover, badhak,
unassociated with other malefics, generally indicates delays rather than total denials in the fructification of
an effect. In certain texts, badhaka property is only ascribed to the 'badhaka' planet if it also rules the 22nd
drekkana from lagna or 64th navamsha from Moon (these are maraka positions). In practice, this amplifies
badhaka property but is not a pre-requisite for the badhaka property to manifest during relevant dashas or
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otherwise.
It has been observed that the lord of the badhak house is overall less evil than the house itself. Any
house lord placed in the badhak house; therefore, is likely to indicate obstructions and indicates hurdles in
expressing its effects. On the other hand, the situation where the badhak lord is placed in a certain house
does not signify an adverse indication pertaining to the house of location. To elaborate, the lord of 7th house,
if placed in badhak house is more likely to delay marriage than if the badhak lord were place in the 7th
house, particularly when not associated with a personal planet and also under malefic influence/association.
Planets placed in the stars of the planet in the badhak sthana, during their vimshottari dasha period and subperiods (the major timing system used in vedic astrology, a form of natal lunar progression), bring about the
badhak effects (delays, frustration, failed attempts and stress etc.). One must always keep in mind that
insofar as evil and malefic effects go, the obstructive influence (due to badhak lord or planets in badhak
house) is much less potent than the effects of the three malefic evil houses in a horoscope and their lords.
These evil houses are the 6th, 8th and 12th (sickness, enemies; defects, confinement; loss, expenses). The
dictum goes that the lords of these three houses should preferably be in evil houses (6th, 8th and 12th). Since
a planet sitting in the badhak house would adversely affect the fructification of its house; therefore, lords of
6th, 8th or 12th if placed in badhak houses reduce their malefic potentials. Unfortunately, it is a mixed
blessing. The 9th house stands for higher education, father, long journeys, serious literature and manifest
luck etc. The 9th house is also badhak house for fixed signs. While the 9th lord placed in the 8th would
generally hamper the 9th house badhak effects, it would also affect other indications governed by the 9th
house, namely, one’s luck, father's well-being etc. A judicious synthesis of these several varying
considerations is essential in analyzing a horoscope. To sum up, badhak considerations have a noticeable
effect in a horoscope and should be considered when analyzing planetary effects according to the sidereal
asterismal method of astrology, in unison with other good and bad influences in a horoscope, and never in
isolation. This is generally true for all such indicators such as planetary strength, lordship, associations and
combinations or yogas.
In the metaphysical framework, the badhak house and its lord indicate 'karmic limitations'. The
theory of Karma defines the central core of vedic astrology and shapes, describes, motivates and rationalizes
our actions. Badhaks indicate karmic debts which must be discharged by the individual in order to progress
to a higher spiritual plane. Badhaks help one in recognizing those areas which need attention. Actions can be
directed to these areas in order to discharge one’s accumulated spiritual dues and to avoid spiritual
bankruptcy.
70
CHAPTER IX: PLANETARY STRENGTH SIMPLIFIED
The process of judging a horoscope primarily involves an analytical assessment and synthesis of the
qualities or attributes of the planets with those of the 12 signs that form the different houses in a horoscope.
This enables one to fathom the qualitative nature of planetary effects. One must not stop there, and while
judging planetary effects should also take into account the strengths of the planets. A strong Jupiter, for
instance, might indicate the possibility of someone winning the jackpot, while if weak it might bring in only
a hundred dollar win.
In vedic astrology the determination of planetary strength is of vital importance for judging the
intensity of effects during the vimshottari planetary periods and in judging the relative impact of the
numerous planetary combinations or yogas. A highly benefic combination might show up in a horoscope but
if the planets involved are weak, then the effects will be barely perceptible. Vedic texts attribute many
sources of strength to planets. These include, the natural, diurnal, retrogressional, directional, harmonic
(divisional) strengths and those due to occupancy of benefic and friendly (or otherwise) houses, etc. Of
these, four sources of strength are of great importance. Two of these are based on the sign occupied by a
planet and its relationship with its sign dispositor (the planet ruling the sign occupied by it). The other two
sources of strength depend on the house in which the planet is placed. While the exact calculation of each of
these strengths for all planets is tedious, one could reduce the chore considerably and yet get reasonably
accurate estimates of planetary strengths by using the tables in this chapter. Since vedic astrology does not
take the trans-saturnine planets into account, the tables include only the luminaries and the five classical
planets. The lunar nodes, which are considered very important in vedic astrology and are always strong,
serve as the representatives for the lord of the sign that they are in. I do not see enough reasons at this time
for utilizing the house-rulership attributed to the lunar nodes in some texts.
For the sake of convenience, I have arbitrarily assigned a range of 0-6 units of strength that can be
attained by a planet on each of the four parameters. Theoretically speaking, the sum of these four sources of
strength for a planet could lie between 0 and 24. However, due to the interconnected nature of the four
sources of strength, different planets attain minimae and maximae of values that are other than 0 or 24. This
reflects their natural or intrinsic strength. Table 9.6 is used to convert these units into percentage values for
uniformity of comparison.
This method, therefore, really takes into account five sources of strength. A brief description of the
four determinants of planetary strength follows:
Exaltation strength (Table 9.2): Planets attain exaltation or maximum power in certain signs - actually at a
certain degree of the sign (Table 9.1). They are debilitated in the opposite sign (same degree longitude that
gives maximum exaltation), increasing linearly in strength from the point of debility to the point of
exaltation. This is somewhat similar to the light of the Moon, steadily rising from new-Moon to full Moon.
Table 9.2 provides a ready-reckoner for determining the exaltation strength of a planet based on its location
in a sidereal sign (ignoring the specific degree position for the sake of convenience). This can over or
underestimate the strength of a planet in situations where the deep exaltation falls early or late in a given
sign. This can be mentally compensated for if desired by the experienced student.
Directional strength (Table 9.3): The houses in a horoscope represent certain directions (ascendant-east,
seventh house-west, etc.). Planets are strong in certain directions (houses) and weak in the opposite houses.
Although one can experiment with different house systems, the method was classically recommended for use
with the whole sign-house system. If ascendant is in Taurus, the entire sign of Gemini must be taken as the
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second house, with Cancer as the third house and so on. I realize that this seemingly simplistic approach
might arouse some discontentment and resistance in those who have routinely used one of the several
mathematically precise house systems, but we must not lose sight of the fact that we are dealing with a
system of astrology having very different modii-operandi and symbolic basis from that of the western
systems of astrology.
Angular or kendra strength (Table 9.4): Planets are strongest in the angles (signs representing the 1st, 4th,
7th and 10th houses), weaker in succedent houses (2nd, 5th, 8th and 11th) and weakest in cadent houses
(3rd, 6th, 9th and 12th). This source of strength can be calculated from Table 9.4, again, while using the
whole sign-house system.
Associational strength, Moolatrikonadi bal [this is also written as bala and pronounced similar to
"gull" (Table 9.5): This measure of strength considers the relationship of a planet with the lord of the sign
(dispositor) it happens to be placed in in a horoscope. In the vedic system each of the 5 planets rules over 2
signs, with certain areas (degrees) of the even sign owned, in the case of Mercury (Virgo) and the odd signs
in the case of Venus, Mars, Jupiter and Saturn, are considered special areas and called moolatrikona. Planets
are very strong in their moolatrikona areas. The other sign ruled by them (and the non-moolatrikona area of
the moolatrikona sign) are considered their 'own' houses and planets are strong there. Moolatrikona areas for
Sun and Moon are in Leo and Taurus respectively (Table 9.1). Should a planet not be in its own sign or
moolatrikona, then we have to consider its relationship with the sign dispositor. Table 9.1 enumerates the
natural relationships of planets. A planet inherently could be friendly, neutral or inimical to another planet.
This inherent relationship is based on the rulership of the dispositor from the moolatrikona of the planet.
Next, the temporal relationship (varying from horoscope to horoscope, and hence is time-dependent) of the
planets is considered. If the dispositor is in the 2nd, 3rd, 4th, 10th, 11th or 12th sign from the planet, it is
temporally friendly, otherwise it is inimical. Combining the natural and temporal relationships we come
across one of the six following situations:
TA BL E 9.0: C omb ined relationsh ip ma trix
NATURAL
TEMPORAL
RESULTANT
Friend
Neutral
Friend
Enemy
Neutral
Enemy
Friend
Friend
Enemy
Friend
Enemy
Enemy
Very friendly
Friendly
Neutral
Neutral
Inimical
Very inimical
Table 9.5 shown later allows o ne to calculate the asso ciation-strength o f a plane t.
Finally, these four sources of strength are added and the corresponding percent strength is read from
Table 9.6. Planets acquiring 0-20% of strength are very weak, those with 21-40% strength are weak, 41-60%
represents fair strength, 61-80% strong and planets acquiring 81%-100% are very strong. A planet which
scores highly on three sources of strength but is weak in any one source would appear to be very strong but
has weak spots which must be considered while examining its role in the life-experience of the nativity. A
planet which scores evenly on all four counts, even if the individual scores were not extremely high, is a
more 'balanced' planet. Planetary strength quantifies the force of expression and does not alter the inherent
qualitative nature (benefic/malefic) of the planet (except for exaltation/debilitation which imparts a
benefic/malefic quality to the planet, as well when the planet is in the sign of exaltation or debilitation).
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From a materialistic point of view, we prefer benefics to be strong and malefics to be weak. However, from a
wholistic point of view (body, mind and soul), this would not necessarily be ideal for the carnate journey of
the entity that we might be studying the horoscope of.
Vedic astrology is based on the sidereal (precession-corrected) zodiac; therefore, tropical longitudes
must be converted to sidereal values. An easy procedure for determining the precessional quantity follows:
PRECESSIONAL CORRECTION IN SECS = (YEAR OF BIRTH-499) X 54
e.g., For a birth in the year 1987 the correction is (1987-499)*54=80352 sec = 1339.2 min = 22d 19m. This
quantity when subtracted from all tropical longitudes for 1987 approximately yields the sidereal longitudes.
One can get more finicky (which may be justified in cases of births where the lagna or a planet is at the cusp
between signs and a few seconds this way or that could make a difference) and using proportional math, can
further correct for the month and date of birth (the motion of ayanamsha in this case would be 54 seconds a
year, 27 seconds in 6 months, 9 seconds for two months, and so on). Please note that the motion of
ayanamsha in most modern manuals is estimated to be approximately 50.3 seconds. This itself is not a
constant quantity over a long period of time. The discrepancy introduced by the 3.7 seconds per year may
not be worth worrying about in most cases for beginners. Incidentally, the two popular software packages,
Goravani Jyotish and Parashara's Light use values very close to the 54 sec annual rate of motion for the
precessional error.
To illustrate the method of strength determination, let us look at an example:
Ascendant in Scorpio, Mercury in Scorpio and Mars in Capricorn
Let us determine the strength of Mercury which is in the first house (sign).
Exaltation strength; from Table 9.2, we get a value of 4.
Directional strength; from Table 9.3, we get a value of 6.
Angular strength; from Table 9.4, we get a value of 6.
Associational strength; since Mercury is not in its own or moolatrikona sign, we have to determine its
relationship with Mars (ruler of Scorpio). From Table 9.1, we see that Mars is intrinsically neutral to
Mercury. Mars being in the 3rd sign from Mercury is temporally friendly to it. Mercury is therefore in a
friendly (neutral + friend = friendly) planet's sign. From Table 9.5, this gives Mercury a value of 3. The total
strength of Mercury can be determined by adding the four values, 4+6+6+3=19. From Table 9.6, we see that
this represents a value of 75% strength for Mercury.
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TABLE 9.1:PLANETARY DATA
Planet
Owns
Exalted
Mo olatrikona
Friend
Neutral
Enemy
Sun (SU)
Moon (MO)
Mars (MA)
Mercury(ME)
Jupiter(JU)
Venus (VE)
Saturn (SA)
Leo
Can
Ari Sco
Gem V ir
Sag P is
Tau Lib
Cap Aqu
Ari (10d)
Tau (3d)
Cap (28d)
Vir (15d)
Can (5d)
Pis (27d)
Lib (20d)
Leo (0-20d)
Tau (4-30d)
Ari (0-12d)
Vir (16-20d)
Sag (0-10d)
Lib (0-15d)
Aqu (0-20d)
MO MA JU
SU M E
JU MO SU
SU VE
SU M O M A
ME SA
VE ME
ME
MA JU SA VE
SA VE
SA M A JU
SA
MA JU
JU
SA VE
None
ME
MO
ME VE
MO SU
SU M O MA
Natural friends of a planet are the lords of 2nd, 4th, 5th, 8th, 9th and 12th from its moolatrikona sign, and the lord of the sign
where it is exalted; natural enemies are the lords of the remaining houses. Temp orary friends are planets placed in 2nd, 3rd, 4th,
10th, 11th and 12th sign from a planet. There are variations in different texts for the moolatrikona degrees. The ones shown here
are from Brihat Parashara Hora Shastra, the authoritative reference that we would recommend for Jyotish.
TABLE 9.2:PLANETARY STRENGTH - EXALTATION STRENG TH
PLANET
SUN
MOON
MERCURY
VENUS
MARS
JUPITER
SATURN
ARI
6
5
1
5
3
3
0
TAU
5
6
2
4
2
4
1
GEM
4
5
3
3
1
5
2
CAN
3
4
4
2
0
6
3
LEO
2
3
5
1
1
5
4
74
VIR
1
2
6
0
2
4
5
LIB
0
1
5
1
3
3
6
SCO
1
0
4
2
4
2
5
SAG
2
1
3
3
5
1
4
CAP
3
2
2
4
6
0
3
AQU
4
3
1
5
5
1
2
PIS
5
4
0
6
4
2
1
©
TABLE 9.3:PLANETARY STRENGTH - DIRECTIONAL STRENGTH
(CONSIDER THE WHOLE SIGN AS A HOUSE)
PL AN ET in
I
II
III
IV
V
VI
VII
VIII
IX
X
XI
XII
SUN/MARS
VENUS/MOON
MERCURY/JUPITER
SATURN
3
3
6
0
2
4
5
1
1
5
4
2
0
6
3
3
1
5
2
4
2
4
1
5
3
3
0
6
4
2
1
5
5
1
2
4
6
0
3
3
5
1
4
2
4
2
5
1
TABLE 9.4:PLANETARY STRENGTH - ANGULA R STRENGTH
(CONSIDER THE ENTIRE SIGN AS ONE HOUSE)
PLANET IN HOUSES
STRENGTH
I IV VII X
II V VIII XI
III VI IX XII
6
4
2
TABLE 9.5:PLANETARY STRENGTH - ASSOCIATIONAL STRENGTH
PLANET IN
Mo olatrikona
Own House
Very friendly
Friendly
Neutral
Inimical
Very inimical
SIGN OF
STRENGTH
6
5
4
3
2
1
0
For determining moolatrikona and other relationships, see Table 9.0 and 9.1.
75
©
TABLE 9.6:CUMULATIVE PLANETARY PERCENT STRENGTH
(ADD TOGETHER THE FOUR VALUES OF STRENGTH FOR EACH PLANET)
TOTA L UNITS
OF STRENGTH
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
JUPITER
SUN
SATURN
MOO N
MERCURY
MARS
VENUS
0
5.6
11.1
16.7
22.2
27.8
33.3
38.9
44.4
50.0
55.6
61.1
66.7
72.2
77.8
83.3
88.9
94.4
100 .0
-
0
5.3
10.5
15.8
21.1
26.3
31.6
36.8
42.1
47.4
52.6
57.9
63.2
68.4
73.7
78.9
84.2
89.5
94.7
100 .0
-
0
5.0
10.0
15.0
20.0
25.0
30.0
35.0
40.0
45.0
50.0
55.0
60.0
65.0
70.0
75.0
80.0
85.0
90.0
95.0
100 .0
0
5.9
11.8
17.6
23.5
29.4
35.3
41.2
47.1
52.9
58.8
64.7
70.6
76.5
82.4
88.2
94.1
100 .0
-
76
CHAPTER X: DELINEATING A CHART, ANALYSIS AND SYNTHESIS
Let us jump in with both feet and look at the analysis of the first house in a horoscope that we studied
as an example in the Chapter VII on Karaks.
***********************************************************
*
* _
RA
_ *
^
* _
_ * *
*
* _ 5 _ *
* _ 3 _ *
*
*
6 _ *
_
_ * _2
*
*
_ *
* _
_ *
* _
*
*
_ *
* _ 4 _ *
* _ *
* * _
MA
7 _ * _ 1
VE JU
_ * *
*
* _
_ *
10
* _
_ *
*
*
* _
_ *
* _
_ *
*
*
8 _ * _
_ * _12
*
*
_ *
9
* _
_ *
11
* _
*
* _ *
*
_
*
MO SU ME SA KE
* _*
***********************************************************
What could be simpler? I will actively avoid reference to the star and sub positions which require
accurate longitudes and are of greater importance when life events and time periods are being analyzed, just
to keep things simple.
Cancer rises. It is an emotional, sensitive, watery sign giving a phlegmatic disposition. Its lord Moon
is placed in the 8th house in Aquarius. Aquarius is an airy, fixed sign and would have a major influence in
shaping the expression of the Moon in this horoscope. We must also look at the sign dispositor of Moon.
That would be Saturn, the lord of Aquarius (remember, this is a vedic exercise, so no Uranus!) which is
placed in Aquarius. We therefore see that the flexible emotional inner forces of Moon are being expressed
within the intellectual, airy, rigid confines of orderly, methodical Saturn. This person was a stickler for
details and very obsessive and deliberate in his actions. The Moon would also be influenced by Sun, Ketu
and Mercury which heighten the orderliness and rigidity while limiting the emotions.
Let us now turn our attention to the physical features. This is where one has to keep in mind the
racial and genetic differences. A medium height for one race might be 5'2" but for another one that might be
5' 9". In the northern hemisphere, Cancer is a medium ascension sign, while Aquarius is of short ascension;
therefore the individual is likely to attain a short to medium height. Ketu and Sun give medium to tall height,
Saturn and Mercury give small to medium height. Pooling all these influences together, the individual is
likely to be of medium height, which he was (about 5' 5"). Cancer nativities generally have abundant hair,
the association of Moon with Sun would eventually lead to baldness. The second house (my only digression
from the first house, in this example) is aspected by cruel planets (Sun, Saturn, Ketu) and occupied by Rahu.
These indicate somewhat cruel appearing and intense, angry eyes and a low-volume but raspy voice,
specially so when raised. As example of other planets, Venus in second generally gives a pleasant, sing-song
voice, Jupiter gives a deep sonorous voice, Mars a sharp voice, Saturn a weak, soft-spoken voice, Moon
gives a loud voice with lots of ups and downs. Returning back to our example horoscope, the lord of
ascendant in a malefic house (6th, 8th or 12th are malefic, 1, 2, 4, 5, 7, 9, 10 are benefic and 3, 11 are
mixed), in this case the 8th SUPERFICIALLY might indicate a person with self-inflicted obstructions,
which are brought upon oneself through one’s idiosyncrasies and angularities and someone who is always at
war with the 'system'. Moon being the ascendant lord is likely to color this rebellion with emotional,
impulsive reactions. If we stopped there we would be so far from the truth. This man did experience lots of
obstacles and obstructions in life (crippling poverty during childhood and youth for instance) but he always
77
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covered up his emotional reactions and kept impulsiveness under check by becoming a very methodical,
often obsessive, seemingly cold, even-headed person. He was an authoritarian to boot. The Moon is in
Aquarius with Saturn, Mercury and Sun. The strength of the ascendant is buttressed by the fact that the
dispositor of Moon, Saturn is located in the same house with Moon. Saturn is very strong, being in its
moolatrikona sign. Saturn is also the karak or executor for the 8th house and its placement there makes that
house very strong and imparts strength to all the houses ruled by the planets associated with it, namely Moon
(1st), Sun (2nd) and Mercury (3rd and 12th). The ascendant is also rendered very strong by the exchange
between the lords of 4th and 10th (Mars in 4th and Venus in 10th). Mars is a special benefic for Cancer
ascendants because it owns two benefic houses (10th and 5th) and if it is placed in a good house bestows
great strength to the ascendant. All of the above discussion might lead one into believing that the ascendant
lord placed in the 8th house loses the malefic nature of such a disposition, but what really happens (or rather
what happened specifically in the case of the individual being discussed) in such a situation is that the
obstacles, often self-imposed are used for moving on. This person worked throughout his life in a step-bystep manner. He placed limitations and checkpoints in his path so that slowly one by one he reached those
intermediate goals and reviewed his position before moving on to the next step, always moving further and
upwards in both a materialistic and spiritual sense. He used the obstacles as a mountain climber uses spikes.
An unfortified ascendant lord in a similar configuration might have resulted in the native getting blocked by
the obstacle rather than using it as a catapult for moving ahead. The eighth is also a private, secret, hidden
house and the ascendant lord there indicates a highly introverted and introspective person whose exposed
'face' is only the tip of the massive iceberg. Moon is also the significator of emotions and a person with the
Moon in 8th (in general and specially if it is the ascendant lord) would make active attempts to hide one’s
emotions in a conscious and subconscious manner. Such people use denials, blocking, repression and
suppression as defenses against situations and emotions that may potentially arouse anxiety in them. The
presence of Mercury gives the person a tendency, even a need to rationalize everything and to depend
excessively on his reasoning faculties. Aquarius, the mystic, philosophical and progressive sign is very
prominent in the horoscope because the indicators for self (ascendant lord), mind (Moon), soul (Sun) and
intellect (Mercury) are all placed therein. The presence of all these indicators in one sign gives rise to a
person with enormous intensity, focusedness and single-minded approach. This person was also an excellent
negotiator, another notable characteristic of Aquarius (with Mercury in it) and the shrewd understanding of
human nature that this signifies.
The ascendant is undeniably the most important house in a horoscope. Furthermore, one’s mission in
life is provided in a capsule by the star and sub in which the rising degree is placed. The houses ruled by and
occupied by the star-lord indicate the areas in one’s life which are deemed as important by the native and
success or failure in those endeavors during one’s lifetime are indicated by the placement of the asterismal
subdivision lord from the star-lord's houses and its house of occupancy. In the case of our example nativity,
the ascendant was in the star of Saturn and sub of Mercury. Saturn rules over the 7th and 8th houses and is
placed in 8th with sub-lord Mercury (so mutually helpful). The major tasks, therefore, are centered around
internal and external growth, establishing a link between these two areas (translating ideas into concrete
actions) through negotiations and invoking help from outside agencies. The eighth house deals with
educational institutions (fourth from the fifth house, home of education) and the biggest achievement of this
person was in creating and running an institution for medical education and research. With enormous
dynamism, resourcefulness, exemplary personal integrity, selflessness and sacrifice, and against enormous
odds this person achieved this goal thanks to the benefic disposition (both from 7th and 8th houses) of the
ascendant sub-lord Mercury.
78
©
This is where we run into the need for synthesizing several influences in a horoscope. Would this
person have achieved all of this if there were no rajayogas in the 4th and 10th houses? Perhaps, but only as a
helper and not as a leader and initiator. We must never lose sight of such a synthesis of influences in a
horoscope. A horoscope is similar to a city map (or for that matter a genetic map). There are hundreds of
destinations and several routes for reaching those. The ones that would be actually traveled by the native
(similar to the limited number of genetic traits that will be actually expressed from thousands of such traits)
are indicated by special yogas and astrological traits which exist in a chart and highlight a combination of
houses. The effects of these are usually brought into play during conducive periods (dashas) or major
transits.
Even before one starts looking at the combinations, harmonics or other details, one must first look at
the two set of trines that exist in each chart. The subjective and spiritual trine that is formed by the 1st, 5th
and 9th houses. The worldly or objective trine is formed by the houses that lie opposite to those forming the
personal trine, 7th, 11th and 3rd. Most of the activities that human beings carry out are in one way or the
other connected to these two sets of trinal houses. The personal trine is obviously most important, for it deals
with the substance that one comes equipped with. The first house or ascendant (lagna) is considered the most
important house in any horoscope and signifies the nature or attributes of the 'essence' that manifested in the
earthly plane as the individual. The ninth house, amongst other elements, signifies the portion of karma that
is ripe for the picking. Little wonder that the 9th house indicates one’s fortune or luck. Since it also signifies
one’s father, it must be considered to assess where the soul is coming from (roots, past, or what led to the
current manifestation). The fifth house indicates one’s creativity, children and the karmic investments, in
other words, the part of the plan which indicates where one is headed towards. These three houses must be
carefully examined in each chart, for, without the necessary strength and balance, one would not have
everything in place which is conducive for a fruitful, strong and happy presence.
The 'cosmic life-energy' that enters into a being through the subjective trine (houses) is projected
outwardly through the objective trine (houses) formed by the 7th, 11th and 3rd. These houses govern issues
such as siblings (3rd for younger, 11th for older), friends (11), spouse (7), business associates (7), earnings
(11), effort and courage (3). People and situations which force us to interact others at a physical worldly
level, but which determines to a large extent our happiness on a day-to-day basis.
These two set of trines should ideally be strong and preferably they must be equally strong in a
balanced manner in order for a nativity to express its full potential. These are the tripods of life and any
weakness or unbalanced skew amongst these would indicate areas that would be highlighted in life as
'lessons' or difficulties that would need the attention and energy of the nativity.
A simple way of looking at the strength of any house is to look at the lord of that house. If it is strong
in the shadbal scheme (many programs calculate this), though my personal favorite is the even simpler
scheme that I use (Chapter IX). Many astrologers get enamored by 'numbers'. One must remember that even
when using the full-scale bal determinations, one must avoid using the numbers too literally. The numeric
strength is just one aspect of the functional strength of a planet. Jyotish should be math-based, not mathdriven! There is also a more elaborate system that software packages provide, named, bhav bala.
Armed with some form of an index for strength of the house-lord, we need to look at its placement in
the horoscope. For this delineation, it is desirable that the lord of the trines not be present in the malefic
houses 6th, 8th or 12th from the ascendant.
79
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Thirdly, the planet should be favorably located from the ascendant and its lord. The stronger
connectivity there is between the ascendant or its lord and the trinal house-lord in question, the better it is.
The house lord should be favorably situated from its own house. If it is placed in the signs that are 6th, 8th or
12th from its house, its ability to help its house is reduced somewhat. By the time we get to this level, it must
be realized that we have gradually worked our way to examine and study influences that are relatively
weaker in their impact. Some exceptions must also be taken into account in the process of delineation. If the
lord of the 5th house is located in the fourth house, it is in the 12th house from the 5th and by itself may not
be all that bad. However, if the lord of fifth house is in the 12th house from the ascendant (and hence in the
8th house from the fifth), then it would be doubly 'evil' and would harm the fifth house in the chart. Such
additive synthesis forms the basis of good judgment.
One must also identify and take into account tenets such as bhavat bhavam (there is more about this
in Chapter XVIII). If the lord of the 3rd house is situated in the 5th, and hence in the 3rd from 3rd, this gives
added strength to the capability of the lord of the third house. Similarly look for the 2nd lord in the 3rd
house, and the 4th lord in the 7th house.
Much of Jyotish depends on recognizing planetary associations. A chart might have strong planets on
one or several counts, but if they do not network or connect properly, then one must use caution in
delineating the results too optimistically. While looking at any house, not only is its lord important, but also
its sign dispositor (and its star dispositor as well, worth considering by the experienced students.). A strong
and well-placed planet without receiving any support from its friends and its dispositor is like a dethroned
king who is seeking refuge in a foreign country. He is probably a lot better off than a poor inhabitant in the
host country, but his power and capability is but a shadow of what it used to be in his own homeland. It is
very hard to give specific numerical values to each of these conditions because these signify a 'range' of
efficacy. This range that encompasses the spectrum of possibilities is perhaps what 'free-will' and choice is
all about.
One must take into account considerations such as, 'are the associating planets (and this goes beyond
conjunctions, as in the case of the bhavat bhavam referred to earlier) friendly to each other?'. Are they of
similar nature (benefic/malefic, similar elements or quadruplicities), are they of similar strengths or is there a
difference in their strengths producing a situation where there exists a domineering protective influence of
one (with its associated blessings and curses!).
Much of what I am delineating here hopefully sounds logical if not outrightly simple. If it does, then
you have won a quarter of the battle towards becoming a jyotishi. Of the rest, 50% involves familiarizing
yourself with the basic alphabet and grammar (who is friendly to whom and where is one exalted and who is
a badhak or which planet is the karak or executor of which house or which area in life, the order of planetary
rulership of dashas and stellar mansions and rulers, divisional charts and similar details). That still leaves
25% which allows you to delve into special techniques (if you wish) and studying of combinations etc. Many
combinations are based on similar logical principles involving strength of planets, rulerships of significant
houses (positive as well as negative) etc., while some are not. My advice to all beginners is very simple. Do
not allow the plethora of techniques to overwhelm you. The flashiest yoga, the most super-accurate
multidimensional harmonic or ashtakvarg analysis would not get you one bit closer to becoming a good and
helpful astrologer unless you thoroughly master the very basic level of analysis which involves studying the
interaction of the houses and their rulers in a chart. The process is almost akin to weaving a story, as you
synthesize the elements that the analysis of the chart provided you with. While you focus on any planet or
80
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area of a chart, try to see how it is being influenced in the chart and always, ALWAYS, when you find
something very important or earth-shaking in a chart, try really hard to see if there is other
corroborating evidence pointing in the same direction as your original deduction. The more pointers
that you can find, the more confident you would be in pronouncing the possibility of an event or
indication in your reading.
Let us now look at another chart, something from the other end of the human spectrum,
VED IC: SIDER EAL C HAR T of J. Dahm er, the Wisconsin serial killer.
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
x x
xx
x x
x
x
x
x
Rahu x
x
x
x LIB
x
x
x
x
x
x
x
x LEOx
x
x
SCO xx
xx CAN
x
x
x
x
x
x
x
x
x
x VIR
x
x
x
x
x
JuR
x
x
x
x
x x
SAG xx GEM
x x
x x
SaR
x x
x x
x
x
x
x
x
x
x
x
x
PIS
x
x Sun x
x
x
x
x
x
x
x
CAP xx
xx TAU
x
x
x x
Moon Mars
x x merc x
x
x AQU x
x ARI x
x
x
x
x
x
x
x
x x
Ketu
x
x
x x
x
xx
Venus
x
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
ITEM LON NAV SI ST SU %
===========================
ASCEN 26 Leo me ma ju - |
MOON 27 aqu ju me ju 64 |
SUN
13 pis ve su ke 74 |
MERC 13 ari ve mo ra 45 |
VENUS 29 sag ma su ma 54 |
MARS 15 sco ju sa ra 78 |
JU (R)09 gem ju ke ju 66 |
SAT(R)25 sco ju ve me 57 |
Rahu 29 sag su su ma -- |
KETU 29 gem sa ju su -- |
|
DASHA: ME-ju till 3JAN 62 |
===========================|
|
|
| 05.21.1960
|
| 4:34 PM (5 h)
|
| 87W54 43N01
|
|
|
============================
The diamond shaped houses are the angles, the first house (ascendant) being the one at the top
(Virgo) followed by the second (Libra) and so on.
A cursory look at the chart reveals nothing very extraordinary. Fairly strong planets (this was not
going to be an ordinary, unknown entity), with Virgo rising with the ascendant lord Mercury in the ninth
house in Taurus with the Sun. Superficially, good for spirituality and for one’s physical appearance. Until
one realizes the oft-repeated dictum of vedic astrology. Look at the house lordships and not just planets. The
ascendant lord (who is also the lord of 10th) associated with the lord of 12th (Sun) in one of the tripods of
life, the 9th trine. For mutable signs, the lord of 7th house is a planet capable of causing obstructions,
incarcerations and Jupiter, which is also tainted by virtue of the dictum that benefics as lords of angles (7th
and 4th in this case) can be trouble. Well such a tainted Jupiter is associated in the 4th house with the lord of
5th (Saturn) which takes 'care' of the other tripod of life. And Saturn is placed in the 12th house from its own
house, and hence incapable of providing any support to the fifth house. The lord of the 9th house (Venus) is
placed in the 8th house (confinement, incarceration, obstacles, hidden acts) making it unhelpful to the
81
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ascendant as well as the 9th house. Nothing good so far!
Then we see the association of Mars and Moon in the 7th house. Moon is the significator of mind and
emotions and is placed in the mystic and impressionable Pisces. Pisces Moons are charged with emotions
and very susceptible to suggestions. While this may make such individuals highly clairsentient and
empathic, the presence of Mars in its viscinity does not auger well. The combination is too incendiary, too
explosive. A vedic dictum states that those who have Mars and Moon in the same sign, are involved in
businesses that profit from the other gender. The gamut runs wide, from the illegal to the legal (cosmetics,
for instance. Fashion designer and perfume-producer Christian Dior, 21 Jan 1904, 01:21 AM GMT, 01W36,
48N50 is a good example with the benefic chandra mangal yoga in 5th house). Such an individual is also
endowed with an intense temper and can go mad with rage. Being in the 7th house, one’s sexual practices
are not likely to be anywhere near what is considered normal or conventional. Alcohol and substance abuse
is more likely than not, as is cruelty towards other living beings in thought, words or action. There is one
caveat though. If either Mars or Moon happen to be the lord of ascendant (Mars/Moon combo with Aries,
Scorpio or Cancer ascending), then the 'energy' of this combination is available for good purposes. In JD's
case, the Mars/Moon in Pisces in the 7th spell definite trouble.
The ascendant sub-lord is Jupiter (tainted considerable as described above) and this key personal
planet is definitely not in a very helpful state here. Yet another negative factor is the 6/8 position of the
ascendant lord (Mercury) and the ascendant sub-lord (Jupiter), incapable of helping and strengthening each
other mutually. The retrograde state of Jupiter and Saturn in the fourth house indicate enormous stresses in
JD's mind. His mother probably went through a phase in her life when she faced the strain of expansion and
contraction, whether to turn outward or inward, and a large degree of mental pain and uncertainty. This is a
strong indicator of instability!
JD killed his first victim in 1978 in the dasha of Venus and sub-period of Mars. At the alleged time
of murder, Scorpio was rising with the Sun was transiting the 8th house in the star of Mars and sub of Venus,
the Moon was in Jupiter's star (Jupiter being the planet of obstacles for reasons stated above). The transits of
luminaries are considered indicative of sensitive periods during dashas and usually the effects are seen
during the days or periods when these are transiting the stars of the dasha/sub-period lords, Mars and Venus
in this case. The nature and motive behind the murders is not quite outside the domain of the planets
involved, with distorted form of love, rage, aggression and control, attributes of an imbalanced Mars and the
outcome of a Venus that lies in a hidden obstructed unexpressed 8th house. The distorted mentality behind
cannibalism (making a part of oneself, ultimate control and incorporation, all arising out of a very distorted
and gruesome thinking).
He was apprehended in 1991 after the period of Venus ended in April 1991 and the period of Sun
began. The few months of time when one major period finishes and another begins is generally considered as
a period of adjustments and not very auspicious. As 'management' changes hands, one tends to make
mistakes and is unsettled. Sun is the lord of 12th (loss, incarceration) and placed in its own star in the 9th
house (justice, spiritual release). Dahmer was extremely cooperative and almost waiting for the arrest, as if.
If he had that much of insight left, that is!
In his last days, according to his attending priest's statement, he had begun to turn towards religion,
had a full cognizance of the heinous acts he had performed and was even wishing to be relieved of this
misery by death. Five days before he was executed, at thanksgiving, he was reading from the Book of
82
©
Revelation, to his priest, "In those days shall men seek death and shall not find it, and shall desire to die and
death shall flee from them". He verbalized at times that he deserved to die.
On 28th of November, he died in the dasha of Sun and sub-period of Saturn,
when the Sun was in the star of Saturn and the Moon was transiting through the star of Sun, again indicating
the interesting pattern of the luminaries being in the stars of the period/sub-period lords. The Moon was
transiting Dahmer's ascendant on the day of death. Saturn is a strong maraka (killer) in the chart because of
its natal placement in the star of Venus which rules the 2nd house (one of the killer houses) and which is
afflicting the house of longevity (8th) by its presence there. Moreover, Saturn is associated with Jupiter the
other killer and obstructive planet in this horoscope, thus adding more sting to it. The fact that the two
planets are retrograde perhaps hints at the karmic/fated nature of this gruesome story.
The bitterness that existed between the parents of JD continues. A news story related that JD would
be cremated as per his last wish and the parents were fighting over who gets his ashes.
Unlike, most serial killers who are habitual liars and psychopaths, JD always seemed curiously
forthcoming with details about his murders. He confessed to all his murders very willingly and even
confessed to killing someone that the police did not know about. Very mercurial, very communicative,
almost as if he was studying and analyzing the whole thing in a detached and dissociated manner that
mercurians nativities are capable of!
83
CHAPTER XI: BENEFIC/MALEFIC, STRONG/WEAK, POLARIZATIONS
Many astrologers subscribe to the binary, bipolar view that any given planet must either be benefic or
malefic. Venus and Jupiter are usually considered as "always benefic"; whereas, Mars and Saturn get
categorized as their polar opposites in always being the heavies. Nothing could be farther from the truth.
Obviously, in astrology planets do have natural dispositions and these do predominantly color their
expressions of an influence or effect, but one must take into account the following qualifiers when trying to
determine the benefic or malefic effect of a planet:
1) Which houses does the planet rule in a given horoscope? Here, again, I must urge individuals to suspend
their desire to be mathematically precise and use the whole sign-as-a-house since doing so is found to be
useful and practical. If the ascendant rises in sidereal Pisces, the whole sign of Pisces serves as the first
house (regardless of the rising degree) and the others follow (Aries being the second house, Taurus the third
and so on). The rulers of the 6th, 8th and 12th houses (referring to the signs in those houses. I am being
naggingly repetitive because many individuals forget and tend to slip into old habits) are malefic. If Jupiter
rules one of those houses, so be it. If the planet also rules a benefic house (1st, 4th, 5th, 7th, 9th, 10th) then
its sting is reduced a bit but it still remains a functional malefic for that horoscope. In jyotish, malefic does
not mean only in a materialistic sense but also in a spiritual sense. One with a strong but malefic Venus
would be given to the pleasure of senses to the detriment of one’s spiritual progress. An evil Jupiter would
make one turn away from listening to good counsel provided by teachers and elders or even incline him/her
to black magic and other base procedures. People who suffer from sex-scandals may have a malefic Venus in
their charts. At this moment of writing, in March 1998, the case of Bill Clinton (Aug 19, 1946, 8:51 A.M.
CST (GMT-6), Hope, Arkansas, 93W35, 33N40) who has Mars and Venus rising in the Virgo ascendant
seems quite illustrative. Venus is debilitated and placed with Mars an indicator of passion, ruler of eighth
house (obstructions, sexual urges). Saturn is placed with the dispositor of Venus and during its transit
through the 7th house (1996-98), it brought into light the U.S. President's private sexual life and excesses.
The 8th house is considered as the house that is hidden and indicates exposures when malefic influences
operate. Bill Clinton is currently experiencing the dasha of Jupiter, lord of 7th and badhak or obstructive (in
atichara or acceleration in 6th house, hence not very capable at this point). The vimshottari antardasha or
sub-period or bhukti is of Moon, the lord of 11th house which is placed in the 8th house in the natal chart.
Saturn moves into that house (debility) in early April 1998 and it is possible that the matter could become
less public, less important and go in 'hiding' soon or veiled by something else. Although there is the transit
influence known as sadhe sati of Saturn that the President is experiencing currently, which often serves
warnings and gives opportunities to the nativity to straighten their course. Even if the matter is not brought
to a resolution, now, with badhaka Jupiter moving into the 8th in May 1999 (until May 2000), there could be
a resurgence of the matter again and its resolution in a more permanent sense. Extending this further, it
would be educational to compare charts of AIDS victims who contracted the disease by sexual means as
opposed to those who got it through transfusions or similar non-conjugal routes and how Venus operates in
the charts of the former.
2) Next we could look at the sign and star dispositors of the planet (Venus in this case). If the lords of the
sign and the star in which Venus is placed in the chart are friendly towards it and are in strong aspect or
association with it (by means of conjugation or by forming a beneficial yoga combination with it) then such
a Venus stands a better chance of fully expressing its effects. Most effects of any given planet are never pure
but are modified, filtered, enhanced or weakened by the other planets it is associated with. People do
disservice to astrology when they get hung up on dishing out the effects by the position of a planet in a house
or in a sign (many interpretive astrology programs unfortunately fall in this trap) while ignoring the
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modulating influences of other planets. This consideration of associating planets is very important. Even the
bravest general cannot do much in the battlefield if he is not surrounded by obedient and cooperative
soldiers. Even the most effective leaders need their ring of supportive and honest counselors. A planet,
likewise, needs to be in a positive and friendly environment to bring out the best (or worst if it is a malefic)
that it is capable of. A malefic planet which is weakened by lack of strong associations and is in unfriendly
quarters is less likely to express its venom with full vengeance. Finally, a planet is always modified by the
company it keeps.
3) The planet might be a benefic or malefic and receiving lots of fortifying influences from other planets, but
if the native is not going to experience the dasha of the planet or of a planet which is placed in the star of the
planet, or associated with it, then the effects may not come to pass in full fury or glory, as the case may be.
One would still experience the bhuktis (sub-periods) of these planets but those would be generally limited or
contained by the effects of the planet whose major period (dasha) one is running at the moment.
4) An interesting observation (from Uttarakalamrita) about Venus and Saturn is that whenever one is going
through the subperiod of Venus in the period of Saturn or vice versa, if these planets are strong in a
horoscope they effect a 'reversal' during their mutual periods. By extension a weak Venus and/or Saturn
would bestow a strong uplifting effect in their mutual periods. Again, this dictum should not be taken
verbatim or as a factor in isolation, or we would not be performing any better than the interpretive astrology
programs, we love to mock so!
Another question pertains to the issue of planetary strengths. How do we determine a single
numerical representative of a planet's ultimate strength or total strength? A planet essentially has the
following strengths:
a) The classical bal-determination which takes into account the placement of the planet, the sign it is in, the
vargas, diurnal cycles, retrogression, aspects etc. The four sources of strength that I first described in an
article in Raman's Astrological Magazine (1979) and then in another article published in the NCGR
newsletter in 1992, and which I have described in Chapter IX here is what I would recommend you to use at
first. This method includes the sign strength, directional, exaltation and angular strength and by normalizing
the individual ranges of strength also take into account the natural differences in strengths of the planets.
b) One may also calculate the ashtakvarga, a point system that takes into account certain positions from the
natal placement of planets and is specially useful in transit delineations and longevity determination as
indicated by ancient authorities in vedic astrology.
Having gone through these and other minor mathematical gymnastics, do we still achieve the
ultimate strength index? The life of a jyotishi sure would be simple if we could. The four-source technique
that I use gives a fair measure of the strength of a planet but there is always room for refinement.
·
A planet that gains high total percent strength on these four counts must indeed be considered strong,
but if it is evenly balanced (more or less equally strong on all four counts), then that would be even more
striking. If it is strong in total strength but lacks in exaltation strength, that would indicate a deficiency in
this otherwise strong planet. Many such planets indicate a deficiency during early life or a genetic deficiency
(not in a medical sense but in terms of childhood opportunities or the family background, really a
combination of genes and environment). Caveat Emptor! If such a planet is strongly associated with other
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planets which are strong on all kinds of measures of strength then the childhood deprivation influence would
perhaps be overcome, so tailor your interpretations after synthetically considering all planet influences. This
analytical synthesis is a vital part of astrological deduction and must not be overlooked.
c) We should not ignore an additional important source of strength. This involves the navamsha chart. A
planet in the same sign in the natal and navamsha chart is considered to be as strong as if it were in its own
sign. This tenet underscores the importance of the navamsha chart and such a planet is called vargottama ("in
the best of possible divisions or divisional-state"). While such a strengthening would be expected if the sign
involved in the planet's own or its exaltation sign, why this strengthening should occur also when the sign
and navamsha sign are those where the planet attains debility is one of those things in vedic astrology which
defy rational or logical explanation (unless you say that two negatives together make a positive!) but
astrology is after all an empirical discipline and observations such as these do not lose their veracity or
importance just because they are not explainable, or understandable to us, yet!
d) We should also consider the dispositors of a planet in its strength determination. A weak planet fortified
by a strong dispositor (sign and/or star-lord hosting it) is stronger than a weak planet with a weak dispositor.
It is difficult to quantify these sources of strength in hard absolute numbers without a large scale
retrospective study (taking a group of charts and matching planetary influences with actual events
experienced by these individuals, etc.) but one does develop a feel for the approximate extent of strength
imparted by these modifying factors. What is important, I think, is not in determining how much strength in
quantifiable terms these influences impart but when we are looking at a chart we should make it a habit to
include these factors in every analysis so that these do not get ignored and result in an inaccurate or at the
very least a less than comprehensive interpretation. And, after you have included all these into your
interpretation would you be 100% accurate always? Probably not, because there are many other minor
factors (and who knows, some yet unidentified major ones too!) that could throw in the monkey wrench
from time to time. However, if my experience is typical, the results would be accurate enough to keep you
going because it would reveal that there is something in astrology after all and it is not entirely ethereal and
random. Would you be able to convince the skeptics about the validity of astrology with such an approach?
Perhaps not, because they would try to judge astrology through the narrow slit of scientific method which
works fine for physical things and within the boundaries of physical sciences which deal with things that can
be measured, weighed, dissected etc. Astrology deals with all aspects of the human (and perhaps other)
existence and deals with issues much larger than can pass through the slit of scientific method. After all, it
would not be possible to detect an x-ray emitting star without first developing an x-ray detecting system,
would it? Does this mean that those "blips" in outer space did not exist way before we learned to spell x-r-ay?
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CHAPTER XII: TRIPLICITIES AND QUADRUPLICITIES
(Originally published in my vedic astrology column in The ASCENDANT, Oregon)
This issue of The Ascendant is about the fifth and sixth houses. One way of examining it would be to
look into the creative (5th) aspect of astrology as it applies to actual practice (6th). Creativity, to my way of
thinking is irrevocably something that is related with childhood and to an attitude that is in some ways
focused yet detached and child-like. Often, when astrology tends to look too much 'cook-bookish', I find
myself returning for inspiration to some basic concepts that we all learn in our early student days that
sometimes do not get a lot of attention when practicing what we learned, later on.
We all learn about the elemental qualities of signs and how each sign could have the attributes that
are known as the triplicities and quadruplicities. Most didactic materials on dasha (remember the vedic
system of timing that uses a unique lunar progression technique?) effects generally approach the subject by
considering and discussing the ruler ship of houses, the planetary strengths, mutual relationships between the
dasha and bhukti lords etc. One aspect that is generally not discussed is the triplicity and quadruplicity of the
sign in which the indicator planets are.
To recapitulate, the triplicities are:
Cardinal or movable signs - Aries, Cancer, Libra and Capricorn
Fixed signs - Taurus, Leo, Scorpio and Aquarius
Mutable or common signs - Gemini, Virgo, Sagittarius and Pisces
The quadruplicities or elements are:
Fire - Aries, Leo and Sagittarius. Sun, Mars and Jupiter are fiery. Sometimes Jupiter is considered to
represent ether (akasha).
Earth - Taurus, Virgo and Capricorn. Mercury is earthy.
Air - Gemini, Libra and Aquarius. Saturn and Rahu are airy. Some people consider Mercury to be mixed,
being airy and earthy!
Water - Cancer, Scorpio and Pisces. Moon, Venus and Ketu are watery.
Let us look at the very interesting and meaningful interaction that goes on between the triplicities and
quadruplicities in a sign and the various planets and lights. The icy image of fixed water (Scorpio) is
different from that of flowing, movable water (Cancer) and its free flowing emotions. That, in turn, is
different from mutable water (Pisces) and its indecision to keep flowing or to crystallize, to be a part of this
reality or to dwell in the beyond. Though seemingly a bit imaginative, such an approach could lead to
interesting insights. Let us examine the Moon for instance. It is a watery and mobile planet. Is it any wonder
that it feels at home in the movable water that Cancer represents? Is it any surprise that it is most
uncomfortable in its frozen state that is represented by Scorpio where the life-forces and flexibility and
mobility of Moon are lost due to the 'fixed-water' situation. Moon represents the mother, nurturing, growth
and eyes. The exaltation of Moon in Taurus cannot be accidental. Taurus represents the second house of the
zodiac and is related with eyes, mouth, eating (nurturing begins there!). Taurus also represents fixed earth
and one of the most magical deeds of water is witnessed when it works inside the fixed earth and help plants
grow. Truly, the pinnacle of performance that represents growth, nurturing and nutrition, all attributes of
Moon!
Sun, the father, on the other hand is hot and relatively rigid and central. Leo the fixed fire and
representative of generation and children provides Sun with a great place to call home. It exalts in Aries, a
movable fire that is conducive to Sun's fire and adds motion to it, making it more flexible, willing to move
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forward. Fiery and cruel planets such as Sun and Mars always need challenges. This is also true for
individuals with these planets prominent in their horoscopes. Place them in an unproductive, unchallenging,
rigid desk job and watch them get indolent and wither away. The airy mobility of Libra however is not a
very welcome environment for Sun. It is too cold and takes its energy away. The persnickety, meticulous
detail-oriented, intellectual environment of Libra is not very comfortable for the intuitive, "big-picture
seeking" mind of Sun. Though brilliant, the solar intelligence works more in fits and spurts, taking in
information as 'digital' chunks or packets, rather than in the sequential form preferred by Mercury (Virgo)
and Venus (Libra). A Libra organization would make the solar individual very fidgety and would soon lead
to a reduction in his efficiency. Sun really shines in higher echelon government positions where the broad
picture and overall efficiency matters more as opposed to the Libran environment of law, for instance. And
Libra is where the mighty Sun hits the dust (debilitation)!
Mercury, finds the analytical, intellectual, non-emotional environment of Virgo (mutable earth)
sympathetic and stimulating as polar issues can be examined to heart's content in the earthy and comfortable
environment that Hermes loves, like in a cozy study or library. It calls it its own home as well as its sign of
exaltation. Pisces too is mutable, but extremely emotion-seeped for Mercury to feel comfortable in. The
prolonged stickiness of emotionality proves too binding for the flitting Mercury that is dying to move on to
newer issues. Mercury would love to give advice without getting its hands dirty. That is not possible in
Pisces which needs friends that do not mind getting a bit more 'involved'. Astrology in some respects takes
after the nature of Mercury, trying to delve in the future through a set of intellectual approaches consisting of
rules and procedures. Pisces, on the other hand is a psychic!
Venus, in contrast to Mercury, is happy in Pisces, where it gets exalted. The mutability of the sign
provides it with enough variety, challenge and contrast to make it want to 'stay' and the emotionality of the
watery influence suits its intrinsic watery nature perfectly. Though Venus represents the emotion of 'love', in
order to grow, it needs to experience other emotions and Pisces provides that opportunity. Cancer does that
too, but it is too fast and too clingy. Venus needs to feel the security of being able to turn off the switch and
the "playful-polar reversal" during an intense emotional experience is just not possible in Cancer. Virgo is
too earthy, too linear, too practical, too 'boring', a "no fun" situation and the planet is debilitated there. Venus
can get earthy and basic as in Taurus, its own sign, but for that it has to fix its range and decide upon its
priorities so that it can relegate itself to enjoying the pleasures and luxuries of life and living. The mutability
of earthy Virgo confuses Venus and it ends up enjoying neither its higher nor its lower manifestations.
Venus finds the movable airy influence of Libra conducive for the expressions of its higher, ethereal
vibrations and manifestations of global love, almost reaching into the spiritual plane. The critical and detailloving qualities of Libra bring out that part of the nature of Venus where an attention to details is acceptable
in order to beautify a situation, where familiarity and a certain degree of order in the surroundings is actively
resorted to in order to bring about harmony.
The fiery and aggressive Mars also has an interesting story to tell. The warrior really shines when it
must face the confining influence of Saturn in Capricorn, its sign of exaltation. As the predictability of the
pragmatic earth tries to harness the indomitable spirit of Mars, the movable nature of Capricorn allows the
warlord just enough room to move, and move it sure does in Capricorn. The emotional movable water of
Cancer, on the other hand, makes Mars too whiny as it gets soft and too preoccupied by the scars rather than
the battle itself and finds its debility and a negative expression of all its sterling qualities of strength,
courage, resilience, optimism. Its anger sometimes turns inwards as it keeps looking for release with none in
sight externally and might even resort to drugs etc. It is easy to see Mars flourish in Aries, the movable fire
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which allows Mars to express its initiative and leadership fully, its battling instincts expressed as innovative
attempts and pursuits. At first glance, it seems strange that the fixed icy water of Scorpio should even be
considered as home by Mars. But this is another situation where the heat and mobility of Mars is challenged.
The mysterious sign entices and seduces the explorer and the adventurer in Mars as the emotional nature of
the sign magnifies the passion in Mars. The internalization of the energies of Mars, as if trying to melt the
ice that Scorpio (fixed water) is, sometimes gives the impression of coldness, aloofness, even disinterest as
the Mars in Scorpio concentrates its energies inwards, leading to the mistaken outwardly impression of a
lack of passion or interest in the Scorpio. And they are pursuing too intensely whatever they are after without
even noticing or caring about the peripheral things or opinions harbored by others.
Next we arrive at Jupiter, the expansive planet, dry and hot, wise and ponderous by nature, tackling
things slowly but expertly. Perhaps to aid in its inherent strife for perfection, the slow and steady Jupiter
needs some polarity in its life. Its discriminative and judgmental skills need the mutability of Sagittarius and
Pisces to exercise those. The pinnacle of expansion is attained by Jupiter in Cancer, the movable water,
which represents the highest and most selfless form of love that is possible, the ability to love and care for as
a parent. The ethereal expansiveness of Jupiter is cramped in Capricorn, its sign of debility. Saturn is very
opposite to Jupiter in many respects including its predilection for darkness, depth, closedness, ignorance,
restrictive traditions, narrow outlook, constrictive, deathly morbid, limiting and absorptive tendencies.
Jupiter on the other hand is bright, open and high, wise, expansive, broad-minded, limitless and freeing,
ready for living and projective. Jupiter gives out energy, Saturn absorbs those, no wonder Jupiter is left weak
and resourceless in Capricorn.
Saturn, the uncouth, loveless, cold, eccentric recluse needs the harmonious, beautiful yet ordered
environment of Libra with its venusian warmth, and airy intellectuality to bring the best out of Saturn
without aggravating it. The opposite sign of Aries debilitates Saturn. It is too brash, too aggressive for the
shy and indolent Saturn, too pushy, too disordered and too fiery. Saturn cannot handle the openness of Aries.
Its ways are more calculated, inapparent. Saturn disintegrates in warmth. It is after all the illegitimate son of
Sun who banished him into darkness so that he may not tarnish his father's name. No wonder, Saturn is so
starkly inimical to Sun. Horoscopes with Sun and Saturn conjunct almost invariably show an intense lovehate relationship between the father and the nativity. It is no wonder that the two houses of Saturn, Capricorn
and Aquarius are so close. The slow (manda or slow is a Sanskrit term for Saturn) Saturn can do without
distances and if it must it would rather have a movable sign with the qualities of earth, inherent immobility
with enormous potential for growth as soil has. Saturn does not like contrasts and it is surprising that to call
its home, it chooses two signs which represent maximum contrast, namely movable earth and fixed air.
Perhaps this indicates the need for Saturn and nativities ruled by it to get beyond limitations and to embrace
the opposite view for personal salvation.
Obviously, one must take into account these very basic 'traits' of a sign to understand what makes the
two signs ruled by the same planet different and why planets behave in a certain way in a sign. Both Leo and
Virgo represent illumination, the former of the soul and the latter of the mind. In writing this article for this
issue that addresses these two houses of the "universal or archetypal horoscope", I feel as if I have gained a
better understanding of the soul of the signs and this would desirably affect how I apply my knowledge when
I am delineating a chart. A linking of the attributes of the fifth and the sixth, bringing a concept to its
concrete applied form.
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CHAPTER XIII: PERSONAL PLANETS IN VEDIC ASTROLOGY
(modified from that originally published in RISING STAR, the Newsletter of the Mensa SIG)
Personal planets are meaningful to Vedic astrologers in several ways. First and foremost in
importance is the ascendant lord, the planet ruling the first house. It is also customary to look at the planet in
whose sign the lord of ascendant is located in the chart (known as the sign dispositor of ascendant lord). The
planets ruling the star and star-subdivision of the ascending degree also play a key role, as does the lord of
the lunar sign (sign dispositor of the Moon). Then comes the planet that is the most advanced in longitude in
any sign, known as the "atmakarak" (significator of self). Finally, there are the lords of the navamsha and
other harmonics of the ascendant. Yet another important personal reference is the pada or arudha. For
instance in a Libra rising chart, if Venus the lord of ascendant is in Leo in the XI house, then the sign XI
from Leo, namely, Gemini would be the arudha lagna or pada lagna. This can serve as a secondary ascendant
according to Jaimini system. However, one must then utilize the Jaimini aspects in such a case. These
aspects are simple to figure out. Planets in fixed signs aspect those in the movable signs, except the adjacent
ones (planets in Leo will aspect those in Aries, Libra and Capricorn but not the adjacent sign Cancer),
planets in movable or cardinal signs would aspect those in fixed signs, except the adjacent fixed sign (planet
in Aries would not aspect one in Taurus), and the planets in mutable signs aspect those in the other mutable
signs. Mixing parashari aspects (e.g., Jupiter aspects the 5th, 7th and 9th from its location) with arudha lagna
considerations is not recommended by the experts. They also do not recommend the use of parashari
relationships and friendships when dealing with Jaimini system parameters. Virgin territory for research and
exploration or a veritable minefield? Your choice, your perspective!
With so many ways to interpret the personal planets, things could easily get out of hand as one wades
through a chart. However, there are several ways to separate the wheat from the chaff. The simplest way is to
consider the relative strength of these entities.4
Vedic astrology attributes several sources of strength to planets. Although it is a matter of personal
preference borne out by experience, I usually look more carefully at strength determinants based on the
degree of exaltation, angular/directional disposition and sign-friendship (uchcha, kendra, dig and
moolatrikonadi bals, respectively). The strongest of all personal planets wins. Sometimes, the same planet
appears on the personal planet list on several counts (e.g.., Moon in Cancer ascendant!), and obviously this is
an important consideration to pay attention to. In general, the ascendant lord, the ascendant sub-lord and the
dispositor of the natal Moon are worthy of closer attention because they generally play an important role in
judging the effects of planetary combinations (yogas).
Atmakarak (the most advanced planet in any sign in a chart, one with the highest longitude), has a
practical problem associated with it. It is well-known that sidereal longitudes required for vedic are generally
derived from tropical longitudes by subtracting the equinoctial precessional quantity (ayanamsha) from
those. Depending on the drummer one follows, these "corrections" could differ from each other by up to a
couple of degrees or more. Obviously, a planet that is near the cusp of signs is very likely to turn out to be
the youngest (least longitude in the sign) or the oldest (most advanced longitude in the earlier sign), based on
the ayanamsha value chosen. The potential for error, therefore, exists and must be kept in mind in order to
avoid falling in the trap.
The personal planets indicate the 'self'. Many astrologers tend to describe people as being primarily
of the nature of any one planet (a martian or jupitarian person!), but in truth, such pure types are rarely
encountered. Most of us embody the essence of several planets and these qualities are hopefully blended and
expressed in a harmonious manner. When the blend is not harmonious, personal chaos could surface as a
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discernible trait, neuroses or worse.
When the personal planet is in a benefic house (angles, trines), the stronger it is the better. The planet
should also be well-supported by other benefic planets (lords of 1, 4, 5, 7, 9, 8 and 10th houses) in the chart
so that it can ride the 'waves' when they come crashing in. The stronger these planets are the smoother one’s
life generally is.
On the other hand, if the personal planet(s) be in malefic houses (6th, 8th or 12th), then there could
be a lot of self-doubt, misery, pain and isolation in one’s life. When strong, the evil propensity of the planet
generally increases. It stands to reason; therefore, that the personal planet will be weak in strength when
placed in one of these houses - the major exception being a situation where the ascendant lord is also the
personal planet. A weak ascendant lord in the 6th, 8th and 12th could reflect a propensity to chronic
sickness, lack of mental peace and confidence or self-worth, low self-esteem, self-imposed limitations and
trepidation, or else reckless actions and self-inflicted danger, damage and loss. Typically, people with the
ascendant lord in the 6th house can look forward to a lot of self-exploration as they work through self-doubts
in order to regain/enhance their self-worth.
The sign/house in which the personal planet is found can color the outlook of the person regarding
the issues that (s)he considers important in life, either by necessity or by being cast in a certain role by force
of circumstances. The adaptability/adjustment potential of a chart can be revealed by noting the nature of the
planet and that of the sign it is placed in. A watery planet such as Moon is more comfortable in a movable or
mutable watery sign (Cancer or Pisces), not as much in a fixed sign such as Scorpio, where it is debilitated.
It is exploited to the best of its potential in the fixed earthy environs of Taurus, where the watery mental
energies of the Moon are transformed from ideas that irrigate into actions or tangible products. No wonder
the Moon is exalted in Taurus!
Mars, on the other hand, is a fighter; it meets its challenge and shines in the confining saturnine sign
of Capricorn (exaltation), but its dynamic fiery energies tend to fritter away in the movable and watery
Cancer (debilitated). It becomes too easy and tempting for Mars in such a situation to blow off steam too
frequently and the critical pressure necessary for meaningful activity never builds up.
The other houses/lords that the personal planet(s) is associated with (by location, aspects etc.)
indicate the issues that the nativity would need to tackle or be faced with during the lifetime. Indeed, the
personal planets form the core of the horoscope and their linkages are necessary to give fruitful experience in
life. This is especially noted during the dasha periods of the planets that are associated with the personal
planet or during its own dasha. The experiences are much more immediate, seeming important and more
fulfilling regardless of the outcome. In a sense, one’s personal planet could be considered as one of the key
planets that is involved in matters of karmic importance. This is obviously escalated many folds if inherently
karmic planets such as the lunar nodes are associated with the personal planet.
It is often difficult for those new to astrology to hone in on the key areas in a chart that so much
resembles a maze. Concentrating on the personal planet(s) and other planets associated with these could
provide a crucial starting point to focus one’s delineation upon. The most important experience in a person's
life is that which touches one’s self and "self" is essentially what the personal planets represent.
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CHAPTER XIV: LUNAR NODES IN JYOTISH
(Originally published in RISING STAR, the Newsletter of the Mensa SIG)
Conspicuous by its absence from the vedic astrological repertoire, is the significance that is generally
attributed to the Sun-sign in tropical astrology which is practiced in many parts of the world. Some perhaps
carry it too far, at times causing genuine unease in serious astrologers who detest being 'cornered' by illinformed individuals and unfairly expected to defend what is known as "Newspaper" astrology that is based
on the Sun-sign; It goes without saying that this represents just a mere glimpse into the potential importance
of the Sun-sign.
Why did the Sun-worshipping Indians, who propounded the vedic system of astrology, choose to stay
away from a more extensive consideration of Sun-signs has always struck me as being a mystery. They
decided, instead, to hold the Moon in prominence. The Moon-sign has a similar status in Indian astrology as
does the Sun-sign in western astrology. The Indian newspaper astrology is based on the Moon-sign and it is
considered as a personal sign of great importance there just as the Sun-sign is in the west. Incidentally, the
ascending sign has the highest significance in 'serious' vedic astrology, even more than the Moon sign.
Obviously, because the vedic astrologers of yore thought that since the ascendant changes more frequently
(hours) than the Moon (days), on a given day, there would be fewer individuals who would share the
ascendant than the Moon-sign, and hence the ascending sign was probably considered as more 'personal' and
"individualistic".
The ascending- and Moon-signs also play a significant part in the delineation of planetary
combinations or yogas. Transit influences are primarily considered from the Moon sign for timing of events.
The lunar chart is the major one that is utilized in "horoscope matching" (synastry). The popularly used
vimshottari dasha system is, of course, a system of lunar progression and is utilized for timing by most vedic
astrologers (there are other dasha systems of lower frequency of usage, many based on the Moon, some not).
Since the major system of assignment of planetary periods that cover different parts of life of an individual,
it makes sense to use the lunar horoscope for ascertaining transit effects.
Hindu mythology describes that at the beginning of creation, the 'divine' and the 'demons' decided to
join hands and churn the "ocean of milk" (milky-way?) and while they were doing that came across many
treasures and other 'goodies'. Towards the end, the jug of nectar that could immortalize anyone, emerged.
The gods started did some quick and rapid thinking as they did not want to let the demons drink any of the
nectar. It is interesting that in hindu mythology, gods are generally depicted as intelligent, scheming and
often manipulative, whereas the demons are usually the intense, single- minded, somewhat stupid kind
(tamasa or dark qualities!). Anyway, cashing in on the weakness in demons, Vishnu (one of the divine trinity
that stands for the good things in life and is responsible for nurturing and maintaining the creation; the other
two being Brahma the creator and Shiva the destroyer. One notable quality of Vishnu is his ability to change
shape and form at the drop of a leaf!), changed into a beautiful enchantress (mohini murti, one which entices,
distracts, causes an illusion and hypnotizes!) who distracted the demons while the gods lined up quickly to
get their fill of the nectar.
Now, the Sun and the Moon noticed that one of the demons had sneaked into the 'Divine' queue
(displaying an almost godlike behavior!) and they tattled. The demon was beheaded, but having received the
nectar already, the head and the body continued to live. The head is known as Rahu while the rest of the
body became Ketu. These continue to roam around the universe and try to eat (eclipse) the two snitches (Sun
and Moon) who told on the demon.
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Though they are primarily out to get the Sun and Moon, the nodes do not miss any trick to get the
rest of the planets as well. When all the planets (Sun to Saturn) are flanked between Rahu and Ketu, it
generates what is known as the Kala-sarpa (The deadly snake! Kala has many meanings including black,
deadly and TIME) yoga, which brings about confinements, limitations and other troubles and is not a
coveted thing to have.
Another combination is the Chandala yoga which is formed when the nodes are conjoined with
Jupiter, essentially robbing Jupiter of its propensity to do good and to bring about expansion. This
combination, like any other, must not be taken too literally. The strength, location and ruler ship of Jupiter
have a major say in deciding the final outcome. This point has not been emphasized enough in most texts,
and can lead to major discrepancies and even misinterpretations in a reading. There are also some exceptions
(aren't there always?) such as Ketu being in the 12th house with Jupiter, particularly for Aries, Leo and
Capricorn ascendants when the combination is desirable for matters pertaining to spiritual progress.
Though they presumably emerged from the same body, Rahu and Ketu seem to have developed
independently in different ways. Rahu is more of the nature of Saturn, meticulous and rigorous, sneaky,
manipulative, vicious and vindictive, with sharp eyes and indolence befitting a twenty pound feline. These
qualities seem to tie in nicely with the fact that Rahu is the head of the beheaded demon. Ketu on the other
hand is more like Mars, explosive, energetic, aimlessly rushing about, bumping into things (poor headless
thing!), interfering, fast, religious, fanatic etc. Both nodes have a common propensity to pull veils over one’s
eyes. They are not called shadowy or foggy planets for nothing. They also tend to bring about very sudden
turn of events and can cause a very rapid ascent followed by a matching fall, and vice versa.
Another peculiarity of the nodes is their "black-hole" effect. Any planet that is conjunct with nodes
gets its qualities and energies sucked out of it. The "empty-shell" effect is particularly seen during the dasha
periods of the planet. The lack of energy and the disinclination and a-motivation are unmistakable. This is
often seen in combust (conjunction with Sun) planets as well. However, while the Sun takes care of things
pertaining to the conjoined planet, generally, during its own dasha, the nodes do not show such benevolence.
Not only does the individual suffer during the dasha of the conjoined planet, but also during the dasha of the
node. The nodes assume the character and lordship over the house they are located in. There have been
specific signs that have been described in texts, attributing certain lordships of the nodes over signs and
depicting the signs they are strong or weak in, but many astrologers, including myself, do not consider nodes
to have any favorite (or otherwise) signs!
During the dasha of the nodes some degree of helplessness and lack of control over people and
events can be noticed. Things happen suddenly, unexpectedly and in some such a situation leads to a sense
of a "free-floating anxiety". In a few, the nervous energy practically "buzzes" alive and a certain element of
paranoia, a certain subtle to not so subtle "difference" in interpreting normal cues becomes very visible.
Sudden turns of events, failure of communications at several levels is marked. In some there is also the
feeling of the element of "time" playing a major role. There maybe a "connection" established with events
and persons from another time. Obviously, not everyone faces these effects to the same degree, but for some
it could be a cherished person or object lost for years, for others it might feel as if events from a different
lifetime are involved or are being reactivated. Indeed, this brings up a very interesting point of the nodes
representing "karmic debts". Nodal positions give an interesting window into the karmic ledger of an
individual and must be thoroughly examined by astrologers interested in this very interesting and unique
area. Particularly so, in charts where the ascendant, ascendant lord and Moon are related to the nodes, by
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conjunction or asterismal/dispositor associations.
One occasionally comes across references to certain houses in a horoscope being of more 'karmic'
significance than others; however, if we think about the issues a bit, it would appear that practically any
house could have karmic ties or signify karmic repercussions. The wealth in the second house, the courage in
the third house, the mother and happiness in the fourth etc., all could be what they are in the current life due
to karmic influences. However, two houses, the fifth and ninth are sometimes referred to as the key houses
for karma, the ninth showing the karma that is ready for the picking, while the fifth indicates the karmic
actions that need to be handled now to avoid paying the Piper later. This has tremendous implications in
remedial astrology.
The fifth (from the ascendant and the Moon) is the house that must be studied for designing an
efficient karmic game plan, the planets therein, the lord of the fifth house, its dispositors and associates
could tell a lot about this matter. Since nodes have a tendency to bring in karmic influences into play (other
planets do too, but nodes mobilize things unexpectedly and so the impact can be tremendous and is generally
hard to miss). If nodes are associated with the fifth house, with the fifth lord or dispositor of the fifth lord,
then situations would arise in the life of the individual when she would be forced to take actions and decide
about things, on the spur of the moment, that would have future implications and repercussions. The periods,
when these sort of situations could occur, would be of the nodes or related planets and could help in
indicating the time when such an eventuality might arise. As they say, to be forewarned is to be prepared.
My impression is that in the here and now, we are exposed to opportunities that are a mixed bag of events,
some of which are predestined while others are amenable to free-will. The nodes can thus be regarded as our
enemies, or as teachers, depending on our perspective and our perceptual and conceptual distance from the
scene of events!
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CHAPTER XV: LINKING THE TRINES
(Originally published in The ASCENDANT)
The very mention of vedic astrology or jyotish brings to mind the major tenet of Hinduism (the
religiocultural climate in which vedic astrology emerged and grew), the concept of Karma. Karma can be
brushed aside, brusquely as an over simplistic "eye for an eye" law, dripping with fatalism, or more
realistically it may be held as a law that one invokes with total self-choice leading to self-imposed challenges
that ultimately lead to one’s growth as the consequence. The pain of climbing steep hills is often rewarded
by the heavenly view from the top!
In jyotish, the three trinal houses, the first, the fifth and the ninth depict the tripod on which rests
one’s sense of worth and fulfillment in this lifetime. Should any of these be unduly weak, an imbalance
arises. Trines are benefic houses. When their lords conjoin with the lords of the angular houses (1, 4, 7 or
10), a regal combination (rajayoga) ensues, imparting strength, prosperity and joy to the nativity.
With the first house indicating the nativity or self, the fifth house rules over karmic investments,
deeds that can be done now to improve one’s spiritual lot in the future times. The ninth house, on the other
hand, indicates the karma that has already ripened and, good or bad, the fruits would be harvested in this
lifetime. Little wonder that the 9th house often indicates one’s fortune or luck. Since we are harvesting what
we sowed once, it is easy to understand how one can 'make' one’s luck, in a time scale that stretches across
lifetimes. Today's destiny was yesterday's free-will. The creation of luck for future lifetimes is, therefore,
aptly designated to the fifth which is the primary house of creativity and creation. The fifth is the house that
describes the optimum map of approaches and actions to be taken during this lifetime.
Should the ninth house ruler be strong, well placed and well associated with regards to the ascendant
and its lord, in friendly asterisms, and devoid of malefic influences and aspects, the nativity can be expected
to lead a happy and even a charmed life. Challenges, obstacles and loss are indicated if the ninth lord is
associated with the planets ruling the 6th, 8th or 12th houses or if the lord of the 9th is placed in one of these
'malefic' houses. The ninth lord situated in the eighth house with the lord of the first house indicates selfimposed obstacles which can subject one to confining situations of a physical or mental nature and even
major reversal of fortunes in life. This is because not only is the combination in a malefic house (8th), but
also it is in a house that is 12th from the 9th house. The 12th being a house of loss, the indications of the 9th
house are adversely affected and loss incurred due to one’s wrong decisions.
A significant principle of vedic astrology that must always be kept in view is the examination of the
house that is as far removed from the house under study, as the latter is from the first house. Since the fifth
house is the ninth house from the ninth, it would always be a secondary house to be studied when one’s
fortune and luck are being studied. Similarly, the ninth is the fifth from the fifth house and thus becomes a
secondary indicator of the strength and associations of the fifth house. The fifth is third from the third house
and thereby, we see the link between actions and courage to carry those out (3) and the building up of future
karma (5).
One’s father (figure), teacher (guru), long travels, spiritual growth, higher education, higher
communication are some of the other things that can be examined from the 9th house. One meets with one’s
spiritual and other significant guides during the periods of planets that are in the stars of the lord of ninth, in
periods of the lord of ninth or of associated planets. The association could result from either being aspected
by the planets or by being in their signs or stars (see earlier articles for details).
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It is of interest to note that in the universal (Aries ascending) horoscope, Sagittarius, the sign ruled by
Jupiter is in the 9th house while Gemini ruled by Mercury is in the 3rd. The 3rd (and Gemini and Mercury)
rules over communications of the usual and normal kind, whereas, the 9th indicates communication with
higher life forms and spirits. Psychics, channels and others who communicate with the spirit world function
better and more reliably if their 9th house is fortified. Dasha periods of the 9th lord (or related planets)
increase one’s spiritual inclination and the 'inner communication' generally improves.
As is true for the indications of any other house, the stronger a link there is between the 9th and the
1st, the more emphasis and significance there would be of the experiencing of the issues pertaining to the 9th
house in the person's life. Such a link is a powerful tool that indicates some of the specific 'tasks' and lessons
that one faces in the current lifetime. The ninth house is a major influence that indicates or underwrites
whether our dreams will ever become real!
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CHAPTER XVI: HORARY ASTROLOGY AND K.P.
Inaccurate or uncertain birth times, misrecorded, unavailable or forgotten birth-dates (in countries
where birth certificates are not issued, required or in vogue; also in the case of very old people or in the case
of celebrity horoscopes) and situations where a birth time is hard to decide upon (lost objects etc.), need not
make us throw up our hands in despair. In situations like these, we can use horary charts. These charts are
generally drawn for the moment when a question is asked and the chart then is utilized for studying and
analyzing the specific situation or event that forms the basis of the question. A plethora of options and
several methods for casting and delineating horary charts exist in the various flavors of astrology that are
available around the globe.
Parashari, the major system of astrology practiced in India is faintly similar to classical western
astrology in the symbology and building blocks used, with some differences as well, such as the use of the
sidereal zodiac divided into 12 signs and 27 asterismal divisions or lunar mansions. The vedic system is
lunar in its orientation. It supports unique systems of lunar progression and transits, for timing of events, and
techniques for measuring strengths of planets etc. The system relies heavily on planetary associations and
combinations known as yogas. The rising degree represents the house-mid and the three popular house
systems used are entire sign as house, equal house division and Shripati's system which is identical to the
MC-AC, AC-IC quadrant-trisecting method after Porphyrii. It recommends using a chart drawn for the
moment when the querist (client) approaches and poses the question to the astrologer or when the question is
received by the latter. The moment of formation of the question in the querist's mind is similar to conception,
whereas, its physical manifestation in the form of a spoken or written question is akin to the "moment of
birth"!
By that token, the time at which the astrologer reads a horary query in an E-mail or message on an
on-line service would probably be a better epoch for drawing the horary chart, rather than the time of posting
of the message/email. Some might argue that the time when the query was posted was the moment when the
person was thinking intently about the issues involved and perhaps a chart drawn for that moment might
better reflect the outcome of the query. If classical wisdom can be relied upon, the recommendations are
clear. The moment of transfer of the information to the astrologer is the key epoch. One way to test this
would be through what is known as "mooka prashna" or "unverbalized questions". The client lets the
astrologer know that there is a question and the astrologer figures out what it is about. A very interesting
though rather 'stress- provoking' exercise. Two charts can then be drawn for each query, one for the time of
posting of the "unposed" question (querist's coordinates) and the other one for the time and place when the
email was read and analyzed by the astrologer. Repeating the exercise for say a dozen times or more would
hopefully give an estimate of which epoch works better.
Horary astrology received a major boost in popularity some decades ago when an Indian astrologer
named Krishnamurty popularised a unique system based on the use of several interesting indicators such as
planets ruling the weekday, the asterism that the Moon is in at the time of asking of the question and the
ascendant rising at that instant. The system was claimed as capable of providing highly accurate readings
and Krishnamurty acknowledged having received the 'method' in the form of a divine inspiration. He chose
to use the placidian house divisions with these sidereal charts, a major divergence from classical vedic
astrology; moreover, he placed the rising degree at the beginning of a house and not in the middle as is
practiced by other jyotishis. His 'system' also had another interesting twist. Since the zodiac can be divided
into 249 divisions, each ruled by a sign-lord (one per 30 deg), star-lord (one per 13 deg 20 min) and a starsub-lord (variable dimensions, 40 min to 2 deg 13 min 20 sec), he often asked clients to provide a number
between 1 and 249 which he used to determine the ascendant in a chart drawn for the moment of the query
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(planetary longitudes were calculated for the moment). A client providing a number that was outside this
range was told that the venture would not be a success!
Through KP, as the method was called (Krishnamurty's Paddhati or Procedure), Krishnamurty
revealed and revived a very important fundamental concept on the Indian astrological scene, that of the role
of asterisms in chart analysis and particularly by refining the use and improving the usefulness of the
vimshottari dasha system of timing. He must be commended for that, even though his system remains a
somewhat controversial approach for many main-stream jyotishis.
The system is essentially not very different from that used for delineating any other chart as per vedic
parlance. The chart is drawn by using either the numerical representative for the ascendant, or for the epoch
of the query. The planets in both cases are calculated for the moment of making the query. A list of
significant planets are drawn; the planet ruling over the weekday, the lords of the signs, stars and subs of the
rising degree (ascendant) and the Moon. The ascendant is taken to represent the client while the seventh
house represents the astrologer. When the astrologer also happens to be the querist, it is interesting that at
times this is indicated in the chart itself in terms of 'connectivities' between the two representative houses.
Next, the house/houses pertaining to the question are examined and these are checked to see if they agree
with the significant planets. The success or failure of the undertaking then would be indicated by the mutual
agreement or disagreement between the planets. Things such as friendship (or lack thereof) between the
planets concerned, their association with each other by aspect, any beneficial combinations (yogas) between
relevant planets and the strength of the planets are taken into account. An examination of the vimshottari
dasha is then made and this is used, in addition to transits of the significant planets and stars for estimating
the timing. Situations where the indicators are fewer and clear, the outcome can be expected to be better
predictable. If too many conflicting influences exist, there is usually reason to believe that the issue is
riddled with problems. In his writings, Krishnamurty gave numerous examples of things such as longdistance phone calls. This might amuse the western reader who is used to dialing a number and expecting to
get through right away. In India of years ago, before direct dialing became available, one had to place a call
by 'booking' it through an operator and then wait and wait and wait, often at the post-office because most
people did not have personal phones. It was a big deal for most and Krishnamurty used it to test his system.
Perhaps we can emulate Krishnamurty's experiment with our postal-mail, these days!
Krishnamurty enumerated in his 'readers', houses that are involved in determining and examining
different areas/issues in life. I am presenting a tiny sampling here which may be utilized in addition to the
more extensive lists presented elsewhere in this manual, taken from standard mainstream jyotish texts, all of
which can also be used for horary purposes:
Health issues - 1, 6, 8 houses
Income - 2, 11, 10
Children - 5
Love affairs - 5, 7
spirituality - 9, 12
Expenditure - 12
Litigations/insurance matters - 8, 12
Siblings - 3, 11
Home, property etc. - 4, 8
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Education - 5, 9
Communication, letters etc. - 3, 11
Business/interview - 7
service/working for others - 6
fame/profession - 10
spouse - 7
family, wealth - 2
pets/animals - 5, Venus
Mystery/intrigue - 8, nodes of Moon
Once an indicator is decided upon, its situation in the horary horoscope is examined and basing on
the positions and the mutual relationship between the star and sub-lords, success or failure is assessed.
Generally, if the sub-lord is in an angle or trine from the houses ruled by the star-lord, success is indicated,
whereas, if the sub-lord is in the 6th, 8th or 12th from the house under examination, then delays, obstacles
and failure may be expected. Sometimes, the nature of the signs and planets involved gives a clue about the
rapidity with which the issue would progress to a culmination. Fixed signs, earthy influences, retrograde
planets and planets such as Jupiter (if malefic) and Saturn generally indicate delays, Sun, Venus, Mars (if
benefic), Moon and Mercury represent speedy progress. The nodes (Rahu and Ketu) add unpredictability and
suddenness, and generally result in uneven progress in the matters at hand.
When the question is posed, it is recommended that there should not be any distraction and the
querist should meditate on the question for a while, examining all known aspects of it before verbalizing the
question. Clarity, sincerity and seriousness of intent when posing the question is probably rewarded with
answers that are of a kindred nature. The reasoning behind this is remarkably similar to that applicable to
other kinds of divinatory procedures. The sincerity of the querist must first be examined in order to
determine if the chart would hold well and represent the process adequately or not. If the two houses (1 and
7) are strong and well connected, then the communication could prove to be fruitful. A similar positive
connection between the first house (querist) and the house representing the matter under query are strongly
connected then the query was sincere and has a higher chance of being analyzed positively. This is
important, because even if the query is about an important matter, the querist may not believe sufficiently in
astrology or the astrologer and this would be reflected in the chart and could lead to a 'noisy' imprecise
reading. The likelihood of this is much lower in a professional situation where a cost is involved and the idly
curious are screened out to a large extent. It is not very useful to do an a posteriori analysis of a horary
epoch. This is because the transits under which the analysis would be carried out would be different from the
original epoch and would influence the reading. Both the astrologer as well as the nativity must together be
in the same astrological environment (horary epoch transits) for the horary phenomenon to work efficiently.
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CHAPTER XVII: SUNSIGNS AND MOONSIGNS, THE SNAPSHOT THAT ISN’T!
And, now for a little 'break', let us look at jyotish through tropical 'glasses'. Those who are more
familiar with their tropical SUNs, here is an easy way to look at your tropical sunsign from a vedic astrology
perspective.
The vedic or sidereal zodiac is roughly 23 and a half degrees behind the tropical zodiac. In other
words, if a planet is between 23 degrees Aries and 23 degrees Taurus, it would be seen against the
constellation of Aries in the sky and hence would be in the sign of Aries according to the sidereal zodiac.
This is why some people call the sidereal zodiac as the WYSIWYG zodiac. If it shows up in the sky against
the constellation of Scorpio, it is considered to be in the sign of Scorpio!
Please do not take the following capsule readings as exhaustive. There is a lot more that can be
studied from a chart using the full spectrum of JYOTISH or vedic astrology techniques. But, let us look at
what your SUN tells you!
So, if your tropical natal SUN is between:
23 ARIES & 23 TAURUS: Regardless of your gender, you may find that you tend to be cast in the role of a
'father'. You like to be the protector and the daddy but find it a bit difficult to give sustained nurturence
(which stereotypically, mothers tend to provide more easily). Some of you may find that your parents
(particularly your father) find it easier to accommodate in the 'child' role with you as compared to with your
other siblings (unless they have Sun in Taurus too!)? Do you like to 'play' with wood and wood- or other
projects of a structural kind?
23 TAURUS & 23 GEMINI: Emotions and inner thoughts are best locked in sturdy containers, would you
agree? Do you find yourself often telling your parents how you would run things if you were in their shoes?
Your mother in some ways holds the key to your soul? You really want to give her that special gift that she
always wanted and in time, you probably manage to do so. There is a Sunniness in your soul that really perks
up you and those around you when times turn 'cloudy' and gloomy!
23 GEMINI & 23 CANCER: You were more a daddy (parent) than a big sibling to your little brother or
sister, weren't you? Or to a friend in school perhaps, if you did not have siblings, or at work. You don't really
like traveling and you generally do not like to initiate things (particularly travel plans) in a hurry.
Communication comes easily to you and you are very effective when talking about something that your heart
is really into!
SUN BETWEEN 23 CANCER & 23 LEO: Yes, you like to take care of your home, possessions and family.
But you really enjoy these when taken in little doses, taken many times -- make that as many times as YOU
want to. You can be passionately clannish though, even territorial, hopefully in a positive way. And the
territory does not stop at your natural family or clan. You like to be depended upon, but it has to be your
way. You don't like to give advice that is not paid heed to by others!
23 LEO & 23 VIRGO: You are the source of light -- you let others worry about the shadows around your
feet. So what if the shadows happen to be there right under your nose. But that is just your outward
appearance, at times. You need to go over plans, routines, rituals over and over again. Obsessiveness comes
easily to you, so does rigidity that naturally follows so many repetitions. However, your rigidity is not
because you are inflexible. It is because you are sure about the issue, after all those endless repetitions. There
is a very insecure child in the very core of your soul. It hurts easily and very badly. No wonder you keep it
so well protected in so many ways with so many barricades and more around it!
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SUN BETWEEN 23 VIRGO & 23 LIBRA: You share some of the repetitive rituals that your neighbor
(Virgo) practices. However, while s/he cannot let go, you can. You can suddenly sit up in the middle of
repetitions and just walk away from it. There is a certain unpredictability about you. Your expenses and
losses are areas where you find that you have very little control over or timely foresight about. You have a
bit of difficulty in accepting something that is foreign to your framework -- peoples, ideas, cultures, way of
doing things, etc.
23 LIBRA & 23 SCORPIO: More often than not, you might have had to work harder than others in order to
earn a living. Rewards don't come very easily or without extracting a price. You have many friends but either
you tend to ask their help a bit too late or do not ask at all. Then you wonder why you were not helped in
time. There are times when you might feel really 'low' and have often been helped at such times by a very
special significant relationship in your life or a friend.
23 SCORPIO & 23 SAGITTARIUS: Whether you see yourself as a beacon or not, you often spread light and
cheer. Darkness attracts you, and your journeys into those corridors can tend to eventually help others.
Curiosity is overwhelming, and you might at times appear to be out rightly nosy. It is not as much the
contents that attract you so uncontrollably, but the fact that they are hidden from sight. You did not last too
well as a child on that December night, when desire and gratification must traditionally wrestle with
patience. It was even more difficult because you couldn't bear to be caught dead in coming across as
anything but cool and nonchalant. Did you find yourself falling naturally into the profession or vocation that
was your father's? Or became responsible for fulfilling a dream project or something similar that he could
not start or finish?
SUN BETWEEN 23 SAGITTARIUS & 23 CAPRICORN: Relationship with 'dad' never was quite the same
for you than it was for your peers. There was something that was not 'easy' about this relationship. Either
there was too much that you found a bit overwhelming or conversely too little. Over the years, many of your
deep thoughts, your current spiritual and philosophical framework increasingly reminds you of the presence
of your father inside you and you reconcile more and more as better understanding emerges from the bed of
feelings, the latter being not easily recognized or admitted!
23 CAPRICORN & 23 AQUARIUS: Do you remember your father as a generally strict individual that had a
knack of teaching you through placing obstacles and subjecting you to confining situations, not necessarily
physically, but situations where limits and hurdles were prominent. Is life generally felt as bringing more
challenges followed by a definite reward as you continue to complete lessons successfully? Do these
obstacles, these limitations faced by you have tended to make you more sensitive and constructively helpful
towards similar situations faced by others that are learning the same ropes as you once did? Do you find
yourself involved in ongoing, complex projects and situations and feel reasonably comfortable in those?
SUN BETWEEN 23 AQUARIUS & 23 PISCES: Relationships have not been a bed of roses for you, often
because of a tangible, physical reason as opposed to temperamental differences or subtle differences. There
could have been control issues as well. You have a problem with boredom and anything that becomes a habit
or routine can bring you to revolt at times. Then things tend to go well for a while. You are sensitive about
freedom and rights and find yourself easily attracted towards causes such as those.
23 PISCES & 23 ARIES: You smell competition and your spirit soars high. You do not like to be ill and it
bothers you when you do. You do not like people sympathizing and fussing over you regarding health
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matters. You view that as a show of pity on their part. That certainly gets your goat!
How does this thing work? In this last reading, for instance, we are looking at the tropical Sun placed
between TROPICAL 23 Pisces to 23 Aries. In other words, the Sun is in Sidereal Pisces, because the Sidereal
zodiac was almost 23 degrees behind the Tropical zodiac when you were born (assuming that most of you
folks are between 26 and 55 years in age). In this case, we would visualize a chart, that has Pisces rising and
we would look at where in this chart is Leo located. In this example, Leo falls in the 6th house and so the
Sun in sidereal Pisces is experiencing the effects of the sixth house lord placed in the ascendant. Using the
building blocks of VI house attributes, such as enemies, illness, service to others, sensitivity, and those of
Sun itself, we can synthesize a reading.
AND NOW FOR THE TROPICAL MOON
23 ARIES TO 23 TAURUS: Your mother (or equivalent others) and the home you grew up in? Very
significant and keep coming up again and again? By now, you must have figured out that this is really
looking at those with Moon in sidereal Aries. Moon is the lord of the fourth house from Aries. Hence, the
emphasis on mother and home.
23 TAURUS TO 23 GEMINI: Siblings (possibly the younger ones) are your biggest source of pain and joy?
Initiating an action proves to be your biggest challenge as well as a self-booster?
MOON BETWEEN 23 GEMINI AND 23 CANCER: Of course, you are doing it all for the clan, but having
a neat little nest egg is very important for you. Can't relax until that little detail has been attended to. And
you really don't like people nosing around and thumbing your very 'own' bric-a-brac!
23 CANCER TO 23 LEO: You are the source of light -- you let others worry about the shadows around your
feet. So what if the shadows happen to be there right under your nose!
23 LEO TO 23 VIRGO: Are you sure you have worked out the contingency plan thoroughly, just in case
things don't work out and you sustain a loss? Maybe going over it all, one more time wouldn't hurt!
23 VIRGO TO 23 LIBRA: You share something with the Cancer, the attention towards the cash-inflow part.
The out-flow is not 'your' problem, really, for hey, the next month is right around the corner. And there is
always plastic, of course!
MOON IN 23 LIBRA TO 23 SCORPIO: Somebody has to do the job beautifully and perfectly, and you
appointed yourself to do that. Are you happy now that you are in the middle of it?
23 SCORPIO TO 23 SAGITTARIUS: Your 'father' is where your emotional buttons lie, yes? Or is it a father
figure, or perhaps a teacher? Ah, the spirit soars as the prospects for a long journey, the salty smell of the
sea, of freedom, and the prospects of exploration lights up your eyes. The siren song of distance, remoteness,
adventure, the unknown!
23 SAGITTARIUS TO 23 CAPRICORN: Ever traveled without insurance? Did you return with white hair
and a vacuous little pain in the stomach? Any inheritances coming your way? Obstacles really get you
frustrated? How about working in situation where much is hidden, and you are expected to receive
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information on a 'need to know' basis?
23 CAPRICORN TO 23 AQUARIUS: Behind every great person (YOU, obviously!) is an even greater
person, often a spouse or equivalent, would you agree? Acting cool and collected on the outside, doesn't your
spirit break into a Sunny smile inside when you go out and get to show your stuff, be it in a party, while
giving a lecture, a fund-raiser, making a presentation, and get complimented profusely?
MOON IN 23 AQUARIUS TO 23 PISCES: You smell competition and your spirit takes a big nose-dive -often your body expresses any fear, any anxiety existing deep within, first, before the rest of you even
experiences it. Enmity or discord, either overt or even more so when they are covert or anticipated, really
press on your buttons, don't they?
23 PISCES TO 23 ARIES: Do your biggest emotional 'buttons' happen to be connected with matters and
issues pertaining to children, childhood and your pet projects?
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CHAPTER XVIII: THE VEDIC HOPSCOTCH
In vedic astrology, the third and fifth houses share certain common properties. Likewise, both the
eighth and the third houses must be studied when examining one’s longevity? Before we get deeper into this,
a brief refresher on the houses in a vedic chart might be in order. Vedic astrologers consider either the entire
sign as one house or utilize the equal house division. Unlike tropical astrology, which considers the cusps
and rising degree as the beginning of a house, vedic astrology places the rising degree (and subsequent
cusps) in the middle of a house. The cusp in the tropical house is like a doorway, whereas, in the vedic
system it is a candle burning in the middle of a room, spreading its light all around itself. Many jyotishis
(vedic astrologers) utilize the whole sign to represent a house because it gives very satisfactory results,
especially when considering yogas or planetary combinations.
Vedic houses are counted from the sidereal sign rising on the ascendant. In a chart with Aquarius rising, the
entire sign of Aquarius constitutes the first house, while Pisces falls in the second. The next house in this
scheme is Aries, the third sign counted from the Aquarius ascendant. Some of the issues ruled by the third
house include, communication, siblings, courage, effort, intelligence and the tracheobronchial tree, etc. Now,
if we count the third house from the third house, we would arrive at Gemini, the fifth house in the Aquarius
rising chart. The fifth house being the third from the third house, shares a symbolic similarity with it. In
vedic astrology the fifth house may be utilized as a secondary house for studying issues that are primarily
attributed to the third house.
To give another example, the eighth house is considered as the primary house of longevity in vedic
astrology. Counting eight houses from the eighth house would take us to the third house. Hence, the third
would become the secondary house that must be considered when examining the eighth house issues.
Therefore, as a general approach, a house (B) that is as far removed from the primary house under scrutiny
(A), as A is from the ascendant, also holds sway over matters ruled by the house-A. This is known as the
"Bhavata-bhavam" principle, a powerful approach that is widely utilized when delineating a vedic chart.
Bhav in sanskrit means simply "house" or a shelter where one lives.
New students to vedic astrology often get overly excited by all the various techniques that it offers. Spoiled
by the luxury of being able to calculate all the factors and parameters in a flash using readily available
software, many of us never really explore and exploit the wealth of information that a basic sign or rashi
chart can yield. Unfortunately, many of the students of vedic astrology get so tangled in the skeins of
umpteen divisional (varga) charts, mathematical derivatives and a variety of dasha and transit systems, that
they lose sight of the fact that the rashi chart forms the prime basis of all delineations and everything else is
really the icing. Although seemingly utilizing more and intricate variables that their software churns out,
they are actually working with these more superficially and in a 'hunt and peck' style. Utilizing the bhavatabhavam principle gives us a fresh and very effective way of looking at the good old 'ho-hum' sign chart.
Some interesting relationships emerge when viewing a chart from this new perspective. For instance, note
that the first house is unique, because no other house in the chart can serve as its representative or be its
secondary indicator. The first house counted from the first can be none other than the first house.
However, the first house happens to be the seventh from the seventh house. Anything that connects these
two houses has my unwavering support. And while we are talking about spouses, let us not forget that the
fourth (mother) from the fourth house happens to be the seventh. Some spouses might carry this a bit too far,
but in many cases (male nativities, obviously), anecdotal evidence exists that such is indeed true. It certainly
casts a new light on the very 'interesting' relationship that often exists between the two people represented by
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the fourth and seventh houses!
I consider the trinal houses (1, 5 and 9) as forming the stabilizing tripod in any chart. Rarely does one come
across a chart of someone with accomplishments where the trinal houses are not strong. Little wonder that in
the divine scheme of astrology, the ninth happens to be the fifth from the fifth, while the fifth is the ninth
from ninth. Both of these houses are closely linked with elements of karma, the ninth generally showing that
which has already fructified, thus reflecting a measure of our luck or destiny, while the fifth indicates our
ideal course on the karmic path, the distant future that we can create, and our tasks during this life time.
However, these bound are not sharp. The fifth house is also considered by some as an indicator of
poorvapunya, especially in the matter of having good children or not. Poorvapunya refers to good deeds
done by the individual in past births. A strong and beneficially-disposed fifth house indicates one who has a
good and clean past record and by virtue of that, is likely to stay true to the righteous path ahead. The
eleventh house shows our gains, and earnings and we know that our luck (ninth) does have more than a
modicum of say in that matter. The ninth, you shall notice as you hop-scotch around the horoscope, is the
eleventh from the eleventh!
We do run into a bit of trouble when we apply the dictum to the twelfth house. The eleventh house rules over
our gains, and the twelfth rules over our losses. But the secondary house of loss (the twelfth from twelfth )
happens to be the eleventh house. It is true that we cannot really lose that which we have not gained, so the
two houses are connected, and there is the aspect of investment, where an initial separation or 'apparent' loss
is involved. The logical link is not as satisfactory between these two houses, when compared to most other
bhavata bhavam house pairs in a chart.
The treatment of the ELEVENTH house, our theme for this issue of The Ascendant, is a bit enigmatic in
vedic astrology. The gospel wisdom maintains that any planet that is located in the eleventh house would be
beneficial to the nativity, and there is the undeniably vital importance of the $$ product $$ of the eleventh
house in helping us carry out our daily affairs. However, one comes across references in texts that do not
consider the lord of the eleventh house as a benefic planet. Some even go so far as viewing with suspicion
any planet that is conjoined to or associated with the lord of the eleventh house in a chart. From a spiritual
perspective, the materialistic nature of eleventh house and its offerings in our life might indeed be
considered as some of the worldly impediments and anchors that keep us from heading for the mountains in
a quest for self-realization. However, a large proportion of contemporary applications of astrology are
primarily aimed at the worldly person who must live in the world of materialistic goals and traps and work
around illnesses while maintaining relationships and not losing sight of opportunities for betterment. From
that short-sighted vantage point, a beneficial ruler of the eleventh house is essential for the person of the
world.
The planet ruling the eleventh house, during its dasha period, does tend to keep one a bit 'soft'. One tends to
cling to the status quo, and to not rock the boat and make waves. Sometimes, all three at the same time.
Some subscribe to the notion that given enough time, effort becomes unnecessary and everything tends to
take care of itself. They remind us further that time is an illusion and, indeed, once we have tossed our
timepieces out of our souls, effort does begin to lose some of its purpose!
However, the areas of life represented by the planet that is associated with the lord of eleventh do tend to get
affected during its dasha period. In the following chart with Capricorn rising, Mars, the lord of the eleventh
house is placed in the twelfth house, while Jupiter the lord of the twelfth house is placed in the eleventh .
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The planets that signify the gains and losses in this horoscope have exchanged houses. This is generally
considered a combination for poverty. In this chart, Mars being the lord of eleventh house, also happens to
be an obstructive planet (badhak) since this is a horoscope with a movable sign rising. Moreover, one would
expect that Mars being the lord of eleventh house would adversely affect the nativity during its dasha period.
In reality, the entire dasha period of Mars was very successful in terms of earnings and setting up of his own
business. Moon and Rahu are the two planets that are associated with Mars. During the seventh house ruler
Moon's period, the individual had 'problems' regarding his relationship with his wife, the issue primarily
centered around their childlessness. Note that the fifth lord, Venus, is placed in the malefic eighth house and
its bhavata-bhavam lord, Mercury, the lord of the ninth house [fifth from fifth] is in an adjacent sign from
Venus. Planets in adjacent signs produce a situation where one planet is in the twelfth house from another
and this 2/12 placement does not favor a full or timely expression of either planet. A natural malefic,
retrograde Saturn aspects Venus from the second house. Saturn is friendly to Venus, but can often delay
matters. Mercury as the malefic lord of the 6th house located in the ninth is afflicting the secondary house of
progeny (ninth). However, it is also the ruler of the ninth house and is partly beneficial. A positive indication
in this case is that the significator (Karak) of the fifth house, Jupiter, is aspecting the fifth house and is in an
angle from the lord of ascendant (Saturn) and the lord of fifth (Venus). These indicate that there is likely to
be delays in becoming a parent, but it is not something that will not come to pass. When several indicators
point in the same direction, like this, one can be increasingly confident of the certainty of the effect. During
the dasha period of Mars, he got an opportunity to start a business and also became a father. He did very well
at his part-time business (as well as the day-job he was working at). However, soon after his Rahu dasha
period started, he was swindled by one of his underlings which resulted in his losing the business and
everything that he had earned from it. Deceptions of this kind are generally very typical of Rahu's influence.
Rahu is not only in the twelfth house (loss), but it is associated with Mars, the lord of the eleventh house and
badhak. The lunar nodes are often known to assume the evil promise of the planet they are associated with.
The undesirable effects of Mars came to fruition in the Rahu dasha in this case. This chart illustrates several
astrological principles. Firstly, it demonstrates that the twelfth lord and the badhak, which are generally held
in suspicion, may not bring about troubles during their own period, but do affect the areas ruled by the planet
associated with them in a chart. The effect may fructify during the period of the associated planet. The other
thing that this chart illustrates is that the more the numbers of planetary indicators signifying an effect, the
greater is the likelihood of such an effect materializing during a suitable period.
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107
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11/1/1935
12:25 PM (IST)
9N58//78E10
CHAPTER XIX: ASTROLOGY, SCIENCE OR LANGUAGE?
Astrology is a great way of describing our lives, and our experiences, small and big. From that
perspective, it is closer to a language rather than a scientific discipline. I become uncomfortable on
encountering glib statements purporting to depict astrology as something that can be tested and validated in a
manner that would befit a physical science, like physics, chemistry or even biology. While, testing a theory
may often be relatively easier in physics, this is more difficult to accomplish in a biological system because
of the complex and multi-factorial nature of biological phenomena. Moreover, unlike a physical system, it is
generally more difficult to pull apart a biological system and expect that the isolated parts would continue to
function in a natural manner. Things become even less distinctly definable as we wander into territories that
are non-physical, even in biology. A good example is psychology, the scientific study of the biology of
mind, or sociology, which some call a scientific study of human chaos. These two disciplines share many
common grounds as well as some of their ancestral roots and are 'descriptive' disciplines that incorporate the
attributes of science and language. Little wonder that astrology fits in so comfortably into the shoe that
psychology wears.
Most psychologists would agree, as also would epidemiologists and sociologists, that most rules and
procedures that give form to and hold together the body of knowledge in their disciplines work extremely
well when describing a group or predicting the behavior of a cohort. However, when these rules are applied
to predict the behavioral reaction in a specific individual, the level of certainty decreases dramatically. It is
extremely difficult, if not impossible to predict how a certain murderer or sex-offender would behave, once
out on parole, although a highly successful rate of predictive success might be achieved in predicting the
average expected behavior in a group of criminals. On the contrary, accounts and experiences indicate that
astrology seems to do a lot better when predicting or describing the behavior, traits, and reactions in
individuals as opposed to masses or groups. Regarding astrology's performance as a reliable indicator in
cohorts of individuals, Gauquelin's observations have clearly indicated that very few classical astrological
indicators seem to hold up even half-decently in the light of scientific method when groups or cohorts are
studied. Given that we all are individuals, such a variance between the physical and biological phenomena
should not surprise one. When individuals are grouped and studied as a whole, the standard method of
examination loses its resolving power since many intragroup factors begin to cancel each other out leaving a
very emaciated skeleton of some sort of consensus. This is probably what happens whenever astrology is
placed under the scalpel and microscope of science.
Science being the driving force behind practically everything physical, our dependence on it and on
its methodology is understandable. Many of us depend heavily in our daily life on the boons and bounties of
science in one way or another. Science has made our lives easier, productive and comfortable in more ways
than one and have given us the gift of time, although it has also increased the numbers of things we can fit
into the additional time now available, and has also increased our burden of responsibility towards our
surrounding environment. However, contemporary science while very capable of explaining much of our
physical reality, falls rather short of the mark when it attempts to delve into the non-physical reality, starting
with our very real thoughts and emotions that we experience and which are definitely not creatures of flesh
or physical matter that can be touched, weighed, gauged, dissolved in acid or viewed under an electron
microscope, but which are real and powerful, all the same. As we progress further into the realm of
imagination and of subtle realities such as 'life-energy' (for want of a better term), science, our strong ally
begins to falter and lets go of our hand. Many panic at this parting of company and declare that what cannot
be tested by science or perceived by physical senses cannot be real. They forget that these 'unreal' thoughts
and fancies are what sustain a multi-billion dollar psycho pharmaceutical industry, not to mention the
psychiatry/clinical psychology establishments, self-help products, and on a more positive note all the
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entrepreneurial innovators and inventors who have a creative spark to share with the rest of the world. Think
of all the wonderful, tangible, material products that started out in the 'unreal' realm of mind as evanescent
wisps of thoughts.
Although we do see the effects and experiences that astrology describes as happening in our tangible
and experiential reality, the energies and interactions that it works with live in the very realm which science
finds so hard to reach into and explain. Science does not have adequate explanations and perhaps even the
understanding of the reality that astrology works from; the scientific method does not have tools that can test
the validity of astrology much less comprehend its modii operandi. This causes uneasiness in the scientist or
the 'rational' astrologer and unless he or she can suspend judgment, his/her craft would invariably suffer from
the self-doubts so raised. The other choice that remains available is to slam the lid shut on the box -whatever is testable, fits in the box and is deemed to be real stays, whatever does not conform to the known
boundaries must leave. Even some scientists are uncomfortable with this 'blinders-on' approach in science,
because many of the truly significant breakthroughs in science have had irrational and inspired beginnings,
often coming to those scientists who while working on the bean-counting assembly line in their white labcoats did not refrain from taking a peek, now and then, out of the comfortable box that seemed to dictate and
define their immediate reality and work.
Beyond exploring for some very basic 'group' traits while utilizing the scientific method of
examining collections of charts that represent a cohort, one of the problems that astro-experimentalists face
is the fact that humans are extremely individualistic, even if something as basic as the variability in the
thumb-print is considered. And this individuality, this 'variability', routinely shows up in the charts that we
study very few of which are similar beyond a certain extent. This brings up the implication of the sample
size that most astrologers have experience of. Let us assume that an astrologer intensively studies 30 charts a
day, which incidentally would not leave time for much else, for 40 years. By the end of that period, s/he
would have studied more than 400,000 charts, a impressively large number, but which represents only about
0.007% of the world's population at a given instant. If we factor in the total number of individuals being born
and dying and adding those to give the total population that the astrologer sampled from over 40 years, the
fraction would climb down another notch or two. If astrology was based on simple and discreet sets of rules,
the sampling size would be more than adequate; however, it is not so. Astrology works through a weave of
rules that interact with each other and increase the complexity of the situation further.
Taking the specific example of gajakeshari yoga which is believed to be a very beneficial yoga, many
astrologers tend to pin a lot of faith in it. A little pondering would reveal that with the Moon barely staying
in a sign for 2 and a half days, the yoga would come into effect approximately 10 days each month and thus
would exist in a third of all charts. Not all of these would be rich, famous or happy and we would need to
look at the strength and relevance of the yoga in each individual chart with emphasis on the ascendant,
dashas operating, etc. and the simultaneous presence of other yogas and arishtas that would fortify or nullify
the expression of the gajakeshari yoga. A statistical study of these multifactorial processes that weave the
fabric of astrology can be carried out, but the advanced design and execution of such a study would require
the expertise of well-trained individuals and resources, that at present are fragmentary. Attempts to pull these
together are being made at some places and this bodes well for the future of scientific examination of
astrology.
Given all of the above, it somewhat undermines the strength of the messages that painstakingly
written research articles utilizing half a dozen or fewer charts try to bring across. This is not to discourage
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such studies but a request to put things in perspective We can build-up our information banks only bit-by-bit,
so none of what is being done must be treated as wasted effort or time. It is very difficult to gather authentic,
well-researched birth-data and it is true that every set of six charts gets us halfway towards acquiring a
dozen. However, we should be aware of the vulnerabilities of our tools and approaches. There is no such
beast as a 'little science' or a "dash of scientific method". Both are illusions, probably a lot worse than the
darkness that they are claiming to chase away.
There is no easy answer. Quite frankly we in astrology are still at a stage of infancy; we are still
amassing and sifting through mountains of data and techniques from the here and now, from yesterday, and
it is a pathetic sight to see the newcomers to astrology being rained upon with a lot of "information" even
before they can get a feel for the territory. Those who came to astrology a few decades ago had it easier.
They did not have the luxury of computers, so they had the benefit of being able to spend more time per
technique because back then the glaring and glittering department store of astrology used to be a tiny kiosk
with a familiar, friendly face smiling at one.
I hope I am not beginning to sound like some regressive technophobe who recently climbed out from
under a rock and is issuing an urgent invitation to others for returning to the ways of yesteryears. No! I am
all for technological progress, newer and faster techniques, but these must be continually evaluated to see if
they are necessary and applicable. Quite candidly, I have not seen enough convincing evidence that the
entire framework of astrology can be tested by scientific method, at the present state of the craft. Scientific
tools and methods can be of immense help to us in cleaning some of the dubious clutter that we have created,
amassed and inherited, but let that not give anyone the impression that Astrology is a Science. It remains
very much a language, a means of communication. And if being a language is not good or 'high' enough for
some, let us not forget that even Science needs to lean upon language and communication before it can make
its living presence known, near and far!
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CHAPTER XX: THE MELODY OR CACOPHONY OF THE SPHERES
Jyotish would not be jyotish without a consideration of the variety of combinations of planets, signs,
houses, and other astroindicators, which together carry a distinctive signature and often serve as a repertoire
that the jyotishi looks up for consideration as part of synthesizing a jyotish reading. There are literally
thousands of combinations that one can find in ancient books, combinations which can be basically
categorized into two classes, the yogas which are indicative of good karmic performance and bring wealth,
fame, status, happiness, welcome responsibilities and meaningfulness to one’s life. On the other hand, there
are combinations that are negative and indicate karmic lessons, characterized by sorrow, loss, poverty, ill
health, a life burdened by unwelcome responsibilities and hardship and a life that does not leave behind a
particular mark on society. The positive combinations go by many names, such as rajayoga, dhana,
mahapurusha, dharma-karmadhipati or lakshmi yoga, etc. There are also yogas that indicate influences on
health and other areas of life. The nomenclature can be confusing at times. Ashubha yogas are the same as
arishtas while shubha yogas are the same as what most people mean when they call a combination yoga.
Although, puristically speaking, yoga merely means a combination, an association, a joining, without a value
label attached to it in terms of being good or bad. For instance, the lords of the 9th, a trikona and 10th a
kendra, trine and angle, signifies a raja-yoga which is capable of signifying that the nativity can potentially
experience power and responsibility. Such yogas are dependent on one running a suitable dasha and bhukti
of the strong and beneficiently disposed yoga-planets and preferably at the right time in life for full
fructification of the promise that the rajayoga carries. On the other hand, an association between the lords of
the dusthanas and kendras or trikonas is not good. There is also a third kind of situation where a malefic or
evil planet can be relegated to a negative house and becomes a bestower of rajayoga. An example of this is
the vipareeta rajayoga which is formed when (ideally) the lords of 6th, 8th and 12th houses all are placed in
one or more of these three trika houses, one might say that in such a situation all the rogues are fenced in, in
their territories and bring about good in a worldly sense to the nativity!
The two popular software packages, Parashara's Light and Goravani Jyotish have the capability of
identifying many yogas and can provide a canned reading for those. While remaining a very powerful and
educational feature, this also brings to the fore the futility and woes inherent in doing piece-meal astrology.
One would often note that there would be contradictory yogas in the same horoscope, say five wealthbestowing yogas and six wealth-depriving arishtas, often from the same book! If one were to just identify a
few wealth yogas and did not take into account the poverty arishtas, then one could miss judging the
financial position properly. This also brings to attention the pitfalls in knowing/remembering just a few
yogas and applying those without due consideration. The software yoga feature if regularly used can be a
good learning tool as over time, through repeated exposure, the jyotishi will begin to remember the various
yogas that the software comes across in the charts.
When studying the effects of a yoga, or arishta, one must not study these in isolation but examine
how those planets relate to the rest of the horoscope. Are the planets natural benefics, or malefics? Are they
functional benefics or functional malefics for the ascendant rising? Are the planets strong? Do they have any
other distinguishing qualities? What about the other planets whose company they keep (associations)?
Although wise jyotishis warn against not mixing different systems, if a dhana or wealth yoga is created by
two planets which are also Jaimini atmakaraka (similar to ascendant lord in portfolio) and amatyakaraka
(similar to lord of 2nd house in portfolio) then the likelihood increases of the yoga fructifying strongly. It is
always useful to view a chart with both Parashara's and Jaimini's system and often there is crossconfirmation that can help one out of dilemmas and contradictory combinations that one runs across in a
chart. This obviously requires some familiarity with both systems as well as practice and that can only come
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over time while reading charts, and not merely books!
Before one begins to juggle around with combinations, a thorough examination of the chart must be
carried out with clear identification of the benefics and malefics in the chart, based on their rulership and
other considerations that have been discussed in different chapters in this manual. Often, one finds that in the
end, planets typically do not come out as unspoiled benefics or dire malefics. A combination of benefics in a
benefic place would lead to a positive and helpful situation developing in one’s life, often in the periods of
the participating planets or in the periods of planets that are associated with these. More often than not, there
are situations when the mixed influences (some benefic some malefic) prevail and this can make the
jyotishi's task that much more difficult, unless s/he has the planets identified for their attributes, quality and
'net-worth' properly.
No yoga (or arishta) must be applied literally without taking its surroundings into account. Practically
all software that attempts to provide interpretations and readings fails to do this and although some of the
readings are uncannily on the money, if one uses these programs consistently in a large number of cases,
soon, their inadequacy emerges glaringly with the 'Barnum' effect drum-roll. What is applicable in the case
of the software, is also true for the jyotishi who utilizes this 'look-up' approach, mindlessly. This is not to
take the qudos away from these marvellous helpers when properly used as tools for learning.
Many yogas have been described in texts, gajakeshari, mahapurusha, rajayoga, and myriad others. It
is puzzling when once in a while we come across charts which is bristling with yogas and yet the nativity is
leading a rather ordinary existence. The reverse is true as well where a chart full of weak planets (Picasso's
being a case in point) belongs to someone who is famous and leaves a significant mark in his or her field.
The key generally seems to lie in the context of the yoga-forming planets in the chart. If the planets are
functional benefics for the chart (lords of good houses) and are placed in strength in stars of benefic (natural
and functional) planets in the chart, then the likelihood of the good yoga fructifying is increased. The reverse
holds true for the arishtas or negative yogas. If the planets are placed in benefic stars and associations, the
evil is reduced and if in malefic association or stars, the evil effect is pronounced.
***********************************************************
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This is Marilyn Monroe's chart which you have seen earlier when reading about dashas. Her phenomenal rise
in Jupiter-Saturn (April 51 to Oct 53) can be explained by the fact that Saturn is strongly placed in a trine
(5th) which represents the entertainment industry and is the lord of 7th (public exposure). Saturn is placed in
the star of Jupiter and Jupiter though in the 8th is placed with Mars which though blemished with maraka
propensity is a yogakarak for Cancer and is in an asterismal exchange with Jupiter. Jupiter is thus associated
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with fame very strongly in this case. Both Jupiter by itself and the Saturn in fifth in this specific chart are
indicators of children, childhood and innocence. Marilyn, though a sex-symbol, captured hearts not just by
her physical attributes and charm but also that 'childlike' innocence which she so perfectly and effortlessly
exuded in her roles. In addition, there is another thing that operates in this chart. There are two yoga
influences operating in her 8th house. Jupiter as the lord of a dusthana, 6th house, placed in 8th house
constitutes a partial vipareeta rajayoga which is further fortified by the simultaneous presence of Mars the
yogakaraka for Cancer risings in the 8th and the presence of Saturn (a malefic ruling kendra and hence a
benefic according to Parashari tenets, who also is placed in the 10th (angle) from the yoga indicators in 8th
and is in mutual exchange (reception) with Mars the yogakaraka, further adding punch to the yoga. The 8th
has to do with longevity and "staying power". Her fame and recognition has far outlived her mortal self and
probably grew more posthumously. A good example of how things in a horoscope add up!
The standard texts (some recommended at the end of this manual), programs and other sources list
many different kinds of yogas and arishtas which I would not rehash here. This is not to sound diminuitive
about their significance, but just indicative of their universal and ready availability. As part of the remainder
of this course, we will be discussing more charts, and examples of yogas would be discussed. That I believe
is better for learning rather than provision of yet another list of combinations, many of which defy logic, at
least to the beginner.
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CHAPTER XXI: MORE BUILDING BLOCKS OF HOROSCOPE ANALYSIS
Although most texts, ancient and contemporary, focus a lot on laying out the attributes of signs,
planets, nakshatras, houses and the effects of combinations of these pointers, the jyotish neophyte is often
left wondering about the sequence in which these must be tackled. This course now addresses that.
Sage Satyacharya discusses the five principles (pancha siddhanta) of horoscopy. These are:
1.
Intrinsic attributes and behaviors of the planets, graha sheela: These have been detailed in Chapter IV
2.
Intrinsic significances of the planets, karakatwa: These have been discussed in Chapter VII and also
in this one, a little later on.
3.
Nakshatra or asterismal position: Discussed in the Chapter VI on transits.
4.
Planetary strength: This is based on the placement of the planets in a chart in signs and divisions, as
well as the planetary states.
5. Rulerships of specific houses in a chart: This is very important in vedic astrology and along with the
dispositorship of signs (and stars) forms the crux of the system.
Essentially, one must realize that the following building blocks are used in a jyotish analysis.
a)
Rising sign - which orients and aligns the zodiacal circle of signs (impersonal) with the circle of
houses in a given chart (personal), bringing the two together. There is a considerable lack of unanimity in
what is understood and utilized by jyotishis as a house or bhav. In this text, unless clearly specified, a house
or bhav would indicate the entire sign placed in a house with reference to the first house or rising sign,
regardless of where in the sign the rising degree (ascendant) might be placed. For instance, if the 28th degree
of Cancer is rising, then the entire sign of Cancer would be in the first house or tanu bhav, the entire sign of
Leo would be in the 2nd house or dhan bhav, and so on.
b)
The houses are next viewed in sets or groups,
i.
The trines 1st, 5th and 9th are the most important houses. Some consider the 1st as a weak trine or a
weak benefic (the 1st is considered to be an angular house, as well). Since the first house represents the self
and the ultimate decision maker in most things that we do, as well as the primary perceiver of reality as one
experiences it, this should be considered the most important house in all considerations such as yogas and
associations with other planets. I, therefore, vote for giving it a lot of importance in all delineations, for good
and bad effects. The trines essentially form the tripod on which our life-experience rests upon. The 9th house
indicates our past, going beyond this lifetime, our ancestral roots, our karma that is ripe and ready and which
brought us to the present station in the journey of soul. Little wonder, therefore, that this is the house we
look at for matters such as our luck, fortune and destiny, things over which we have little control, in this
lifetime. The 5th, on the other hand, represents the future, the next generation (children), it also signifies
'that' which we have the capability to create. This has implications greater than simply our creativity, but
also includes the karma and actions that we create, now -- deeds over which we have relatively 'greater if not
full' control. So, in a sense, our 9th house indicates all that which might be predestined, whereas, the 5th
represents to some extent that which is within our free-will to create and accomplish. The 5th house is 3rd
from the 3rd (house of initiative, actions, purushartha) and this again underscores the association of 'freewill' and the 5th house in a spiritual manner as opposed to the physical, worldly things. It must be realized
that karma exists in a timeless realm, whereas, we experience it within the temporal constraints of our
existence which gives us the perception of time as a linear entity. The 5th, though forward-looking and
prospective in nature, is not entirely free from what is known as 'poorva-punya', effects generated by earlier
deeds, which then appear as our current spiritual state and results in our acts of dharma and the Grace that
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we may receive through mantras, remedies, upaayes (which literally means procedural solutions). So,
paradoxically, there is a timelessness about the 5th and 9th houses in some ways.
The first house represents the present -- our current station. Since our current
horoscope is linked strongly to the moment of our birth and is indeed a route map of this lifetime, it makes a
lot of sense to study the 1st house carefully to see which houses, and signs it is connected with, in order to
acquire an understanding of the direction that we originally intended to follow. It pays to remind ourselves
from time to time that we as souls are the creators of our horoscopes and the designers of our destiny and so
some of us may indeed choose to alter our course in life, at times. Leaving the spiritually advanced aside,
most of us come to this lifetime to learn how to make spiritually correct decisions. The concept of being
crushed and trapped forever in the concrete prison of fatalistic karma hastily interpreted from the 'old' age
and the careless, carefree abandon of the newage are both extremes and both positions are perhaps illusive!
ii)
While the three trines represent our experiences in time (past, present and future), the angles, 1st, 4th,
7th and 10th are connected with and represent our surroundings and the people close to us, thus, from the 1st
we see the nature of the self, the person closest to us, and our inner space. From the 4th we study our mother
and all the places which serve as our secure resting places, our mother's womb, the home we grew up in, the
native surroundings we were raised in, the sanctuary we return to each day, and our final resting place in this
worldly journey.
The 7th deals with all that which is truly a part of self but that we tend to project outside. It is
that part of ourself that we continue to seek outside of us. The significant other, the externalized half, the
other gender, our interactions with others are all covered by this angular house.
Finally, there is the 10th which describes our work and occupational surroundings, our
colleagues, and goes even beyond our daily mundane and worldly work, and describes the purpose, the
major tasks that we bring to this lifetime, with us, the quality of supportive influences and people that help
us attain this.
iii)
Our challenges, impediments and our losses are governed by the 6th, 8th and 12th houses. These
govern our, VI: sicknesses and enemies, VIII: hidden parts of our self, our defects, our chronic obstacles -as well as our hidden strengths, and, XII: our losses, separations (detachments) and confining situations. In
some senses, all of these houses have the ability to confine us, to subject us to regimentation and under
controls that we are not naturally inclined towards accepting, and those things that help focus our awareness
on specific issues and problems, perhaps in a spiritual way. These houses also bring us face to face with our
vulnerabilities, showing us the fragile, human parts of our 'selves'.
This is a good opportunity for touching upon one important basic principle of Jyotish. This
involves treating a given house that is being examined as the first or orienting house. The houses that are in
trinal or angular relationship with the said house, represent the helpful influences to the matters ruled by the
house that is being examined. Those houses that lie in the 6th, 8th or 12th from the house under study would
adversely interfere with the fructification of this house. The 6th and 8th are particularly malefic in this type
of consideration. This mode of studying a house is also applied when examining dasha effects. If the bhukti
lord is well-placed from the dasha lord, the two can work harmoniously, and if these happen to be benefics
in the horoscope under scrutiny, can lead to very desirable and positive results. Experienced jyotishis
indicate that the major period lord is the more important one and if the sub-period lord makes connections
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with the major period lord (sign exchange or mutual reception, occupancy of the same sign, aspects, etc.)
then the sub-period would show up the effects of major period lord. If such an association is not there, then
the sub-period lord would show its independent effects, within the general boundaries of what is promised or
indicated by the major period lord.
iv)
The remaining three houses, 2nd, 3rd and 11th, deal primarily with our acquisitions and how we go
about acquiring those. Through these houses, we connect and communicate with others, often in a
materialistic and material sense. It must be mentioned that the 6th house also qualifies to be considered as a
part of this triad, since it is also a upachaya or house dealing with earnings, growth and usually indicates
acquisitions obtained while in service of others. Sage Satyacharya does not consider it as an 'evil' place for a
house-lord to be placed in (see below). However, readers are advised to test this position which must not be
taken too literally.
So, when viewing a chart we must first look at these four sets of houses, namely, 1-5-9, 4-710, 6-8-12 and 2-3-11. There are a few different ways of looking at these:
·
The simplest way is to look at the strengths of the houses and of their lords using the full-scale
bhav/graha bal system. From a mundane, practical, materialistic point of view, it is best not to have the 6-812 set excessively strong, as a general rule. It is best to have the trines, 1-5-9, strongest and balanced
(equally strong!) in the chart. In jyotish, planets can be in strong or weak, friendly or inimical signs -- this is
based on their nature and temporal placements and is taken into consideration as part of the classical strength
determination.
·
The next thing to look at is the placement of the ruler from its own house/s. A ruler placed in a trine
or angle from its house would be able to help matters governed by the house. If placed in 6th or 8th from its
house or in the 6th, 8th or 12th from the ascendant (1st house in radix), then the house under study is likely
to suffer to some extent. Please note that a planet placed in the 12th sign from its own house is not
necessarily a weakening influence, though it is so, when placed in the vyaya bhav or house of loss from the
ascendant. In the same vein, unless otherwise weak or afflicted, the mere presence of the lord of the
ascendant in the 12th house is not necessarily detrimental for the indications of the 1st house. This could be
treated as an exception that applies to the first house. If lords of other houses are placed in the 12th from
ascendant (the horoscope's 12th house), the indications of those houses may suffer. Perhaps this is why when
the lord of dusthanas (trikas, bad places!), 6th 8th and 12th are placed in the 12th house, these houses do not
prosper and thus result in a net positive effect for the nativity in a worldly sense. This forms part of what is
known as a 'vipareet rajyoga' or regal combination through reversal!
·
The connectivity between the house, the house ruler and the dispositor must be reviewed. The
dispositor is the planet that rules the sign in which a house ruler is placed. If Aries is rising and Mars is in
Capricorn, then Saturn the lord of Capricorn is the dispositor for the 1st house (and for the 8th, Scorpio, as
well).
·
Finally, we should routinely look at the executor or the significator for the house under review. These
planets may be considered as the secondary rulers for a house. Although, only a few significators are listed
in standard books, many more house-significations may be attributed to each planet. The jyotish program,
Goravani Jyotish, for instance, lists hundreds of these karaks as do other programs. One can generate such a
list by associating the intrinsic attributes of the planets with areas and activities in life. Sun, for instance, is
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the significator for father, wood, light, energy, government, administration, bones, teeth, eye, eyesight,
structure, and much much more (please review the lists of significators given in this book in earlier and later
chapters).
One can examine these significators in two ways, firstly, by studying their strength and disposition as
viewed from the perspective of the house they signify as well as the placement of the significators from the
ascendant. The second way is to treat the house that holds the significator as the ascendant and viewing the
relationship/placement of other planets therefrom, considering their natural benefic and malefic natures and
properties.
·
Other considerations and ways of examining the planetary associations and relationships also exist.
These include their placement in nakshatras, i.e., the stellar division of the zodiac, and the considerations of
the 'body' (sharira) and "spirit" (jeeva) dispositors. Divisional charts, particularly the nonile or novile
harmonic -- navamsha, is examined in several ways to judge the connectivity between planets and signs.
There are many other esoteric and practical techniques that can be utilized to define and examine the ways in
which planetary indicators associate with each other and connectively manifest their energies. These are
fairly advanced considerations and techniques that lie ahead in your path as a jyotishi.
According to Satyacharya, a bhav or house would be strengthened by the following:
1.
When the lord of the bhav is placed between (flanked by) benefic planets. This is also called 'shubha
kartari' yoga.
2.
When the lord of the bhav receives aspect from benefic planets.
3.
When the lord of the bhav is strong by virtue of being in exaltation, moolatrikona, its own, or
friendly sign.
4.
When the lord is placed in an Upachhaya sthana from lagna. These are the 1st, 3rd, 6th, 10th or 11th
houses from lagna.
5.
When the lord of bhav is in an angle (kendra) from the lagna or lagna-lord.
6.
When the lord of bhav is in a trine (1, 5, 9) from lagna or lord of lagna.
For each of the above, a planet can receive a score of 1 or 0. In item 5 and 6, scores of 0.5 is possible.
On the other hand, a house is weakened in the following situations:
a.
Lord of bhav is flanked by malefics in the 12th and 2nd house from it (papakartari yoga).
b.
Lord of bhav receives aspect of malefics
c.
The lord of bhav is weak in strength by being in debility, or in inimical signs
d.
The lord of the house is combust.
e.
The dispositor of the lord of a bhav (the lord of the sign that holds the lord of bhav under scrutiny) is
weak, debilitated, or in inimical sign.
f.
The lord of the bhav under study is in the 8th or 12th house from the lagna or from the lord of lagna.
For each of the above there can be a score of -1 or 0. In item f, a score of -0.5 is possible.
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***********************************************************
*
* _
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_ *
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_ * *
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* _ 9 _ *
* _ 7 _ *
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_ * _
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* _ *
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...........................................................
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navamsha kundali
:.............:
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sa keR
:
:.............:.............................:.............:
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% = strength
SI = Sign lord
ST = star-lord
SU = sub-lord
ASCD
Moon
Sun
Merc
Vens
Mars
Jupi
Satu
Uran
Nept
Plut
Rahu
Ketu
Looking at the tenth house, we see that:
The lord Sun is not flanked by malefics or benefics (0)
The lord does not receive aspects from benefics (0)
The lord is in the sign of a neutral (0)
The lord is placed in 1st which is an upachaya (1)
The lord is placed in an angle from the lagna (1)
The lord is placed in a trine from the lagna (1)
Total benefic points = 3
On the malefic side of the equation,
The lord of 10th bhav is not flanked by malefics (0)
The lord receives aspect of malefics (-1) though the malefic is Mars the ascendant lord
The lord of the 10th bhav is neither weak nor strong (0)
The lord of the house is not combust (0)
The dispositor of Sun (Mars) is not weak (0)
The lord of the bhav is not in 8th or 12th from lagna (0)
but is so from the lord of lagna (-.5)
118
%
-42
47
65
41
47
32
45
------
SI
ma
me
ma
ma
ma
ma
sa
ma
ju
su
me
me
ju
ST
sa
ra
sa
sa
sa
ke
ma
sa
ju
ke
ju
ra
ve
SU
me
mame
ra
ke
me
ju
me
ra
mo
sa
ke
ve
©
Total points = -1.5
The points a planet can obtain can range from -6 to +6. We can add 6 to the scores obtained to convert the
range into positive numbers and this would result in a percentile range from 0 to 12. In our example the sum
total that the Sun in this chart gets is:
3 + (-1.5) +6 = 7.5. This corresponds to a percentage of 63%
While numerical measures such as these help one, it must be noted that they must not be taken as the final
value. For instance, in this scheme, we have not taken into consideration things such as composite shadbal,
vimshopaka and nakshatra effects, etc. The numbers derived here serve as starting points and must be
modulated with proper judgment.
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CHAPTER XXII: FINER CONSIDERATIONS OF HOROSCOPY
The ready availability of software that enables one to generate charts with considerable ease by
simplifying all of the intricate calculations that jyotish techniques require, proves to be a mixed blessing for
the jyotish student. There has not come out any significant amount of published work that has clearly shown
the relative merit of all of the many divisional charts, the ashtakvarg system or the many dashas in routine
horoscope analysis. Small samples have been reported in articles and some recent books, and anecdotal
claims have been made of their having been tested in thousands of charts. Some of the published work has
erroneous data which could be partly due to typographical errors, but sometimes worse. There is also some
uncertainty regarding the calculation of some of the varga charts (hora, drekkana, trishamsha, etc.), because
in the traditional (popular) scheme, although special effects have been attributed to high frequencies of a
planet occupying the own varga, such is virtually impossible (ergo, there is something not quite right about
the way the vargas are calculated). Traditionally, the divisional charts have been associated with certain
special roles or jurisdictions (e.g., navamsha for marital and sexual matters, ashtamsha (a tajika varga) for
longevity, dashamsha for occupation). There is concordance between the jurisdiction attributed to the houses
and to the divisional charts in many cases, for instance, the ashtam or 8th house deals with longevity, the
dasham or 10th deals with one’s work, but of the many divisional charts or varga kundalis, the navamsha has
always been held in special esteem. The divisional charts have, of course, been routinely employed in
strength determination (saptavargaja bal and vimshopaka strength determination) and navamsha seems to be
the favorite divisional chart for all jyotishis. Navamsha is in a sense a link between the two zodiacal
divisions used by vedic astrologers. It links the zodiac of the signs and the zodiac of the asterisms. Although,
the navamshas are named after the signs (Aries, Taurus, etc.), each navamsha is identical to one of the four
quarters or padas (step) of each nakshatra. The nakshatras, as you recall, cover an arc of 13d 20m each. Each
pada or quarter or navamsha, therefore, is 3d 20m wide. The 13d 20m arc that is called a nakshatra roughly
represents the arc distance traveled by the Moon in one tithi or one luni-solar day, the primary diurnal unit
used in vedic astrology and in vedic times. A tithi is slightly longer than a regular day and represents the
synodic luni-solar transit through 12 degrees. Starting at new Moon, with Sun conjunct Moon, by the time
the luni-solar arc interval moves from zero degrees (new Moon) through 12 degrees, the Sun has moved
ahead from its initial position approximately one degree and the Moon about 13 degrees, which is very close
to the arc-length of a nakshatra (13d 20m). The nakshatra, therefore, links the essence of the Moon and the
Sun, the two lights, the sources of spiritual and physical energy that nourishes the mind and the body.
In practice, navamsha charts give important insights into the nature and strength of planets in a chart
and also in the delineation of transits. If one were to just look at the radix (rashi kundali or chart) and the
navamsha -- this probably would cover a large proportion of what there is to know about the charts through
astrology. Unfortunately, not much is clearly laid out in traditional texts and many jyotishis, new or
experienced, are deprived of tapping into this gold mine.
Although, some jyotishis claim to study all divisional charts and other techniques routinely, imagine
the complex weave of information that would result from such an approach for the beginner. I, therefore,
strongly urge the new student to actively refrain from doing so. Firstly, master the natal chart or radix and
then navamsha, and combine the two in your routine practice. You will not miss much beyond that. By all
means, use the other charts as supplementary material to be looked into and in the strength determination,
but not as primary interpretive tools. If you follow this advice, you would avoid a lot of confusion and the
resulting discouragement that turns many people away from jyotish who begin to think of it as a complex
approach, which it definitely is not!
Much of astrology is really an exercise in discerning astrosymbolic connectivity and doing so on the
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base of logic and common sense. If multiple indications are pointing in one direction, the likelihood of such
an influence occurring is more than likely. There is no need to wait with baited breath for some mysterious
secret to be unearthed or a magical yoga to appear from some weathered document lying buried in someones
ancestral library. A judicious weighting of pros and cons must always be carried out, as opposed to
depending on canned phrases.
FROM TOP DOWN OR BOTTOM UP ?: There are basically two approaches to studying a chart, the first one
involves a thorough study of the status of indicators in a chart and their connectivity, the primary ones being,
mutual exchange of signs, or mutual reception (Venus in Gemini and Mercury in Libra), placement in the
same sign (yuti or loose conjunction), mutual drishti or aspects, connection through dispositors and other
more subtle connections in asterisms or in divisional horoscopes, etc. This is then followed by the
examination of the planetary periods ruling over the different life periods. Planets that indicate certain
influences, effects, attributes, often do so in the periods of their own, or in the periods of related planets who
are friendly or neutral to them. Common sense tells that such effects would not fructify easily during the
periods of planets that are inimical to the planets under study. The exception to this is when the planets that
represent the effect are extremely strong. Strength is at times not readily represented by shad-bal or similar
numerical measures of strength and may need a deeper and more judicious analysis. Without these and other
'uncertainties', astrology and by extrapolation, human life would become as easy to predict and design, as a
computer program!
While ideal, such an intensive approach is time-consuming. Hence, in some cases, it pays to use the
opposite approach. If a client asks you to examine the current period or near future, one starts out by
determining the major and minor period that the client is experiencing. In vimshottari dasha system the
duration of a minor period (bhukti) ranges from 3 months and 18 days (SUN-Sun) to 3 years and 4 months
(VENUS-Venus). At the cost of increasing the complexity, one could work with three levels of dashas, but
anything smaller would require that the birth time be very accurate. Between the inaccuracies in recorded
time, and uncertainties regarding which ayanamsha to use and whether to use solar or savana year, the use of
very small periods can be a veritable exercise in futility!
So, having determined the planets ruling over the time period under review, one then works back to
determine if these planets are involved in a yoga/combination or represent relevant areas in the horoscope
and so on so forth. I must caution that this is not a good way to adopt during early studenthood. One can
miss a lot of information that would be relevant to the reading as well as for personal learning.
THE TRANSITS!: So, where do the transits fit into all this? In most cases, transits must be looked at within
the framework of the planetary periods. Transits have a 'personal' significance when one is experiencing the
periods of relevant planets. These planets are not limited to the ones whose dasha period one is undergoing,
but also their friends, enemies and those planets connected to them through the nakshatras. Planets that are
placed in the stellar segments of the period-lords, planets transiting in the stellar segment of the period-lords
are very important for timing.
Moreover, one must not lose sight of the fact that vimshottari dasha is a form of lunar progression,
the natal Moon progressing through the asterism at an unequal pace (compared to the western counterpart,
vimshottari dasha is still a progression that involves progressing the Moon through 120 degrees in 120 years,
but not at the rate of one degree per year). Regardless of the dasha, or the horoscope-specific role and
rulership of the Moon, lunar transits must be paid particular attention when studying vimshottari dasha. The
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lunar transits often help a lot in pin-pointing the timing during a dasha or bhukti and can work as the 'second'
hand in a watch. The Moon's transit through relevant signs, stars and its associations in transit with relevant
planets must be paid heed to.
To summarize, in order to experience an effect, an influence or situation, one must have the relevant
indications in the chart, preferably, several of these pointing in the same direction and, should have the
relevant periods and the relevant transits. Unless one is overly suggestible, it is a good learning exercise to
keep an eye on the transits of the dasha/bhukti lords and the Moon, at least, and examining any correlation
with actual experiences in one’s life.
Quite apart from this form of transit influence examination that is linked with the dashas etc., there
are two other forms of transit analyses that jyotishis utilize. These are known as gochara and murti methods
and have been described in an earlier chapter (VI: Transits). The former is often used in conjunction with
ashtakvarg. These are easy to play around with since practically all programs calculate ashtakvarg and
support transit modules based on the gochara method -- some even give canned readings utilizing those.
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CHAPTER XXIII: SIGNIFICATORS AND KARAKATTWA REVISITED
Beginning students of jyotish may occasionally feel a bit overwhelmed by the vast array of techniques
and factors facing them, when looking at a horoscope. I have covered the importance of looking at the sets of
houses, i.e., 1-5-9, as representing energies and attributes that are balanced by the 'opposing' influences
represented by the set of houses, 6-8-12. The interactions between these two sets and the resultant conclusion
derived from their interaction helps one judge the energy matrix that was carried into this earthly plane when
we were born; these give us clues as to how best to resolve the tasks that we came here for or the lessons that
we wish to learn while here.
Some students must be very eager to start out and I can almost see little clouds of dust that their restless
feet are making, while others must be in a different place, wishing they could step back a bit and take the big
picture in. When starting out, it makes good sense to have a basic approach that we can apply consistently to
a chart, house by house. Before we get bogged down by the interconnected maze that exists due to
interactions between houses and planets in a chart, and between the different layers in a horoscope, e.g.,
sign, vargas, nakshatras, karakas and lords, etc., we must focus on the following:
1.
The sign that is placed in a house. It defines the limits and coloration of the astro-energy that gets
expressed through that house. Is it male or female, is it movable, fixed or mutable, is it of the nature of fire,
earth, air or water?
2.
Next we look at the lord of the house. What is its intrinsic nature (e.g., Mars would jive with the
movable and fire signs, Moon with movable and water signs because it is a watery planet and is dynamic?
Does that jive with the sign it is placed in? Which house is it placed in from the ascendant and from its own
houses? Is it placed in its sign of exaltation or debility, is it in the sign of a friend or enemy?
3.
If the house lord is placed in a trine (1-5-9) from its house and from the ascendant, then this
strengthens the expression of the house under consideration. If the lord is in the 'tricky' trikas (6-8-12), from
its house and from the ascendant, then there could be obstacles in the path of full fructification of the house
results.
4.
We also look at the mutual relationship between the house lord and its sign dispositor. If the house
lord and its dispositor are strong and placed favorably from the house under consideration and the ascendant,
then the expression of such a house would be likely. One must also look at the mutual disposition and
relationship between the house - lord and the ascendant lord and the house lord and the significator (karak) .
If we are looking at the ninth house to gain some insight into the way the individual has interacted with his
father, we would look at the relationship between the ninth lord, its dispositor, the ascendant lord and Sun,
the karak for father.
5.
We next look at the karak or significator as the point of orientation (treating its placement as the first
house, in other words). For instance, Jupiter is considered as the karak for children. When looking into
matters pertaining to children, we need to look at Jupiter, in addition to other factors. Fifth house in the
horoscope indicates childrens, therefore, we examine the fifth house from the house where Jupiter is placed
in the chart. If that house is strong, its lord is strongly placed, the lord and the house well - aspected by
benefics, then this works favorably regarding one’s children. This will deal with all sorts of things ranging
from the ability to have children, their longevity, their life in general and the pleasure and support that
children will give to the nativity. Similarly, we would examine the fourth house from Moon for examining
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matters pertaining to the mother, ninth from Sun for father, sixth from Saturn for illnesses, ninth from Jupiter
for one’s attitudes towards dharma, religion, spiritual progress, higher education, etc.
6.
In all of the above, we also look at planets that are occupying or aspecting, and thereby influencing
the primary or any other house that is under scrutiny.
7.
A useful way of qualitatively viewing planets in a chart is through finding their body (sharira) and
soul or living essence (jeeva) surrogate planets. The original recommendation is believed to have come from
ancient nadi system of jyotish and in relatively recent times has been described by jyotishis such as
Gopalkrishna Rao 'Meena', Rattan Lal and P.V.K. Rayudu, etc. Please note that this consideration is
different from the deha and jeeva rashis that are described in the Kalachakra dasha of timing, in its
calculation and implications. Simply stated, a planet is placed in a nakshatra and the lord of the nakshatra
(nakshara dispositor of the planet) as the jeeva, or living essence of that planet. The nakshatra dispositor of
the nakshatra dispositor, in turn becomes the body or sharira of the planet. If mars is placed in the star of
moon, then moon becomes the jeeva of mars in that chart. If moon is placed in the star of jupiter, then jupiter
becomes the sharira of mars. If moon was in moon's star in this case, then we would take the sign dispositor
of moon as the sharira planet. If moon and mars are in conjunction in the star of moon in capricorn, then the
jeeva for moon and mars are moon and sharira or body is saturn for both mars and moon. If the sharira
dispositor was in a sign ruled by itself, then it would become the sharira dispositor. For instance, if moon is
in the star of jupiter and jupiter is in the star of jupiter and sign of jupiter (pisces), then both the jeeva and
sharira of moon in that chart would be jupiter. Such a moon will be under strong jupitarian influence at the
physical (action) and mental level (perception, awareness, consciousness). Mars is a volatile and active
planet. If it is in the star of moon, one would tend to be impulsive in thought since the jeeva for mars in this
case is moon. If moon is in the star of mars or ketu, which then become its sharira, there would be
impulsiveness in action. On the other hand, if moon is in the star of a planet that is in a fixed sign or in the
star of jupiter (these then become the sharira planets), then the impulsiveness would be under check and not
manifest in outwardly actions. In famous actor Alan Alda's chart, venus is in lagna, but only reasonably
strong in shadbala. However, it is placed in the star of ketu making ketu its jeeva. Ketu is placed in the star
of jupiter making jupiter the sharira. Towards the latter part of venus dasha he attained enormous fame and
success with his M.A.S.H. series and other movies. Ketu is in 7th house and aspected by venus from lagna.
Superficially, one may think of this ketu as being not helpful since it is in badhaksthana. However, nodes are
karkas for movies and TV since it is a world of shadow and light (illusion). One has to look at the dashamsha
chart, though, to get the full impact of these two planets. In his dashamsha (fame and significant actions or
karma) chart, jupiter rises in pisces and ketu is placed in the 10th house. Both the sharira and jeeva of the
dasha lord are in strong position and mutually supportive (in angles from each other and from the ascendant
in the V-10 chart). The wry cynical humor portrayed by Hawkeye is in keeping with the saturn in the fifth
(entertainment) in dashamsha which describes the work or projected image, and the presence of dashalord in
the 12th house with sun and moon, aspected by mars from sixth is concordant with the theme of the TV
series, involving a land abroad, a war and medicine. It is nice to get such confirmation in a chart; however,
let us not lose sight of the fact that, in reality, one would be presented with a set of indicators (when giving a
prediction or reading) and one would have to decipher the 'signature' of that combination with the expression
of the astrological symbology in real life. This remains and will remain the most difficult task in astrology
that requires much calmness of thought and breadth of wisdom and common-sense. But, let us press on with
our learning the tools of the craft!
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As you can readily realize, some of the above considerations in a chart will show a positive, others
negative and still others may show neutral or mixed results. At first, weighing and sifting through all of these
would seem like an impossible task. In a general sense, these factors numbered one to six (seventh is in a
class of its own and more qualitative in nature), have been presented in a decreasing order of weighting, but
it can never become an absolute, mindless check-list approach. If the karak is very strong in a chart, it would
probably supersede even the primary house-lord in a judgment and have a stronger say in the delineation.
Likewise, let us say we are looking at a chart with Libra rising and Saturn placed in Libra. Obviously, the
exalted Saturn would probably overshadow and color the influence of Venus, the lord of the first house.
(Begin to visualize charts in your head - it is a very useful skill and exercise).
As one can say, even these seven can represent quite an array of considerations which can utilize mostly
the sign chart or radix and provide quite a bit of insight. Another important but secondary consideration
eventually must be added in the delineation for completeness. This is the 'bhavata - bhavam' principle where
the secondary house, as far removed from the primary house as that is from the ascendant, is also studied.
So, when looking at the III house, we also look at the V house, because it is third from the third house. The
III house is 1~2~3 (three houses away from the ascendant, the fifth is 3~4~5 (three houses from the third).
Some students might find it easier to tabulate the individual factors or perhaps prepare a list so that it gives
an idea about the different factors involved, for each horoscope they study.
In addition to the list of significations or karakattwa originally provided, for planets and houses, the
following are some more from Kalidasa's Uttarakalamrita. Kalidasa's work has some sparks of brilliance and
often seems to tread on the very edges of the traditional lines drawn by earlier savants. Some of these
indications may appear somewhat graphic, perhaps crude to some and may even not seem to make a lot of
sense at first, but they are all here for you to meditate and ponder upon, to analyze and to then use in your
natal and horary analyses:
HOUSES:
I - Ability to do work, Age, Appearance, Birth place, Body, Dignity, dreams, Endeavoring to preserve live stock, Fame, Freedom from ill health, Gambling for others, Hair, Happiness, Honor, insulting and vengeful
nature, Knowledge, Limbs, Livelihood, Longevity, Loss of decency and Defamation from one’s own
Kinsmen or persons of the same caste, of a renouncing nature, Old age, Peace, Political life, Self - respect,
Skin, Sleep, Stigma, Strength, Unhappiness, Wealth, Wisdom
II - Artificial products, Close follower or neighbor, Clothes, copper and precious stones, Corn, determination
or control, Diamond, efforts to acquire money, Enjoyment of pleasures, Eyes, Faith in the sacred texts,
family sales and purchase, Firmness or steadiness of mind, Fine silver, Following the proper rules of going
and arriving and Powerful or prosperous living, Friends, generous or charitable nature, Gold, Great
eloquence, helping others, Humility, learning, Maintaining others, miserliness in giving money, Nails, Nose,
Pearls, soft speech, Speech, Splendor, Tongue, Truth and falsehood, Wealth
III - Ability or fitness, Abode of the gods, and Performing personal religious duties, Brothers, Causing
sorrow, Courage, Descent from a good family, dream, Ears, Education, Feet, Friends, Good qualities, Great
undertakings, Land or place, Maid servants, Mental instability, One’s near relations, Ornaments, Partitioning
of inheritance, Pastime or hobby, Physical growth or development, Pilgrimages, Power, Profits, Road,
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Servants, Small good vehicles or short good journeys, Soldier, Strength, Taking clean food and the like, The
part of the hand between the thumb and the index finger (which is sacred to the dead ancestors), Throat,
Valor, Wandering, War
IV - A good name, abundance of crops from wet lands and Wealth, Agriculture, Ant - hill, Art of giving
mentally clues to the places where stolen property is hidden, beverages, boats and similar conveyances,
Buffaloes cows and bulls, Canopy or pavilion for auspicious purposes such as homas yagnas or marriages,
Caste, Character, Clothes, Developing or contributing to the extensive spread of the Vedic texts and
Shastras, Digging tanks and wells, Education, Entering into one’s own new house, Faith or trust, False
allegations, Father, Friends, Garden or pleasurable place, horses and elephants in an intoxicated state, House,
Land, Loss of one's house. Paternal property. Food like that of the gods, Milk, Miraculously efficient
medicine, Mother, National or governmental work, Oil - bath, One having happiness, Palace, Pure or steady
intellect, Relatives, Relatives on the mother's side, Sculpture, Securing and keeping safe one’s earnings,
Small well, Spices or perfumes, The several sacred installations, Travels, Vehicles drawn by men, Victory,
Wife, Works that give sorrow or suffering
V - Acquisition of the hereditary post of a minister, affairs with courtesans or women of loose morals,
Auspicious documents or parchments, Children, Clothes, Composition of poems and epics, Deep thought,
Discretion, Distributing food Discrimination between virtue and vice, Education, Employing great rituals or
mantras for achieving varied desired ends, Farsightedness, Firmness, Friendship, Good character, Good
reporting of news, Having the instrumental music of mridanga and the like that give delight, Humility, King,
Listening to or spreading good stories, Mantra, Means of earning money, Mind, Minister (or minister of a
king or ruler, Paternal property, Performing the japa of mantras, Pregnancy, Profundity or seriousness,
Scholarship in literature, sculpture, Secrets, Splendor which is graceful and pleasing, Stomach, Umbrella,
Undertaking some good work, Upasana or worship with penance, Virtuous deeds of the father, Wealth and
prosperity acquired through the wife or her relatives, Welfare, Wisdom
VI - Boiled rice, Cruel or fierce activities, Debts, delight to the foes, Diseases, Dysentery, Fall or loss or
destruction brought about by foes who attack indirectly or surreptitiously, Fetters, Fighting in war, Foes and
enmity, Frequent diseases of the eyes, Hated by many, Healed constitution, Heavy breathing, ill health,
Imprisonment, Madness, Many intense worries, Maternal uncle, Mental agony or worry, Miserliness,
Obstacles, Peptic or duodenal ulcer, Phlegm, Poison, Profits, Protecting one’s own fame, quarrels with
brothers and others, receiving alms, Reproach, Six flavors (hot sweet sour etc.), Slanders, Smallpox and
other exanthema, Sorrows from servants and heft, Tuberculosis, Tumor, Untimely food, Urinary ailment,
Wearisomeness, wounds
VII - Acquisition of money that is kept at a different or distant place, Adopted son, All secret sex affairs,
Anus, Arguments, Break in travels, Charities, Chewing betel leaves (tambula - a popular after meals mouth
freshner in India a sign of one of luxurious tastes and of a rajasica nature), Commerce or trade, Curds,
Delicious food drinks and the like, Destruction of enemies, Deviation from the right or proper path, Food
made out of cereals and clarified butter or ghee, Foreign or distant place, Generative organ, Hatred of a loose
woman, Having perfumes music and flowers, Husband's or wife's chastity, loose life, Loss of memory,
Marriage, Milk, more than one wife, Own place, Possessing clothes and the like, Preparations with ghee
(indicative of affluence), Semen, Sexual union, Sweet or pleasant mansion, Theft, Urinary tract, Valor,
Victory, Victory in love or passion, Wife or husband
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VIII - A story that disturbs the mental peace, Absence of quarrels, Afflicted face, Attempting to do highly
cruel acts, Battle, Capital punishment, Debts, Disgrace or defeat, enemy, Fear of punishment from the
government, happiness, Idleness, Killing a living being, Long awaited money, Longevity, Loss of a limb,
Loss of money, Misery or worry, Money coming from the death of some one such as from insurance or
inheritance, Receiving the money belonging to others out of ignorance, Series of afflictions, Sin, Sorrow
from an ailment of intestines and metabolism, Terrifying sorrows, The arrival of a wicked person, The
fortress of the enemy, Utmost mental anguish, wife or husband, worries arising from brother, Worry about or
arising from death
IX - Auspiciousness, Charity, Circulation or distribution of money, coming into contact with the virtuous,
Coronation, Effort to learn, Eight forms of wealth, elephants and buffaloes, Establishing or consecrating
Brahma or firmly securing the Brahmanic faith, Fortune or prosperity, Horses, Listening to or spreading
good stories, Nourishment, Paternal property, Penance, Pilgrimages, Politics, Purity of mind, Respectful
devotion and service to the teachers and other elders, Sons and daughters, Splendor, temple, Travel or
conveyance, Travels, Valor, Vedic rituals and sacrifices, Virtuous acts, Worship of the gods, Worshipping
Shiva by pouring water on his linga - image
X - A mind that gives orders and which would be obeyed, A prince, Acquisition of the full power of a
mantra, Adopted son, Agriculture, Authority using a seal, Buried or hidden treasure, Chanting of sacred
spells or mantras, Commerce, Doctoring, Expert teaching ability and the like, Fame, Fame, Gods, Good
living with self - respect, Honor, Honor from the ruler, Influence, Lordship, Medicine, Mother, Preeminence
or the position of the best merchant, Prosperity, Religious yantras or symbolic diagrams, Riding on a horse,
Right path, Sacrifices and the like, self - control, Service, Teachers, Thighs, Wide spread or extensive
religious merit, Work of or in the Government, Wrestling
XI - Achieving the desired goal, All forms of income, Ancestral property, Brother of the wife, Cooking,
Dependence on others, Desires, Ears, Easy or good returns, Education, Elder brother, Evil desires, Gains in
all possible ways, Great skill in earning gold and money, Knee, Longevity of mother, Lost wealth, Love of
or fondness for ornaments and precious stones, Paternal uncle, Position of a minister, Profits, Rise of
fortune, Seeking to possess ornaments made of gold for the sake of arts and women, Shanks, Skill in the art
of painting, Special position, Wealth, Wisdom, Worship of the gods, Worship of the sattvic deities
XII - Anger, Ascent into heaven, Breakdown of marriage, Crippled limbs, Disputes, Disturbed sleep,
Elephants and horses, Enemy, Expenditure of all kinds, Fear from foes, Freedom From suffering, giving up
the sleeping bed, Harm, Hated by the public, Imprisonment, Kept in chains in an enemy's house, Left eye,
Loose sex life, Loss of power or authority, Loss of wife or husband, Mental imbalance, mental worry or
anguish, Migrating to a different place, Miserable condition, Paternal property, Physical ailment Death,
Relief from debts, The two feet, Wounded by the thought of the loss of happiness of the father and brothers
PLANETS:
SUN - Awakening of knowledge or enlightenment, Bile, Bitter taste, Blood - red cloth, blood or blood - red
gems like ruby, Body, bones, Capturing the foe, Cattle, Circular forms, Copper, Courage, Dealings with
affairs personal or social, Diseases of the eye, Diseases of the head, East, Enthusiasm, Eye, face, Father,
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favor of the king or ruler, Feverish or inflammatory complaints, Fires, Forest, Fortress, freedom from
disease, Good strength, Grass, Greatest severity, Half a year, Heat, Influence, King, Kingdom, Land, Long standing anger or strong indignation, Looking up toward the sky - very great ambition, Mental purity, Old
age, One born to a timid person or one whose actions are born out of fear, opposition or hostility,
Ornaments, Pearls, power or strength, quadruped, Red coral, Red sandal paste or saffron, Ruler of the sky control over air - pace, Rulership over Saurashtra and southern Gujarat (western regions of India), Rulership
over the eastern direction, Satvik or benevolent and good person, Shores of a river, Short or dwarfish stature,
Soul, Sovereignty over the entire country or over all countries, Square or harmonious, Stomach, Stones,
Strong at noon, Taste, thick or coarse yarn, Timber, Traveling, Tree having thorns, Undisguised or open
conduct, Valor, Wandering in or over the hills, Wickedness, World of mortals, Worship of Shiva
MOON - Abilities, Acidity, Acquiring a post, Ailments of the shoulders, Beauty, bell - metal, Benefic and
malefic nature, Brahmin or Dvija, Clean crystals, Clothes, Consumption, diamond, Disease, Eating,
Epilepsy, Face, Facial luster, facing west, Fame, Fine blood circulation or vital energy, Fine blossoming
Luster, Fish and other aquatic beings, Flowers, Fondness for curd, Going to a fortress, Going to distant
places, Good fruits, Grace or favor, Happiness, heart, Hidden or ulcerous troubles in the stomach, honey,
Impartial outlook, intelligence, Laziness, Liquids, Love of the west, Lover, Malarial fever, middle age,
Middle world, Mind, Mother, Muhurta or 48 minutes duration - a vedic unit of time, nature of the mind,
Nine gems, Noon, Nourishment, One who does tapas or penance, Pearls, Perfumes, Phlegmatic constitution,
Pilgrimage, Ponds, Refined clothing, Saline, Salt, Self, Sense of fun or humor, Serpents and the like, Sharad
Or autumn, short stature, Silver, Sleep, splendor, stomach, Stout sugarcane, Strong at night, Swiftness of
mind or agility of mind, Tank, the consort of Shiva, Umbrella and other royal insignia, Waist - band, Wells,
Wheat, White color, Whiteness, Woman, worship of Gauri
MARS - A fire arm that kills a hundred - something like a machine gun, Abusing or bitterly criticizing
others, Ailment, Anger, Anger, Axe, Battle, Bile, bitter taste, blood, Brahma, Brothers, Burnt - down place,
Carrying weapons, Character, Charitable nature, Chief ruler or officer of the village, Commander of the
Army, conquering foes, Controlling fierce or wild animals, Controversy or arguments, Copper, Courageous
behavior, Day, Desire, Earthenware, Eating nonvegetarian food, Face turned toward the south, Fame, Favor
of the king, Fickleness imbalance of the mind, Fire, firmness of limbs, Foes, Fond of the southern direction,
Fondness, Getting in a vehicle, Going to a foreign country, gold, Goldsmith, Good food, Hatchet, Heat,
House, Independence, jewels, King, Land, Land, Leanness, Loss of virility, Love of deep - red objects, man,
Minister, Moving in the forest - forest officer, Obstacles, Obstinate fool, One who awards punishment
(executioner), Opposition, Painful urination (urinary tract and prostrate related disorders), Persistence,
Profundity, quadrupeds, Ruler over sacred places - archaeologist or religious endowments, Ruling over
people - administrator, Sama Veda, seeing blood and Drying or coagulating of blood, Service under the
ruler, Shortness, Sight, Skill in archery, Sky, Snake, sound of a trumpet, Spear, Speech, Spreading scandals,
Square, Steadfast Supporter, Strength, Strength of the enemy, strong towards the end of the night, summer
season, Sword, thief, Tin, Tree, Valor, Valor, Variegated or peculiar clothes, Wicked one, World, worship of
Subrahmanya (deity of Mars), Wounds, Youth
MERCURY - Astrology and astronomy, Atharva Veda, Bad dreams, Balanced nature and ) outlook, bell metal and the like, beneficial nature, Best ornaments, Birds, black magic, Carrying out the karmas or
religious rites, Child, Collateral, Commerce, Construction of palaces, Dancing, Devas, Devotion, Dust,
Education, Eunuch, Even - keeledness, Face turned to the north, Fear, Fine palace, Flourishing of one’s own
dynasty. Mixed or compound substances. Presides over the Telugu (a south Indian) language, Fond of the
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north - western direction, Garden, Grammar, green color, Heaven, Horses, humility, Infantry, Knowledge,
Looking cross - wise, Mantras or sacred spells, Maternal grandfather, Maternal uncle, Mathematics, Medical
practitioner, Moisture, Navel, Neck, New clothes, One skilled in researching and testing the precious stones
(Ratna - Parakhi), Pilgrimages, renunciation, Scholar, Scratching ailments, Script, Sculpture, Seasons, Self control, Sex organs, Shudras (menial workers), Skin, Soft speech, Speech, Sticks, Strong at Sunrise or
morning, Temples, Tendency to laugh, The season of Hemanta or the beginning of winter, Towers of
temples, Treasury, Vedanta system of philosophy, Very powerful tantrik and the like, Wandering in the
villages, well - versed in the Puranas or minor epics, Wise or good conversation or lecturing, Witty
language, Worship of Vishnu, writing, Yantras or symbolic religious diagrams and devices, younger coborns
or brothers and sisters
JUPITER - Acts arising from great indignation, Astronomy and astrology, Brahmanas (priests), brain,
Buffaloes, Cat's eye or lahsunia, Chariot, Charity, circular forms, Cloth of a medium quality weave,
Complaints of the digestive system, Cows, Dear friends, Decorations, Delighting or impressing an audience,
Deposits, Dharma, Doing good to others, Dvijas, Elder brother, Elders like the great - grand - father, Facing
towards the north, Fame, Gentle or benefic, Gold, Gomedha or hessonite, Good yellow topaz, Grand - father,
Grandsons, Great eloquence, Great gods, Great long poems, Great proficiency, Happiness and unhappiness,
Happiness in a newly built house, Holy water or place of pilgrimage, honor from the king, Horses, House
that offers happiness, Impartial outlook, Indra, Infantry, installation of the idol of Brahma, Intellect, Knee,
Large or stout body, Logic, Long, Mansion, Mantra, Mimansa or enquiry into jurisprudence and the nature
of dharma, Moving towards heaven, North, Old age or old persons, One’s own teachers, Penance,
Performing religious and moral act strictly, Physical health, Precious stones, Religious social and other
duties, Sattvic nature, Second half of winter, Soft and pleasant stones, Sons, Sound knowledge of the sacred
texts and scriptures, Strange or peculiar palace, Sweet juices, Swinging on a plank or on an elephant, Tantra
or technical subjects and the like, The great results of Agnishtoma sacrifice, Throne, Towers, Tradesman,
Traveling in a carriage covered on the four sides, Treasure, Understanding the minds or thoughts of others,
Valor, Vedanta system philosophy, Wandering in the villages, Wealth (one possessing elephants), Wind
complaints Phlegm, Worship of Shiva, Yellow color
VENUS - Acid taste, an awareness of the genital organs and the secrets connected with them, Beauty,
Benefic, Bipeds, Blue - black hair, Buying and selling - - or buying and selling the articles that contribute to
beauty cosmetics, Commands, Conveyance, cough, crosswise glance, Dancing, Declining physical form,
Decoration for the dramatic shows, Dvijas (dual borns or brahmins priests), Eight kinds of prosperity,
Elephants, Emaciated from the pleasures of sex, Enjoyment, Excess or eminence, Expert in Bharata Natya
Sastra (classical dancing), Eyes, Facing the east, Fame, Firmness, Flowers, Fond of the south - east, Fond of
worshipping Gauri and Lakshmi, Fondness for having white clothes, Fortnight, fortune, Fragrant garland of
flowers, Frugal in taking food, genitals, Gentle or benefic, Good chowrie, Good clothes, Happiness from sex
- life, Happiness from wife or husband, Having the seal of authority or of the government, Horses, Income,
indulgence in amorous sports, Kingdom, Love of humor, Marriage, Middle age, Moving in the world of the
snakes, Music, nature, one who attaches great importance to sex, Ornaments, Pearls, Peculiar or strange
poetry, Playing the role of a mother for those born during the day, Pleasant movement or walking for
pleasure, Pleasant musical instruments, Pleasant talk arising from mutual love, Possessing many women,
Precious stones, Pride, Profundity, receiving good respect or honor, Ruler, Salty taste, Season of spring,
Semen, Servant, Short stature, Silver, Skilled in composing Kavyas or poetry minor epics and the like,
Skilled in the fine arts, Speaking truth, Sporting in water with love, Strange luster, Strong in the afternoon,
Swimming, Taking pleasure in violin and flute (string and wind instruments), Tenderness, Urine or urinary
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tract, Vaisyas or traders, vanity, Watery place, Well proportioned limbs, white color, White umbrella which
is a royal insignia, Wife or husband, Women, Yajur Veda, Youth
SATURN - A year, An external position, Ashes, Birds, Black color, blanket, Bones, Born to a low woman
Born in adultery son of a woman who is widowed, Brahman having tamasik (desires) quality, Buffaloes and
the like, Charity, Cousin, Cruelty, Death, Dirty cloth, Dirty house, Disease, Disgust, Displaying amorous
attentions in dressing, Distress, dogs, Doing something other than the traditional or accepted duties, Enmity,
Eunuch, Exertion, Facing the west, Falling, Fear, Fierce or severe, Fond of the north - east, Friendship with
the wicked, Generosity, Goats and the like, Grains in black color, happiness from a woman, hard heartedness, Horses and Elephants, Hunter. Strange or ugly hair, ill - health and other sufferings, Income,
Indignation, Indulgence in sex, Iron, Lameness, lead, Learning what belongs to another caste, Living by
agriculture or farming, long lasting , Long standing fear, Longevity, Looking downwards, Lords, Maid servant, Mind turned to dirty things, mules, Obstruction, Oil, Old age, One born outside the four castes
(priests rulers and warriors traders menial workers), One losing his ego, One who knows where the arms are
kept manager of an ordinance factory, Outcastes, Persons with strange or mutilated limbs, Precious stones,
Remedies for restoring life, Roaming in hilly areas, Roaring in the woods, Servant's duties, Shudras,
Significator of the father for one born in the night, Sins, Skin, Sorrow, Standards, Strong at the end of the
day, Telling lies, Tendon, The second half of winter, Thefts, Torn clothes or things, Tretagni - one of the
three sacred domestic fires, Turks, Vital or supporters of the lower classes and the underdog, Wandering in
poisonous places, Wandering in the battle fields, Whole kingdom, Wind, wood, World of the snakes,
Worship of Yama, Wrong or wicked valor
Rahu - A conveyance covered on all four sides, A sinful woman, Acquiring a kingdom, Acute duodenal
pain, Air, An irreligious person or a Shudra, Association with animals, Bones, catarrh, Chowrie, Complaints
of wind and phlegm, Conveyance, Depending on mlechchhas (foreign cultures), Emerald, Facing south,
Falsehood, Faulty logic, Gambling, going to a different country, Great forest, Harsh speech, harsh speech,
Having sex with a wicked woman, Hidden abdominal ulcer, Interpretation of dreams, Long, Looking
downwards, low castes and the like, Malignant tumor, Maternal grand father, Old age, One belonging to a
caste outside the four main castes, One muhurta, Perplexity, Reptiles, serpents, Severe, South - western
direction, Southern breeze, Staying outside, Strong at Sunset, Suffering from mountains, Travels, Umbrella,
Unclean, valor, Wandering in difficult places, Wickedness, World of the snakes, worship of Vana - Durga
(vana=forest Durga=Deity of Shakti), Writing Urdu or Persian
KETU - A servant of Shiva, Acquiring prosperity, All kinds of luxury, All sorts of prosperity, Bath in the
Ganges, Consumption, Conversation or association with shudras, Diseases of the stomach and eye, Dogs,
eats sparingly, Father's father, Final salvation, Fortune, Friendship with hunters, Ganesha and others, Getting
the order of imprisonment evoked, Great pain from peptic or duodenal ulcer, Great penance, Horned
animals, Hunger, Instability of mind, Knowledge of Brahma, Knowledge of the animals, zoology, Mantra
Shastra, Medical practitioner, Observing silence religiously, Painful fevers, Renunciation, roosters, Small
pox boils and such other diseases, Stones, Stupidity, Suffering from foes, Thorn, Vedanta, Vultures, Wind
complaints, Worship of the lord of Chandi (Goddess Kali), Wounds.
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CHAPTER XXIV: VARGAS, THE MORE YOU LOOK THE MORE YOU FIND
The practice of dividing the zodiacal circle into increasingly finer divisions forms the basis for some very
important techniques and considerations in jyotish. With the tedium of calculating a chart growing easier
every day, thanks to the readily available fine quality jyotish software, the use of divisional charts (and
several other tedious-to-calculate techniques) is on the rise. There are many ways of dividing the 'round'
celestial pie and not all of these suggestions come from one single ancient source. The Parashari System
(attributed to the ancient sage Parashara who is believed to be the pioneering sage to have presented jyotish
in an organized and comprehensive form in a single Magnum opus, the Brihat Parashara Hora Shastra),
utilizes up to 16 divisions, or shodash (sixteen) vargas (divisions), to this scheme many more divisions have
been added, these are sometimes described as Tajika vargas. The 'harmonics' used in western astrology are
very similar in concept to the jyotish vargas, although their specific uses might differ from those of their
eastern counterparts. The term varga in recent literature has generally been used to mean ‘divisions’ but
varga really means a class or group. Without this connotation, even experienced astrologers get confused
when they are reminded that Parashara described 16 vargas including rashi or sign chart. It confuses them to
consider rashi as a ‘divisional’ chart. However, the rules that apply to rashi, also apply to other vargas. The
use of popular terms such as D-9 (9th division or navamsha) or D-10 (dashamsha) can add to the confusion of
some. However, these are merely terms of convenience and therefore I utilize V-9 (varga-9) instead of D-9. I
prefer to look at vargas not as divisions, but ways of ‘grouping’ the influence of planets or providing a
different view-port for their indications. The V-9 or navamsha grouping or portal would therefore give a
glimpse into the attributes of a given planet in the domain that is attributed to navamsha influence or
navamsha indication. This might be sounding like semantics to some, but is important in my view. Terms are
powerful and can astroundingly influence and define our boundaries of understanding.
Most vargas are seemingly based on the premise that different segments in a given sign share a
resonance and connection with one of the 12 signs (and, thereby, also with the 12 houses in a chart) in the
natural sequential order. The first 10 degrees of sidereal Aries; therefore, possess in essence the attributes of
Aries (Drekkana, also called by some as dreshkana or dreshkona), as do the first 3d20m of Aries
(navamsha). Another way of looking at the situation would be through dividing a sign into two divisions, the
first 15 degs and the second 15 degs (hora), or into three divisions of 10 degs each (drekkana), and so on.
Some of these divisions such as trishamshas, shastiamshas, nadiamshas have attributes that are somewhat
different from the signs themselves and can be considered as a special class of vargas, similarly, the order of
assignment is non-standard in the case of some vargas such as hora, drekkana, trishamsha, etc. Most other
vargas follow the common pattern of being subdivisions each possessing the attributes of the main signs,
often in sequence or in trinal order. There are emerging some variants of these special vargas, particularly
hora, trishamsha and drekkana. One interesting variant is presented by J.R. Ratra in the article, "Confusions
in divisional charts" which was published in the June 1998 issue of The Times of Astrology. As these things
go, there exist other variants, also.
Many applications for these divisional charts are recommended in classic texts. One of the primary
one being for determining the strength of planets, as part of the saptavargajabala (rashi, hora, drekkana,
saptamamsha, navamsha, dwadashamsha and trishamsha), and vimshopakbalas. The main consideration in
these is based on the frequency of a planet occupying signs and varga-signs that are its moolatrikona, own or
those ruled by its friends or enemies. The principle of dispositorship reigns supreme in these considerations
for determining strength of a planet.
Yet another very important use for the divisional charts is in their use as 'microscopic' charts which
focus on the different areas in the life and relationships of an individual. In this application, there is a limited
relationship that is maintained with the order of divisions and the order of houses. The rashi or the primary
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division of the zodiac represents the self or first house, the binary division into horas represent the
acquisitions and wealth (2nd house), the trinary division into drekkanas deals with siblings (3rd house), the
quarternary division (turyamsha or chaturthamsha) deals with mental peace (4th house). The scheme is
broken down with saptamamsha (division of sign into 7 parts) which represents the children or 5th house
issues, navamsha (sign divided into nine parts) representing the 7th house issues (though there is more to
navamsha than just its resonance with the 7th house issues). The dashamsha (10 parts) brings things back
into somewhat of a normal alignment, since the dashamsha and the X house have a lot of common areas that
they cover. To reiterate, the following are the primary areas that Parashara recommends we study from the
different divisional charts:
rashi (radix), for physique
hora (rashi divided into 2 parts) for wealth
dreshkana or drekkana (3 parts) for siblings
chaturthamsha (4 parts) for fortunes
saptamamsha (7 parts) for children and grandchildren
navamamsha (9 parts) for spouse
dashamsha (10 parts) for profession and effects of great importance
dwadashamsha (12 parts) for parents
shodashamsha (16 parts) for conveyances
vimshamsha (20 parts) for worship
chaturvimshamsha (24 parts) for learning
saptavimshamsha or bhamsha (27 parts) for strength and weakness in general
trishamsha (6 parts, different for odd or even signs) evil effects
khavedamsha (40 parts) for auspicious and inauspicious effects
akshavedamsha (45 parts, different deities for different triplicities) for all indications
shashtiamsha (60 parts) for all indications
Other 'tajik' vargas such as shashtamsha (6 parts), ashtamamsha (8 parts), etc. have been used
successfully by contemporary astrologers, and are offered by most software in use.
In some ways, such use of divisional charts as indicators that resonate with the houses in a certain
order resembles the sequence in which the Jaimini karakas are used, these also follow the order of houses to
a large extent, namely, the most advanced planet, atmakaraka, describing the issues pertaining to the self or
first house, the next advanced planet, amatyakaraka, describing the issues pertaining to the 2nd house, the
next, bhratrikaraka, describing the siblings ruled by the 3rd house, then comes the matrikaraka (IV house),
putrakaraka (V house), gnatikaraka for sickness and maternal relatives (VI house) and darakaraka (VII
house). The divisional charts, as indicated earlier, do not follow quite as regular a sequence, with
saptamamsha and not panchamamsha describing the V house issues, navamamsha describing the VII house,
the scheme getting back on track with the dashamamsha and then moving away from this concordance again.
Just for clarification, I would like to state that this similarity has been brought forth here just to draw the
attention of the jyotishi to an interesting area and not to make any statements suggesting any implied
similarity in the rationale behind the designing of these two schemes (Jaimini charakarakas and vargas) or
even suggesting that the partial concordance between vargas and houses implies any missing gaps or
anything like that. An interesting research topic would be the study of atmakaraka in rashi, amatyakaraka in
hora, bhratrikaraka in drekkana, matrikaraka in turyamsha, putrakaraka in saptamamsha, darakaraka in
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navamsha, and perhaps gnatikaraka in shastamsha.
In most cases, the divisional charts may be used keeping in mind the following considerations:
a)
One should try to study the divisional chart in consort with or even secondary to the rashi chart and
not as a stand-alone chart. However, at times, a lot of information may be gleaned from studying just the
navamsha chart. Navamsha is a very special chart because it connects the sign-based zodiac with the
nakshatra-based zodiac. Each navamsha is identical to a nakshatra-quarter or pada and four navamshas make
one nakshatra. It is useful to remember this when studying the navamshas and to blend in the attributes of the
nakshatra into the analysis.
b)
One may study the house lord in the rashi chart under question, its strength and the associations it
makes in the related varga chart. This can provide additional factors that may be blended in the reading to
add richness and details to the original sign-based delineation, as well as for providing tie-breakers when
there exists a confusing or conflicting pattern in the rashi chart.
c)
One studies also the pertinent house in the relevant divisional chart. So, one would study the 7th and
9th house in a navamsha chart or the tenth house in a dashamsha chart, the third in dreshkana. The reason for
studying the 10th house in the dashamsha (occupation) and 3rd in dreshkana (siblings) is obvious, but in the
case of the navamsha, while the implication of the 7th house would be obvious, that of the ninth might not be
so at first glance. A moment of reflection would indicate that marriage and happy relationships are highly
dependent on one’s fortunes and good karma, as shown by the 9th house, and the navamsha being the 9th
harmonic division of a sign, has a special resonance with this house and most other considerations that, after
all, are dependent on our fate or bhagya, which is nothing but a bottom line of sorts in our karmic ledger, and
indicates our good and bad actions carried out during earlier births.
d)
There is some room for discussion in the matter of use of standard aspects that are used in rashi
charts of also being used in the varga charts. In some vargas, planets that are in opposite houses in rashi
(notably the lunar nodes) end up as being in the same house and would never aspect each other. Also, there
is the element of angular distances that underlie the drishtis, an arc-interval relationship that is not
maintained in the divisional scheme. For instance, planets in nonile or novile, as some call it (multiples of 40
degrees), and trine (which is a multiple of 40 degrees!) from each other end up as being in yuti or
conjunction in the navamsha. I like to give more weight to relationships in a divisional chart based on mutual
reception, namely, planets exchanging signs in divisional charts or planets that are in mutual angles (and
trines) in the divisional chart under study. Planets in the same divisional sign (and hence in mutual angle and
trine from each other) have a special importance or relationship that transcends their angular distances from
each other
e)
In Satyacharyaa's writings, he recommends one to study the relationship and mutual placement in
navamsha chart of the ascendant lord and house lord under examination (both taken from the rashi chart).
For example, in a Leo rising chart, one would study the ascendant lord Sun and lord of seventh sign in this
chart, Saturn in the navamsha chart and their mutual relationship would indicate the state of marital bliss in
the life of the nativity. If Saturn is placed in the 6th, 8th or 12th varga from Sun, in navamsha chart, then the
7th house indications would be affected negatively, particularly, if the indicators are afflicted in the rashi
chart. Other factors might redeem or intensify such a delineation. Whether this basic rule can be extended to
other vargas could be a lucrative area for research.
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f)
In some recent translations of nadi literature, the significance of the interchangeable nature of the
sign and navamsha sign has been brought to light. This is often described as "navamsha tulya rashi" and
'rashi tulya navamsha' and has been the subject of several articles in the Times of Astrology and possibly
other publications as well. If a particular sign in navamsha is very strong and beneficially characterized, then
when a benefic transits that SIGN, the promise of the navamsha would be fulfilled. Conversely, when the
navamsha sign is under malefic influence, transit of a malefic, such as Saturn or Mars through that SIGN
would affect the houses involved. It is almost as if the 30 degree sign and the similar 3d20m navamsha share
a bond, a connection that creates a link between the two in operational terms. Whether this 'principle' can be
applied unconditionally and extends to other significant divisional charts such as dashamsha or drekkana, as
well, is an area for exploration and research.
g)
As an additional consideration, in any given varga chart, note the mutual relationship and status
(strength and character) of the lord of 1st and 10th houses of that varga. If these are prominent and strongly
connected, the issues relating to that varga could play a dominant role in the individual's life-plan. If these
planets (lord of 1 and 10) are also connected with the relevant house of interest in the chart (fifth in
saptamamsha, fourth and ninth in dwadashamsha, seventh in navamsha, etc.) then this adds to the weight of
evidence of those issues playing a significant role in the nativity's life.
h)
It helps to keep in mind that as is true for most tenets and techniques in jyotish, the role of divisional
charts is simply one of the many factors that must be considered in a delineation as part of the process for
deciphering of the global signature in an astrological symbol. Undue significance on any one factor or aspect
of a technique can throw the reading off its kilter and this must be kept in mind.
Navamsha has generally been given a very important weighting in ancient texts and by practicing
jyotishis. One of the unique considerations pertaining to it deals with the issue of vargottama planets. This
principle states that if a planet is placed in the same sign and navamsha sign in a chart (such as, Venus in
Libra rashi and Libra navamsha), then it becomes very beneficial and strong, as if it is placed in its own sign.
This is very easy to accept when the position indicates one of strength; however, how about the Venus in the
last few degrees of Virgo, when it would be debilitated in rashi and navamsha, or when a planet is in the sign
and navamsha of an enemy? Such a Venus would lose strength in shad and vimshopakbala. Would such a
vargottama status of the Venus render it as strong as if it was in its own sign? Or, is vargottama only an
indicator of amplification; thereby highlighting the beneficial or malefic outcome depending on the
particular situation of the planet, namely, a vargottama Venus in Virgo would be weak whereas a vargottama
Saturn in Libra would be strong. It should be easy to find charts where such situations occur and then one
could examine the actual experience of the individual in houses and areas that are ruled by such planets.
However, one must be cautious about the role of ayanamsha in such an examination. A Venus that is
vargottama by being placed in the tail-end of Virgo (thereby, debilitated in rashi and navamsha) by one
ayanamsha might appear to be very strong (good comforts, great marriage, etc.), but it pays to stop and
think, if this could be better explained by the same Venus being vargottama in Libra based on another
slightly different ayanamsha. One may run into this particular situation, for instance, when using Lahiri vs
Yukteshwar ayanamsha. Venus at the very end of Virgo according to Lahiri could be in early Libra using
Yukteshwar (or Raman's) ayanamsha. A degree or two can bring about a major difference in the location of
planets. A series of such charts with different planets being vargottama in different signs would be the
logical way to conduct such research, obviously. Jyotishis need to emulate the scientists in this regard and
should pool their efforts, rather than carrying out islands of research, which are difficult, time-consuming
and inefficient in terms of the utilization of resources, such as birthdata banks, etc.
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Getting back to navamsha, if one were to lay out the distribution in a table or a spreadsheet, certain
interesting patterns emerge. Firstly, all corresponding navamshas in each sign are seen to belong to the same
quadruplicity as the sign, such as all first, fourth and seventh navamshas are cardinal while 2nd, 5th and 8th
navamshas are fixed. The last navamsha in each sign is mutable, the middle (fifth) one is of the nature of
fixed signs. This is obviously dependent on the way the signs are arranged in the zodiac. This pattern also
dictates that the vargottama navamsha in the chara signs (1,4,7,10) would always would be the first one, in
the fixed signs the vargottama navamsha is the middle one (5th navamsha), while in the mutable signs it is
the last one (ninth). The triplicities or tattwas are not ignored, either, in the navamsha distribution. Each sign
starts with a navamsha of its own tattwa or triplicity, so Aries, Leo and Sagittarius start with the fiery
navamsha of Aries, while the earth signs, Taurus, Virgo and Capricorn start with the earthy navamsha of
Capricorn. All signs also end with a navamsha of the same element (Aries, Leo, Sagittarius end with the
Sagittarius; Taurus, Virgo, Capricorn end with Virgo; Gemini, Libra and Aquarius end with Gemini while
Cancer, Scorpio and Pisces end with Pisces navamsha). Also, note that some of the exaltation and
moolatrikona navamshas are missing from the signs based on their elements or tattwas:
Fire signs do not have navamshas corresponding to exaltation signs (EXN) of Mars and Venus or
moolatrikona navamsha (MTN) of Saturn
Earth signs do not have EXN for Saturn and MTN for Venus and Jupiter
Air signs do not have EXN for Jupiter and Mercury and MTN for Sun and Mercury
Water signs do not have EXN for Sun and Moon and MTN for Mars and Moon.
Emboldened navamshas in the table below represent the vargottama navamshas.
SIGN
ARI
TAU
GEM
CAN
L EO
VIR
LIB
SCO
SAG
CAP
AQU
PIS
MOV
ari
cap
lib
can
ari
cap
lib
can
ari
cap
lib
can
2nd nav
tau
aqu
sco
Leo
tau
aqu
sco
Leo
tau
aqu
sco
Leo
3rd nav
gem
pis
sag
vir
gem
pis
sag
vir
gem
pis
sag
vir
4th nav
can
ari
cap
lib
can
ari
cap
lib
can
ari
cap
lib
FIX
Leo
tau
aqu
sco
Leo
tau
aqu
sco
Leo
tau
aqu
sco
6th nav
vir
gem
pis
sag
vir
gem
pis
sag
vir
gem
pis
sag
7th nav
lib
can
ari
cap
lib
can
ari
cap
lib
can
ari
cap
8th nav
sco
Leo
tau
aqu
sco
Leo
tau
aqu
sco
Leo
tau
aqu
MUT
sag
vir
gem
pis
sag
vir
gem
pis
sag
vir
gem
pis
Yet another interesting thing about navamshas emanates from Meena nadi which was divulged by
someone in an internet forum. Unfortunately, the individual did not give his or her real name and it is hard
to acknowledge "handles" which change often, anyway. But let us thank this nameless person for the
following tip. A moment's reflection would reveal that any nakshatra or asterism can have only three sets of
navamshas. The four quarters in a star would either belong to Aries-Taurus-Gemini-Cancer (Ketu's, Moon's
or Jupiter's stars) or Leo-Virgo-Libra-Scorpio (Venus's, Mars's or Saturn's stars) or Sagittarius-CapricornAquarius-Pisces navamshas (Sun, Rahu or Mercury's stars). If the exaltation sign of a planet belongs in one
of these three sets, then if that planet is in any of the four navamshas forming the set, it is called
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uchchamsha (exalted amsha) and the said planet tends to give good results in its dasha or bhukti. So, in a
given chart:
if Sun, Moon or Jupiter are in Aries, Taurus, Gemini or Cancer navamsha, they are in uchchamsha
if Mercury or Saturn are in Leo, Virgo, Libra or Scorpio navamsha, they are in uchchamsha
if Mars and Venus are in sag, Capricorn, Aquarius or Pisces navamsha, they are in uchchamsha
Though not explicitly stated so, one might wish to keep an eye on the sets which contain the
debilitation sign of the planets, as well, these would be:
Saturn or Mars when they are in Aries, Taurus, Gemini or Cancer navamshas
Venus, Sun and Moon if they are in Leo, Virgo, Libra or Scorpio navamshas
Mercury if in sag, Capricorn, Aquarius or Pisces navamshas
The chart of a male nativity born on May 12, 1934, 12:55 PM I.S.T., 79E25, 28N21 is for your
study.
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©
Another very interesting example is of the world-famous artist Pablo Picasso:
Notice the accumulation of afflicted planets in this chart!
Notice the vimshamsa chart (chart on p 137) which is indicative of spiritual progress. In this chart,
Sun's rashi rises and the 10th lord is Venus. Notice that Venus is placed in its own sign in10th with gulika
and is aspected by Sun, the lord of ascendant. Being in angles, these planets are quite prominently placed
and the connection of the 1st and 10th lords indicates that this sphere would be prominent in the
individual's life. It is even more fortifying that these two planets, Sun and Venus also rule the 1st and 10th
houses in the rashi chart. Both Venus and Sun are exalted in the rashi chart and are placed in the 8th and 9th
houses which have to do with spirituality, tantra and mysticism and teaching. This is the chart of a wellknown spiritual teacher who is known for his writings on gemstones and spiritual energy chakras. He has a
fairly substantial following all over the world. Being a tantrik, he is the worshipper of Shakti and Bhairav.
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In the V-20 chart, the fifth house which deals with matters pertaining to devotion and mantra-siddhi
(indicative of spiritual ascension), is ruled by Jupiter which is placed with Sun in Scorpio. Sun is indicative
of Shiva while Mercury is indicative of the other polarity, Vishnu. Tantriks generally lean towards Shiva
shakti and in this chart, Sun is indeed in a stronger placement than Mercury, which is placed in Libra and is
aspected by debilitated Mars and debilitated Saturn. Both planets do receive cancellation, because they are
in angles from the Moon and the planets that are exalted in Aries and Cancer, Sun and Jupiter, are placed
together in an angle from the ascendant. This benefic disposition balances out any fanatical tendency.
Venus is a significator for gems and precious stones and is exalted in the 8th house in the rashi chart. It is
also aspected by Jupiter from the 2nd. In a sense this is not a very beneficial aspect because of the mutual
polarization of Venus and Jupiter (one is the teacher of demons the other of gods, by an allegorical
mnemonic reference); however, it is consonant with the interest of the nativity in gemstones and in their
remedial influence. From a spiritual perspective, this is a benefic influence and this individual has been
accepted as a significant teacher of our times. His exquisite artistic abilities are also highlighted not only by
the exalted status of Venus the 10th lord, but also the presence of exalted Venus in the 4th house in
dasamsha chart. Venus is directionally very strong in the 4th and the two mahapurusha yogas (hamsa and
malavya) caused by Jupiter and Venus in the V-10 are significant in his being a teacher and artist. The
presence of gulika in 10th in V-10 highlights the mystical and out of the ordinary nature of his work. The
joining of the lords of 9th and 10th (also 7th) in the 2nd house (education, speech, writings, teaching) is
significant. These happen to be Sun and Mercury which are inherently related with these activities. The two
planets are also well placed in the rashi. When judging a chart or an area in one’s life, such a scanning and
simultaneous consideration of the rashi and relevant varga is essential. His two most important works were
published during the dasha of Rahu and Venus. Rahu is in a sign of Saturn while Saturn is in the 7th house
(public). Rahu can serve strongly as a surrogate for Saturn and can bring the mystical secrets out in the
form of printed books. Venus is the lord of 10th in rashi and a strong influence in the V-10 and V-20 charts
as recently discussed. It definitely was a significant turning point in his life as a mystic, writer and teacher.
Rahu being in the star of Moon (lord of 12th placed in 9th in the company of Mars (own house) and Sun
(exalted) represents a beginning of his role as an important teacher in lands abroad. This highlights the role
of nakshatra dispositor of the dasha/bhukti lord, as the planet determining the nature of effect, as outlined in
Krishnamurthy paddhati.
In sifting through modern literature, one would come across some reinterpretations which are directed at
several vargas, notably hora, drekkana and trishamsha. A variety of contemporary jyotishis indicate that
there is possibly some misinterpretation that has crept into jyotish. For instance, the modern savants say,
hora should not be limited to only the signs of sun and moon, but rather, should use a sequential pattern, so
that the first half of aries belongs to aries hora, the second half to taurus, the first half of taurus to gemini,
second half to cancer, etc. The parivritti (cycle or circle) begins again from libra, the first hora of which is
ruled by aries and so on. Of these, the horas in the odd signs belong to the sun, while those in even signs
belong to moon. Benefics are strong when they are in even signs and malefics are strong when they are in
odd signs. This layout has some merit, and follows this distribution:
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Sign
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagittarius
Capricorn
Aquarius
Pisces
1st half (hora 1)
Aries
Gemini
Leo
Libra
Sagittarius
Aquarius
Aries
Gemini
Leo
Libra
Sagittarius
Aquarius
©
2nd half (hora 2)
Taurus
Cancer
Virgo
Scorpio
Capricorn
Pisces
Taurus
Cancer
Virgo
Scorpio
Capricorn
Pisces
A similar sequential distribution for dreshkanas has also been suggested, with the three dreshkanas in aries
being ruled by aries, taurus and gemini, the three in taurus being ruled by cancer, leo and virgo and so on.
Sign
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagittarius
Capricorn
Aquarius
Pisces
Dreshkana 1 Dreshkana 2 Dreshkana 3
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagittarius
Capricorn
Aquarius
Pisces
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagittarius
Capricorn
Aquarius
Pisces
Aries
Taurus
Gemini
Cancer
Leo
Virgo
Libra
Scorpio
Sagittarius
Capricorn
Aquarius
Pisces
Similar alternate schemes have been proposed for other vargas or divisional charts as well. Fertile area for
research, particularly by someone well versed in programming.
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CHAPTER XXV: ASHTAKAVARGA, THE RASHI UNFOLDS
Ashtakvarg or ashtakavarga (AV) is a very interesting system that is used in jyotish and is one of the
many unique aspects of jyotish (others being the many dashas, nakshatras, jaimini principles, and many
more) that renders questionable, if not outrightly amusing, the simplistic assumption that jyotish is basically
Hellenistic/Babylonian astrology which was imported into India through trade links or during foreign
occupation (this is the view given in Encyclopaedia Britannica, possibly assumed from some modern
historical sources which obviously have only a superficial acquaintance with jyotish). That aside,
ashtakavarga was recommended by Sage Parashara in Brihat Parashara Hora Shastra (BPHS), "for the
'dunces' that shall inherit the earth during Kaliyuga or dark ages." as the sage put it. Diminutive and
downrightly snooty as such a statement might come across to most of us, poking our pride a bit, let us set
those words attributed to the wise one aside and examine this unique system that he gave us, the system that
establishes the supremacy of the rashi chart and the information derived from it. Some jyotishis are
beginning to apply the system to varga charts as well and perhaps some day this will begin to extend the
usefulness of ashtakvarg system even more.
For many years, jyotishis and teachers have urged students to focus on simple methods first, and to
master the radix or lagna (rashi, sign) kundali before delving into finer methods such as vargas and bhavas
etc.; thereby, reducing complexity that can be confusing to some beginners. The mighty computer has, of
course, changed all that. The calculations of shadbalas and other forms of vargabala (such as vimshopak)
can be quite involved, but, is one to feel helpless when one is not equipped to carry out the math by long
hand or by computer? A method of numeric strength determination has been discussed earlier in this
manual. This is quite simple, if not comprehensive. Ashtakavarg is another very interesting system which
reminds one of the binary system and the 8-bit bytes of digital equipment (as indicated by Richard Houck in
his book Digital Astrology). The similarity ends there, because unlike the binary system, ashtakavarga is
linear and summative and not exponential (multiplicative). The analogy cannot be carried any farther than
would be reasonably appropriate.
Stated simply, ashtakavarg provides a means of examining the influence of the seven planets (nodes
are not considered at all in this system) depending on their locations in a horoscope, on each other and on
the 12 houses in a horoscope. The mainstream view is that each planet and ascendant, from its position,
contributes a benefic or malefic point to each of the 12 houses in the ashtakavarga matrix for each of the
seven planets. In other words, each planet from Sun to Saturn receives a 'contribution' from 8 indicators, the
7 planets (including itself) and the ascendant or lagna. These 8 sources constitute the 'ashta' (which means
eight) and the matrix of their summative influences forms the varga (literally arrangement into divisions or
sections). Each planet treats the 12 houses from its location as either positive or negative and this
arrangement or preference varies depending on whose ashtakavarga is being calculated. To elaborate this
further, for example:
Sun is favorably disposed towards the houses 1,2,4,7,8,9,10 and 11 from its natal placement in its own
ashtakavarga and casts a benefic point in these houses from its location in a horoscope.
Sun is favorably disposed towards the houses 3, 6,7,8,10 and 11 from its natal placement in Moon's
ashtakavarga and casts a benefic point in these houses from its location in a horoscope.
Sun is favorably disposed towards the houses 1,2,4,7,8,10 and 11 from its natal placement in Saturn's
ashtakavarga and casts a benefic point in these houses from its location in a horoscope ...
It goes without saying that the remaining places would be malefic from that planet in a particular
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ashtakavarga. Ashtakavarga is very binary in the sense that a place is either good or bad from a given
planet. The mix of different influences adds shades to this black/white polarization.
These positions (and of other planets) for the most part are generally accepted by several classics, although
minor variations are noted for the Venus and Moon ashtakvargas in Varahamihir's system. However, if one
were to read Parashara, there seems to be another twist or two. Firstly, he advocates also looking at the tally
of the negative points, something that books miss and software generally do not address. Most of these
focus on the positive points alone, but really a planet is also contributing negative points in the 'remaining'
houses which must be taken into account. It is not as if this cannot be mentally calculated by subtracting
from the total, but just a step one generally seems to not focus on or keep in mind! Secondly, the way
Parashara describes the ashtakavarga allocation, it is possible to interpret that the positions are counted
from the planet whose ashtakvarg is being determined. In other words, Sun's favorable locations in Moon's
ashtakvarga should be counted from natal Moon and not from the sun as is the convention. This if true will
be a serious departure from the modern norms and standards of ashtakavarga.
One way or another, thus, we end up with a table of ashtakavarga scores for each planet, and the
sum of this is called bhinnashtakavarga (separated AV; for the seven planets, individually). When all the
points from the seven bhinnashtakavargas in a given house are added, we call that Samudaay-ashtakavarga
(also called sarvashtakvarga or cumulative AV when the positive and negative points are both considered.
This is not something that is done by many software which shows only the positive or benefic points and
arguably results in an incomplete picture). The bhinna for each of the seven planets can also be presented as
a 8x12 table showing the individual contribution of each planet and ascendant to each house in the AV of a
given planet in a horoscope (See Table 25.1)
There are two major variants recommended for calculating the benefic (and malefic) places from a
given planet, one attributed to Parashara (discussed here) and the other attributed to Varahmihira. The
difference between the two is in the vargas of Moon and Venus and results in a difference of a couple of
points (out of 337). The minuteness of the difference makes it somewhat difficult to test which of the two
systems is better. Most software packages provide both options; thus providing yet another variable for
jyotishis to play around with. The specific differences between the two recommendations for bhinnaashtakavarga are:
a) Jupiter's contributions in Moon's ashtakavarga
Parashara - Benefic places are 1, 2, 4, 7, 8, 10, 11 from natal Jupiter
Varahamihir - Benefic places are 1, 4, 7, 8, 10, 11, 12 from natal Jupiter
b) Mars' contributions in Venus' ashtakavarga
Parashara - 3, 4, 6, 9, 11, 12 from natal Mars
Varahamihira - 3, 5, 6, 9, 11, 12 from natal Mars
Note that despite the differences between the two prescriptions, the total points contributed by a
planet remain the same, in the case of MOON-Jupiter, Parashara recommending a benefic point in the 2nd
house (from Jupiter) while Varahamihir prefers to place it in the 12th from Jupiter, instead. In VENUSMars bhinnashtakavarga, Parashara places a benefic point in 5th (from Mars), Varahamihira places it in 4th
(from Mars), instead.
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The final difference (in sarvashtaka or cumulative ashtakavarga between the two schemes results in
a difference of one point in four houses. The differences would become more notable if one incorporates
the reductions or 'shodhanas' and corrections as prescribed in classics. However, there is something to be
said in favor of the values of Parashara. The presentation in Parashara's text (in contrast with that by others)
is given in a manner which has an internal redundancy check built in. He specifies in different verses, the
places for the benefic (rekhas or lines) and malefic (bindus or dots) points. This redundancy helps in crosschecking and is internally consistent. Also, as indicated in the fine print, earlier, he states the positions for
the lines and points, not as "this house from that planet is benefic (or malefic)," but instead uses a statement
such as, "[In Mercury's ashtakavarga] Three planets in the 1st, 2nd ... houses from Mercury will be
contributing bindu, 2 planets in the 8th house ..." and this is followed by, "The 1st house of the
ashtakavarga of Mercury, will have [the points contributed by] Sun, Moon and Jupiter ...".
Table 25.1: Ashtakavarga distribution for Sun
Houses
SUN
H1
2
3
4
5
6
7
8
9
10
11
12
Total
sat
jup
mar
Sun
ven
mer
moo
asc
1
0
1
1
0
0
0
0
1
0
1
1
0
0
0
0
0
0
0
0
0
1
1
1
1
0
1
1
0
0
0
1
0
1
0
0
0
1
0
0
0
1
0
0
1
1
1
1
1
0
1
1
1
0
0
0
1
0
1
1
0
0
0
0
1
1
1
1
0
1
0
0
1
0
1
1
0
1
1
1
1
1
1
1
0
1
1
1
0
0
0
0
1
1
0
1
8/12
4/12
8/12
8/12
3/12
7/12
4/12
6/12
TOT
3/8
3/8
3/8
4/8
2/8
5/8
4/8
3/8
5/8
6/8
7/8
3/8
48/96
Saturn provides 8 benefic points in Sun's ashtakavarga in this chart, Jupiter provides 4. These totals remain
constant from chart to chart; however, the houses they fall in, individually, would vary with the placement
of these planets in a given chart. This table would represent the prastharashtakavarga (spread or elaborate
AV) of Sun. The totals in the bottom row would represent the bhinnashtakavarga summated values for Sun
in the chart and the seven bhinna AVs (Sun to Saturn) would then add up to constitute the
samudayashtakavarga for each house.
The maximum bhinnashtakavarga values of the planets, Sun, Moon, Mars, Mercury, Jupiter, Venus
and Saturn, adding their totals in all 12 houses in a chart are 48, 49, 39, 54, 56, 52, 39. Notice the relatively
low values assigned for the natural malefics Mars and Saturn, and the higher values drawn by the benefics
Mercury, Jupiter, and Venus with the values for the lights, Sun and Moon, falling in between the range. The
benefics, therefore, potentially "attract" more points (and signify an easier karmic ride or karmic boons for
good deeds in past!).
As shown in Table 25.1a, if one were to add up the contribution of all the planets and ascendant for
each planet (bhinnashtakavarga maximums) going just by the houses in which the contributors fall, we
would get values of 43, 36, 49, 46, 36, 40, 42 and 45 for Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn
and ascendant, respectively. Notice that the malefic, Mars contributes the most while Moon and Jupiter
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contribute the least. I would not read too much into this in terms of planets that give or generosity (Jupiter,
at least, is known to be very generous; however, in ashtakavarga, it seems to give less points than it
receives; food for thought!).
Another way to look at these would be if we were to add the total points received by each house
(from a given planet), the distribution would be:
24, 22, 29, 26, 25, 35, 19, 26, 26, 37, 52, 16 (total = 337). The more planets are in the same sign, the more
the significance of this count.
Table 25 .1a: Distribution of AV points based on planetary positions in a chart
Ho use
1
2
3
4
5
6
7
8
9
10
11
12
Row sum
SU
3
3
3
3
2
3
4
5
3
5
7
2
43
MO
2
3
5
2
2
5
2
2
2
4
6
1
36
MA
4
5
3
5
2
4
4
4
4
6
6
2
49
ME
3
1
5
2
6
6
1
2
5
5
7
3
46
JU
2
2
1
2
3
4
2
4
2
4
7
3
36
VE
2
3
3
3
4
4
2
3
4
3
6
3
40
SA
3
2
4
4
4
3
3
4
4
4
6
1
42
AS
5
3
5
5
2
6
1
2
2
6
7
1
45
Total
24
22
29
26
25
35
19
26
26
37
52
16
337
Ashtakavarga matrix indicates relationships between planets and ascendant and the different houses (zones
of influence) therefrom. The placement of planets etc. is different in each chart, but the areas of benefic
(and malefic) influences are fixed. For example, sun in its AV, is favourable to the first two houses from its
placement but not to the 3rd, 5th or 6th houses from its position. These zones for sun, for instance, vary in
each planet's ashtakavarga. The table given here (25.1a) provides another way of looking at the
ashtakavarga influence. It indicates the cumulative benefic points of a given planet in the 7
bhinnashtakavargas (sun to saturn). The values in each cell ranges from 1 to 7. A value of one in a given
house for a planet (row) would indicate that the planet gave a benefic point for that particular house (from
its location) in the bhinnashtakavarga of one planet, whereas, a value of 7 would indicate that the planet
was favourable to that house in all seven bhinnashtakavargas. A quick look would show that the 7th and
12th houses tend to receive the least number of points , but the 11th house generally receives the maximum
number of benefic points.
The noticeably lower scores in the 7th and 12th house from a given planet is very interesting. This
means that most planets do not contribute points to the 7th and 12th houses from where they are located. On
the other hand, notice the very high score received by the 11th house (from any given planet). This is
because all but four planets contribute a point to the 11th from their location in a chart in all AVs (The
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maximum value a house counted from the location of a planet can receive is 8x7=56; signifying the eight
contributors and seven ashtakavarga candidates). While houses lower than 11th, namely, the 10th and 6th
houses also bag many points. The significance of this would become very noticeable if several planets
happen to be in a given house. The 6th, 10th and 11th therefrom will accumulate very high scores; whereas,
the 2nd, 7th and 12th from their house of occupation would show very poor scores. Even without having
the ashtakavarga scores handy, this rule of thumb may be kept in mind when viewing a rashi chart. The
specific permutations and combinations of points would vary dramatically at times, this should be kept in
mind.
From time to time, statements hinting at "as in rashi, so in varga or divisional charts" appear in
print. This has been originally attributed to Prof. Raman, as quoted by his astrologer daughter on her
webpage (and perhaps in some articles, also). Other more recent voices have confirmed the same fact, as
well, at different times. I am not aware of any software at the time of writing this that extends the
ashtakavarga methodology to the vargas, but it certainly sounds like an interesting area for exploration.
Meanwhile, one can note any accumulation of planets in a house in a given varga chart and remember the
general adage that the 2nd, 7th and 12th therefrom will have low ashtakavarga scores while the 6th, 10th
and 11th would have higher scores.
In horoscopes with the planets spread out all over the chart, the ashtakavarga would tend to be
distributed, more or less uniformly, as well. Individual cases would differ, obviously, because the pointdistribution of each planet varies. Those who have software can take up an epoch and study the changing
distribution of ashtakavarga clustering as the planets move. One could start with the samudayashtakavarga
scores shown by programs like Parashara's Light on their transit screens (pause frequently!) or by using the
'change time tool', may look at the detailed spread in a worksheet that shows all the bhinna and samudaaya
ashtakavarga in a work-screen, for a better appreciation of the ashtakavarga pattern as it dynamically
changes with the planetary distribution in a given horoscope. Exercises such as these are quite helpful to
develop the faculty of pattern identification, which forms the crux of much of astrological delineation.
There is so much to explore even in the raw basic (unmodified by shodhanas or reductions) scores
of ashtakavarga, but what is the utility of it all in practical horoscopy? The commonest use for these is in
transits. When planets transit houses with lots of benefic points, particularly if some or many of the points
were contributed (natally) by the transiting planets, then good effects are to be expected. However,
secondarily, ashtakavarga can also be utilized in natal horoscopy, for determining relationships of planets
with a given house or areas in life (signifying supportive influences if AV points are high, obstacles or
efforts if the number of points are lower, for starters), but also for determining the longevity. This is
obviously an area where the uncertainties can be very high but the impact on individuals very serious,
hence caution and prudence are strongly advised. For longevity determination, the raw ashtakavarga scores
are 'reduced' by a series of corrections applied to them, based on several factors. These can be studied in
details and experimented with, using BPHS as the standard reference. I would strongly advise that initially
one must study and practice with the uncorrected ashtakavarga scores, for natal and transit analysis. Often
these are more revealing than the 'reduced' scores. Like most other systems for determining longevity,
ashtakavarga-based methods fail quite often, when considered in isolation, so no Holy Grail exists there.
Since 8 is the maximum points possible in a given house (contributed by the 7 planets and
ascendant) in each planet's bhinna-ashtakavarga, the higher that one scores over the 50% mark, the better is
the likelihood of the house showing benefic influences. The same can apply to the samudaya-ashtakavarga
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cumulative scores as well. Cumulative scores above 27 are considered better. One should not get too hungup on the absoluteness of any of these numbers, but merely use these as a factor in the weight of evidence
approach in delineating results. This is particularly true if one is only looking at the positive 'point'
cumulative values, for convenience, as opposed to studying the + and - values as recommended by
Parashar.
I have noticed that the jaiminikarakas give interesting hints about houses that they are karakas for,
by the ashtakavarga contributions made by them to the houses they are karakas for. For instance, the kalatra
(spouse; which is less sexist a term than dara- or wife) karaka has a special relationship with the 7th house
(both represent spouse). What do you suppose should be the ideal placement for the darakaraka? We know
that planets contribute maximum points to houses which are 6th, 10th or 11th from their location and give
low points to houses that are 2nd, 7th and 12th from them. We would, therefore, find that the 7th house gets
a lot of points if its lord, Venus and kalatrakaraka is placed in the tenth, ninth or second houses in the
horoscope. From these locations, the 7th house would fall in the 10th, 11th or 6th house and would
accumulate a lot of benefic points from the karakas (and lord of the house) indicating a happy, supportive
marriage, generally. Conversely, if these very planets occupy the 6th, 8th or 1st house, a happy, smooth and
supportive marriage may not be in the cards. The 7th house (of marriage) would be placed in the 2nd, 12th
and 7th from these locations and would accumulate fewer ashtakavarga points. There could be other
overriding factors, though, and must be considered in the final mix. Another thing to keep in mind is that
planets that are fairly strong in a chart (shadbala and other strength considerations) do not seem to be
influenced or modified by their ashtakavarga status significantly. Weaker planets are more vulnerable to
ashtakavarga influences, it seems.
What I describe here is the 'logical' component in jyotish and if you accept the basic premise of
ashtakavarga, that more points are better, then these 'derived' rules begin to make sense. A similar logic can
be applied to other karakas and the houses that they represent.
Before we get too happy with all the positive points so far accumulated, taking a step backwards to
see more of the total picture is warranted. We have focused so far on the positive contributions only;
however, in BPHS, the ashtakavarga positions are given from the negative perspective, also (indeed
Parashara lists the negative points before the benefic points). Parashara enumerates the good and bad places
and talks about the net ashtakavarga after combining the positive and negative. Given that Ashtakavarga is
introduced as a technique suited for kaliyuga, and this yuga is more about sufferings and weaknesses than
otherwise, perhaps one should look into the negatives as well. Incidentally, as you read different texts, you
could get a bit confused about whether 'bindu' or dot stands for good or bad. Most individuals and programs
mean a benefic point when they specify bindu; however, Parashara uses the term 'rekha' or line for benefic
placements and 'bindu' or dot for malefic places. This semantic difference should not cause much anguish
or confusion, once it has been understood. Let us simply say that, what is rekha in Parashara's Hora Shastra,
is bindu in Parashara's Light!
For easy reference, the Tables 25.2 and 25.3 provide the negative values possible in the mainstream
and experimental ashtakavarga schemes.
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Table 25.2: Negative AV points in the ashtakvarga of seven planets (The houses are counted from the natal
positions of the planets for which bhinnaashtakavarga is being calculated; experimental scheme)
I
SU
MO
MA
ME
JU
VE
SA
TC
II III IV V VI VII VIII IX X XI XII TR
-5 -5 -5 -4 -6 -3 -4 -5 -3 -2 -1 -5 -48
-5 -6 -1 -5 -4 -3 -3 -5 -6 -1 0 -8 -47
-5 -7 -4 -6 -6 -2 -6 -5 -7 -3 0 -6 -57
-3 -3 -6 -3 -5 -2 -6 -2 -3 -3 -1 -5 -42
-3 -1 -5 -3 -3 -4 -3 -5 -3 -2 -1 -7 -40
-5 -5 -2 -3 -2 -6 -8 -2 -1 -5 0 -5 -44
-6 -7 -4 -6 -5 -1 -7 -6 -7 -3 -1 -4 -57
-32 -34 -27 -30 -31 -21 -37 -30 -30 -19 -4 -40 -335
Table 25.3: Negative AV points contributed by the planets and the ascendant in the ashtakvarga system
(The houses are counted from the natal positions of the planets which are contributing points; 'traditional'
practice)
I
Sun
Moon
Mars
merc
jup
Venus
Saturn
ascend
TC
II III IV V VI VII VIII IX X XI XII TR
-4 -4 -4 -4 -5 -4 -3 -2 -4 -2 0 -5 -41
-5 -4 -2 -5 -5 -2 -5 -5 -5 -3 -1 -6 -48
-3 -2 -4 -2 -5 -3 -3 -3 -3 -1 -1 -5 -35
-4 -6 -2 -5 -1 -1 -6 -5 -2 -2 0 -4 -38
-5 -5 -6 -5 -4 -3 -5 -3 -5 -3 0 -4 -48
-5 -4 -4 -4 -3 -3 -5 -4 -3 -4 -1 -4 -44
-4 -5 -3 -3 -3 -4 -4 -3 -3 -3 -1 -6 -42
-2 -4 -2 -2 -5 -1 -6 -5 -5 -1 0 -6 -39
-32 -34 -27 -30 -31 -21 -37 -30 -30 -19 -4 -40 -335
Table 25.4: Total negative and positive points received by the 7 PLANETS in their ashtakavargas and total
negative and positive points contributed by the seven planets and ascendant in all ashtakavargas.
SU
MO
MA
ME
JU
VE
SA
MINUS PLUS Net
-48
48
0
-47
49
2
-57
39
-18
-42
54
12
-40
56
16
-44
52
8
-57
39
-18
TOTAL
-335
337
2
Sun
Moon
Mars
merc
jup
Venus
Saturn
ascend
TOTAL
-41
-48
-35
-38
-48
-44
-42
-39
-335
43
36
49
46
36
40
42
45
337
2
-12
14
8
-12
-4
0
6
2
Overall, it is 'good' to know that we come ahead by a full 2 positive points (337 vs -335) in the
ashtakavarga schemes! I would like to reiterate that (Table 25.4) malefics Mars and Saturn receive more
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negative points and come out negative in their net values; whereas, Jupiter, Mercury, and Venus come out
positive, with the lights (Sun and Moon) breaking even. Also, note that Moon and Jupiter contribute more
negative points while Mars contributes the most positive points of all. This makes one wonder if there is a
relationship between the selflessness (giving) that Mars is capable of in its evolved form, symbolically, and
also the reason why the 'malefic' Mars is called 'mangal'. Mangal means one who is beneficial, one who is
auspicious. Food for thought, I suppose.
RESEARCH NOTE: In Brihat Parashara Hora Shastra, the different houses which receive either a benefic or
malefic point in a given planet's ashtakavarga have been clearly identified but it is not explicitly stated
whether the houses should be counted from the natal position of the contributing planet or the natal position
of the receiving planet (whose ashtakavarga is being calculated). So, if Sun is in Scorpio and Moon is in
Aquarius, according to the classical lay-out, in Sun's ashtakavarga, Moon will contribute beneficial points
to Aries, Cancer, Scorpio and Sagittarius (using the orientation from natal Moon sign Aquarius - the 3rd,
6th, 10th and 11th houses getting benefic points). In the experimental lay-out, the benefic points would be
in the signs Aries, Leo, Virgo and Capricorn (using the orientation from the natal Sun sign in Scorpio). It
should not be too difficult to develop a simple BASIC program that would provide the output in a more
organized manner, given the natal signs, making it easier and more convenient to design the comparative
output (with and without reductions, though these latter are not a high priority item for study). Meanwhile,
DO NOT toss out the classical method of calculating ashtakavarga. Jyotish is replete with such 'alternative'
methodology or interpretations because of the nature of its presentation (and state of preservation over
centuries).
Let us look at an example, now.
Planet
SUN
MOON
MARS
MERC
JUPI
VENU
SATU
ASCD
Sign
8
7
6
8
11
8
12
8
Karaka
Gnati
Matri
Amatya
Atma
Dara
Putra
Bhratri
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Atmakaraka is Mercury and has high points in the house of earnings (11), entertainment (5) and
communication/courage (3 and 9). The 11th, 3rd and 5th houses also get high marks in the
bhinnastakavarga of Mars, the amatyakaraka. These two planets have a lot to do with earnings and mission
in life and this person is an entrepreneur in the industry of journalism, communications, broadcasting and
news. Scorpio is in the 10th in dashamsha, the varga for livelihood and major tasks in life. Mars is in
exaltation in the 12th in the varga and indicates that this person will be successful in his field and will be
part of (or create) an institution if not an 'empire'.
Mercury's dasha has been prevailing since 1992 and indicates a very successful period for the
individual. A very interesting and strengthening pattern is seen in this chart between the atma and
amatyakaraka, Mercury and Mars. They are in mutual reception in sign. Mercury is placed in Mars's sign
and Mars is in Mercury's sign. Both are in own stars, Mercury in jyestha and Mars in chitra. This signifies a
strong karmic 'connectivity' between the two indicators, mars and mercury.
A pattern that shows up in successful people is that the samudayshtakvarga count in 11th house is
higher than 10th, lagna samudaya is comparable and that of 12th is low. In this chart, the 11th gets 39
points, 10th gets 33 points, ascendant gets 27 while the 12th gets only 22. Yet another indicator of a
powerful and rich man. Note the low points in the 4th and 7th houses. Notice the low points in the 7th
house in almost all bhinnas, specially in that of darakaraka, Jupiter and of natural karaka and lord, Venus.
Marital life is not without doldrums. Inner peace and true happiness is not there and the person is restlessly
searching for peace (IV). Note that Moon is the matrikaraka and is placed in the 12th house and gets only 2
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points in the 12th house in its own ashtakavarga. The individual could not get along with his mother or had
concerns and lack of support from her.
In the following example, we would look at the Parashara set of values.
One with many planets in the 8th house is expected to have a high ashtakvarg score in the 6th house
(Ponder for a second, why). In this horoscope, lagna is fairly strong ashtakvarga-wise. Note the lower
contribution of Venus and Sun to ascendant (in bhinnashtakvarg). Ascendant itself contributes the most to
ascendant, as does Moon the ascendant lord. This individual was always known for his personal strength
(physical and inner) and in his expressions and dealings, was not the kind from whom you would expect
softness or gentleness or one who could enjoy the fruits of his earnings or wealth. Though by some
standards he would be called marginally wealthy, he lived rather simply (almost to the point of miserliness)
and had problem with spending money for nearly everything. He had a very deprived and poverty-stricken
childhood and the scars of the same remained throughout life, as psychologists would say. He also had to
remain away from his mother even during youth for education, etc. and the contribution of the lord of 4th
does correspond to that. He was quite devoted and admiring of his mother (who lived with him in most of
her last several decades on this earth) -- perhaps, the expression of the contribution of matrikaraka Moon to
the ascendant. Jaimini matrikaraka is Jupiter and contributes adequately to the ascendant. Note his 7th
house. It is fairly weakly endowed and gets very few points in all bhinnas, as well. The person had a sickly
wife from whom he was separated soon after marriage for almost 10 years (went abroad for education). The
lady was always known to remain in the background while being supportive, caring, dependable, like an
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ideal hindu wife is described to be. She had many illnesses, though and limited ability to work. Note how
darakaraka (Moon) is distributing its points in the chart. To lagna, 10th, 2nd and 5th. After she came into
his life, these areas gradually grew stronger. Also the 6th house (earnings). Though not by any of her fault,
it is true that there were people who were quite envious of the couple, particularly due to the sweet and
devoted nature of the wife. So, while not primarily responsible, she did bring on enemies and envious
others. The very low points in the 9th house is an enigma, frankly. The individual had been hankering after
higher education and going abroad for many years, which became a reality after his wife came into his life.
None of the ashtakavarga charts really explains this area. Using the 'experimental' scheme, the 9th house
gets the following benefic points:
Sun = 3, Moon = 2, Mars = 6, Mercury = 5, Jupiter = 1, Venus = 3, Saturn = 1.
Mars is yogkarak in this chart and his acquiring astakavarg strength is helpful in accomplishing
what one sets out for. Mercury rules over communication and abroad and truly the rise in this person's life
came after he came back from his foreign education, back to India. Mercury is also significator for
technical education. If one looks at the contribution of Mars to other bhinnashtakvargas in the 9th house
(so, Mars in Sun's bhinna, Mars in Moon's bhinna -- and so on), it contributes 4/7 possible points to the 9th
house
Utilizing ashtakavarg, like this, in a probing and descriptive way is a useful exercise to gain
familiarity with the technique and much more satisfying than just looking at the points and ignoring the fact
that the planets are living and breathing energies and must always be considered against the background of
their qualitative attributes, their gunas, their karakattwas, rulerships, etc. This enriches the synthetic process
that makes astrology interesting, meaningful, relevant and keeps it alive.
In closing, for now, I must remind the reader that ashtakavarga’s importance in transit influence
(from natal planets) must not be ignored. If we look at Table 25.1, for a moment, one can say that these
positions of the planets indicate transit influences of the transiting planets and ascendant from natal sun
(and likewise for other planets in their ashtakavargas). So, mars when transiting in the 1st, 2nd, 4th, 7th, 8th, 9th,
10th and 11th from natal sun is likely to be beneficial to the nativity. The same would be the case for
transiting saturn and sun himself. Now, if mars is also beneficial to one of these houses (1, 2, 4 ... etc. from
natal sun) in other ashtakavargas also, its benefic potency during transits would increase accordingly. In
other words, its maleficience during transits would be reduced in step, as a result. The consolidated
ashtakavarga (SAV), therefore can give a good indication of likelihood of houses with higher number of
points being ‘generally’speaking good for transits, but the individual contribution of a given planet must
also be taken into account (prasthara). Each house in a chart would receive a certain contribution from a
given planet. The cumulative contribution to that particular house/sign based on the given planet’s
contribution in all seven ashtakavarga charts would then ultimately determine the net transit influence of
the given planet. Some users of commercial software would need to calculate this using a spreadsheet or
other means.
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CHAPTER XXVI: VEDIC ASTROLOGY, EVENTS AND MORE?
Right from its inception all forms of astrology have always depended heavily on symbolism. Over
the recent decades, a trend has started to emerge amongst those who study and practice astrology. There is a
gradual but deliberate movement away from the 'deterministic' aspects of astrology. As modern human
beings continue to gain better understanding of the natural laws and the mechanistic nature of nature and
our existence, 'destiny' has become a word that is almost socially unacceptable and one that must be
avoided or at least used with caution. We are the rulers of our experiences and it is hard to miss the fact that
increasingly our physical universe is indeed becoming more and more controllable and even predictable,
within reason. There are still many uncertainties that plague our daily existence, but in a superficial, shortterm perspective, destiny does not seem to be an important force, any longer. However, as students of the
human animal would agree, although we have exchanged caves for apartments, and traded away the club
for the keyboard, many of our intrinsic drives remain the same as before, or even a bit more confused and
problematical than earlier, as we try to deny, repress and rationalize them away, giving the therapists the
hope for an ever-lasting and glowing vocational future lying ahead of them.
Recently, another parallel form of dichotomy seems to have descended on the astrological scene.
Some of us have begun to view astrology as, at least, two discreet approaches, often referred as the eventoriented model vs. the psychological model.
As the demand for the deterministic form of astrological perspective, often termed "doom and
gloom" astrology receded, the vacuum was filled by an emerging astrology with a "new" focus. Utilizing
the same symbolic language as before, astrologers turned their energies and interpretive skills to studying
and explaining human behavior in terms of psychological energies, phenomena and motivations. This
approach enabled one to examine the human organism as an interacting matrix of influences that were
dynamic, growing and which incorporated a learning paradigm. An image that harmonized very well with
the way most of us saw ourselves.
Not only was it more fun to play around with the LEGO-blocks that make up the human mind, it
also satisfied an 'intellectual' need for exercising the cerebral faculties, especially in astrologers who had,
through formal training or academic leanings, a psycho-philosophical background. There was the potential
for building a more intricate design while utilizing the very same symbols that were the tools of astrology
for eons. The product looked more modern, and more clinical. There was a built-in objectivity -- a cleaner
interface -- the messy tangle of emotions could be re-woven neatly with the thread of reason.
However, this new form of astrology too relied heavily on 'interpretation'. Sure there were ground
rules, but they allowed for immense flexibility. The output was more textured as well, looked incredibly
detailed, and was more likely to be acceptable to the modern thinking person.
If we were to visualize a wheel with a central axis and a rim. If we assume that the center is the
astrological symbol, then the rim would represent the range of interpretations that are attributed to that
symbol. Often the wheel is revolving so fast that all we can see for sure is the rim and the central hub. The
entire cart of astrology rides on these very wheels. When the wheel is moving, the spokes that linearly
connect the symbol to its meaning are hard to discern, regarding their specific nature and these fastrevolving spokes are what form the 'gap' between the symbol and its interpretation. We can try to fill the
gap with all forms of rationalizations, and it serves well for a short while, but anxiety returns, as the energy
fed into the 'gap' is consumed and the gap remains unsealed.
Predicting events had always been a difficult venture for most astrologers, regardless of the school
that they belonged to. As is often pointed out by frustrated students of astrology, it is a lot easier to apply
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20/20 hindsight and figure out the 'trigger' for a given event. In a priori analyses, one is often faced with too
many 'triggers', which makes it difficult and even confusing to hone in on the meaningful one/s and
describe what the event would be and when it might take place. There is obviously less 'pressure' for
adopting such a discriminating approach when qualitative interpretation is the only goal. It is hardly
surprising that many astrologers tend to shy away from predicting events and a fair number of those that do
venture, risk getting disenchanted and frustrated. Performance can really vary in this hallway of astrology.
The ground rules that work in different hands can vary considerably, there being no sure-fire, cookbook
technique that always works. Past performances are often not recorded in a detailed manner and not easily
available for objective scrutiny. A researcher's nightmare, in other words!
Anecdotally, it has been the common view in the west that Jyotish, the Indian vedic system of
astrology is exclusively an event-oriented approach. Unfortunately, this is a misleading and mistaken
perception. Practitioners of jyotish, especially those who have moved into it from a primarily western
tropical perspective, on discovering a plethora of techniques for timing of events, such as the many forms
of dashas or progressions, multiple means of determining transit influences, etc., understandably, tend to
focus on those heavily. Even in its native home, jyotish is practiced in a social environment where pressures
of daily existence and looming economical concerns make predictability of events and conditions seem
more important. With economic concerns a common issue, the Indian (and now elsewhere too!) client can
hardly be faulted for paying less attention to spiritual growth or in not trying to strengthen his/her
psychological Achilles' heels first, before asking questions such as, "Will I get this contract or not?" or
"When will my daughter get married?". The sociocultural differences being what they are, often, issues that
seem primary to those growing in technologically advanced societies are hard to relate to by those living
the reality of the third world. The reverse also holds true.
But, just because we utilize a Swiss army knife for opening cans all the time, the Swiss army knife
cannot be called a can opener. Any astrological approach can be labeled a certain way based on its popular
usage, but it is a shame to not realize that it has a wider spectrum of applicability. All astrology utilizes
symbolism at its very basis and while one can attempt to define the rational nature of the symbolic links,
there is a certain amount of irrationality or at the very least a linear logical gap between the symbol and
what it is taken to represent. By itself, this does not invalidate the symbolism or reduce the value of the
symbol in using it to describe an apparently unrelated phenomenon or attribute. Given that, no form of
astrology is truly superior to another. Much time has been wasted by astrologers in trying to hold one’s flag
up or in trying to push the other flags down. Or in carving a neo-niche out of a subset of existing
approaches, with further development of an existing theme.
From the vedic astrological perspective, once the religious and arcane metaphors that are often
overly literally employed by many modern savants and purveyors of jyotish are stripped away, we see a
system that is capable of tackling the human experience from all perspectives. It certainly can be
approached as a psychological tool or aid, for analyzing the psychological fabric of nativities, their
motivations and behaviors, their perceptions and expressions, responses and reactions. It can also be
utilized for predicting events, trends and tendencies.
The intrinsic qualities of the signs interacting with those represented by the planets and other bodies
(lights, and now asteroids and planet X) form the basic matrix of symbolism that is used in all astrological
deductions and delineations, be they event-oriented or psycho-philosophical. Yet another important
consideration, at least from the tropical viewpoint are the arcs, the interplanetary lines of force and of
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communications that not only have been used by skilled interpreters very effectively, but also reduce and
even eliminate (cosmobiology) the discrepancy that arises due to the consideration of different orientation
points for the zodiac preferred.
The aspects are also used in the Indian system, but with much wider orbs. Moreover, other than
during strength determinations, only certain aspects which are known as the full aspect are used. These are
very similar to the opposition aspect in the case of all planets, and additionally, the trines in the case of
Jupiter, the applying sextile and separating square for Saturn, directed at planets and houses 3rd and 10th
from its location, and the applying square and the applying inconjunct or quincunx for Mars (4th and 8th
signs from its placement). The relative paucity of aspects by arcs is more than made up by the utilization of
the divisional charts. For instance, two planets that are 40d apart in the radix, show up in the navamsha
chart as a conjunction, by being in the same navamsha sign. The aspect 'connection', thus determined, can
be taken into account in the delineation. Each divisional chart examines such interplanetary relationships
(aspects) utilizing a different measure (arc). Similarly, all planets that are in trine to each other are likely to
be in two different asterisms (nakshatras, lunar mansions), both ruled by the same planet. Yet another way
of looking at the interplanetary relationships ('aspects') is underscored in the importance of combinations or
yogas in vedic delineation. While the orbs are considerably wider, it is hard to miss the angular aspects that
is being examined in gajakeshari yoga (Moon in conjunction, opposition, or square to Jupiter), or the
inconjunct in the chandrashtama (transit Moon inconjunct natal Moon) or ashtam shani (transit Saturn
inconjunct natal Moon), or even kuja dosha which brings Mars into a situation where it makes a semisextile, square, opposition or inconjunct with the ascendant. It must be noted that the interpretation of most
of these aspects is radically different from that utilized in tropical astrology, but the tool that is used is
similar, though named differently.
There is undeniably a deterministic tone in many of the ancient scriptures on vedic astrology, or at
least in the translations and transliterations that have arisen from the original texts, and this can be
misleading. However, the very fact that sometimes different shades of interpretations are given by different
ancient authorities, points to the fact that not everything was treated as gospel even back then and there was
room left for disagreement and widening of interpretation, and even allowing for multiple interpretations.
Some of the 'nadi' grinthas, which form a unique subclass by themselves and are often claimed to
use techniques that give very uncanny but hard to rationalize interpretations do give the impression that
determinism and events find a prominent place in vedic astrology. It is not inconceivable to visualize that
the body of vedic astrology as we have it came from many diverse time periods produced by many
generations of astrologers. A culture that had been invaded many many times, by outsiders and from within,
is expected to have its 'history' saved in a coded form that makes it difficult to understand on surface, and
with checksums built into it that may aid future restoration. It is not uncommon to see redundancy of
information in vedic astrological texts. However, it is also conceivable that there could exist 'gaps' that were
created by time or its invading agents and some of the details could have gone missing, giving a distorted
picture of what originally was or was recommended by the original author.
The body of astrological literature was composed in time periods that were similar to those during
which the rest of the vedic literature and its system of health, ayurveda, emerged and grew. The description
of humors, remedies, both herbal and gemstones, through sound and aroma are too similar between those
given in ayurveda and astrological parlance to have not influenced each other or the practitioners thereof.
Even casual perusal of the ancient vedic literature and its mythology and allegories would immediately
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show the complex psycho-philosophical framework that the vedic man viewed humanity through. It would
make no sense to assume that during the same era, some were so engrossed with viewing the human being
as a complex psycho-physiological entity and yet were using a deterministic, event-oriented framework
when examining the very same human being through astrology. This just cannot be possible. Astrology has
never been removed or developed in isolation from the rest of the vedic literature. It has been referred to as
a vedanga (a limb of the vedas) all along and hence must have leaned heavily on the psycho-philosophical
models that were in vogue then. And the spiritual model that Hinduism promotes is in essence very flexible
and all encompassing. People often see the idol worship, but forget that Hinduism also includes the concept
of the formless Creator. People often see the concept of karma as an indication of fatalistic thinking, and
turn away before they see that the law of grace, dharma has also been described right next to karma. People
in their haste to nail the coffin shut and erect the headstone that reads "Here lies Determinism, R.I.P.",
conveniently ignore that the rest of the 'book' deals with remedies and recommendations, physical, mental
and spiritual, how best to discharge and reduce or even dissolve the 'karma'. If vedic astrology promoted
incontrovertible fatalism, why would it undermine its stance by prescribing measures that can be chosen by
freewill to undo karma? Now, I would not deny that these very prescriptions have been 'used' by some
unscrupulous practitioners for personal gains, but that is not the fault of vedic culture which has had its
share of the good and the bad individuals, just like any other culture did/does.
For those who are interested in exploring some practical examples of non-event oriented vedic
astrology, a book named "Notable Horoscopes", by B.V. Raman (available from AFA) would be very
revealing. His editorials and many articles that appear in his The Astrological Magazine from time to time
provide delineations that illustrate the efficacy of vedic astrology when used to examine the psychophilosophical nature of human beings, in addition to examining other aspects of the human experience,
including events, just as a complete system of astrology would be expected to.
Obviously, this article cannot address every little nuance that comes into play motivating people to
make sweeping judgments about what swam up ashore. Nor is it directed at stopping them from doing so or
to make them look at the waters with greater sincerity. However, as a practitioner of vedic astrology, it is
my duty to bring out the truth as best as I can see and dispel as many myths as I possibly can.
The most difficult myths to dispel are those that are contemporary, for they utilize the language and
metaphors of modern times. However, Astrology (of any kind that is capable of describing the 'human
experience'!) is like a Swiss army knife. Just because some may choose to use a Swiss army knife to only
uncork wine bottles, it is not justified to call a Swiss army knife a corkscrew!
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CHAPTER XXVII: JYOTISH SOFTWARE AND COMPUTERIZED INTERPRETATION
JYOTISH MEETS COMPUTERS AND LIGHTS UP THE BYTES!
(c) 1997, Crystal Pages, Ottawa, published in TONE magazine
{Practically all software is always a 'work in progress', this is why there are so frequent updates. I make it a
point to remain in touch with the programmer and convey the beefs, bugs and bouquets. It is very likely that
over time, many and hopefully all the bugs and glitches that are reported here would be resolved. If you are
acquiring a more recent version of these programs, the glitches or deficiencies noted here would be places
to look for improvements but there could be 'new' ones that were not there before. This happens!}
WELCOME TO JYOTISH: Over the last decade or so, there has been a growing recognition for jyotish, the
Indian system of astrology, in the West. It has been known by many names, including Hindu astrology,
Vedic astrology, Indian sidereal astrology, Parashari astrology, jyotish (the knowledge of the lighted
heavenly bodies), and jyotirvidya, and this form of astrology has been in use for a few thousand years,
maybe even longer in India. Some indications exist of it not being entirely unknown to ancient western
astrologers in Alexandria and surrounding areas. A trade link existed back then between India and the
Mediterranean/middle eastern region and it is plausible to expect that other forms of interactions also
existed between these cultures.
Despite the pioneering work of Dr. B.V. Raman of Bangalore through his simplified presentation of
Indian astrology in English and through his lecture tours in the U.S. and elsewhere, since 60s, Jyotish did
not really take off in a substantial way in the west till the late 80s. By that time, a few books written by
western astrologers, notably James Braha, David Frawley and others had appeared on the scene and an
increasing number of people started showing interest in this unique but very effective system that is often
presented in a slightly exotic format by western and eastern authors alike.
THE NUTS AND BOLTS OF JYOTISH: Jyotish is a system of astrology that utilizes the constellationbased visible or sidereal zodiac and considers the asterisms or lunar mansions in addition to the 12 signs. It
embodies numerous techniques that depend on substantial number-crunching. These utilize the
identification of planetary combinations or patterns of arrangement of astro-indicators (planets, houses,
etc.) in a horoscopic delineation. A reasonably complete layout for jyotish includes the calculation of
longitudes of visible bodies (Sun to Saturn), lunar nodes, rising degree and houses, certain mathematical
points, several divisional (harmonic) and other derived charts, planetary periods of many different kinds (up
to about 50 have been described in ancient texts, although typically only four or fewer are used by most
astrologers), planetary strengths (shadbal and ashtakvarg) and identification of planetary combinations and
their weighting. The latter can be a fuzzy logic-based process at times. Overall, it is easy to see that jyotish
simply cries out for computers and software!
SOFTWARE AND HARDWARE: Given the relative infancy of the field in west and a limited though
rapidly growing market, it is remarkable that many packages already exist for carrying out jyotish
calculations and some even utilize extracts from classical texts to generate a reading of sorts. Two of these
packages that are relatively full-featured and provide calculations, readings and support research
capabilities are Goravani Jyotish (Raghunandan Das Goravani) and Parashara's Light (Michiel Boender and
team). With their latest versions released very recently, both of these programs support PCs and Macs.
Parashara's Light is available in a scaled down MSDOS version that would run on relatively ancient
machines, while its windows version works very well on 386 and higher PCs. Goravani Jyotish, however,
demands a Pentium with a decent helping of system resources, something like a Pentium 75 with 16 MB
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RAM and about 300 MB of hard disk space for installation with detailed charts (a minimum of 30 MB is
required for minimized installation) would run it very nicely. These figures certainly represent computer
systems that formed the lower limit of the pecking order last year and are well below the bargain-basement
specs for what is available out there today. Both LP and GJ carry comparable prices. The top level version
of LP contains the text of 4 classics and costs US$ 285, while GJ comes with a lot of textual material from
many sources and the complete ACS atlas (coordinates and time changes for practically all places on earth)
for the price of US$345. The ACS atlas itself costs approximately $195 when purchased alone, so this
represents a fabulous value. LP comes with a slightly smaller atlas but can work with the full ACS atlas if
so desired.
PARASHARA'S LIGHT FROM GEOVISION: Even if System requirement is not the bottleneck for you,
Parashara's Light would represent an attractive purchase. Its calculation engine is very fast even in the prePentium computers. It supports a customizable worksheet format that is extremely flexible and allows one
to pick and choose which charts or tables of data to work with. It allows many systems of timing (dashas)
and has features that support research. One can examine a set of charts, fairly quickly, to identify
similarities or to search for specified parameters. The list is not exhaustively comprehensive but can allow
one to carry out some serious pattern recognition. The program can identify almost a thousand
combinations in a chart and provides readings taken from published classic and contemporary literature for
those. One can add more combinations of patterns and interpretations to the existing list for increasing its
capability. The coding language for this is very easy and easily implemented through editing a template text
file that is provided with the program. Although calculations are accomplished with great rapidity, there is
understandably some slowing down that is noted when doing complex searching and sorting (research and
readings). PL also supports predefined and user-definable printouts. One can dump screens as graphic files
for incorporation into word processors, but the software does not allow one to save the output as text files
which can be E-mailed. The program has many other features, such as viewing transits, detailed strength
charts, aids for rectification of birth times and for electional astrology (muhurta) and being one of the older
programs has been tested by many and the wrinkles have been ironed out over time to render it accurate and
stable enough to be useful to professional astrologers. The general approach of the software closely follows
the traditional schools, including the calculation methodologies used. There is a variance of opinions in
several areas of jyotish calculations even amongst authorities and experts and the program provides defaults
and user-defined options for many of these thereby increasing its usefulness even further.
GORAVANI JYOTISH FROM GORAVANI ASTROLOGICAL SERVICES: GJ is visually very attractive
and inspiring and its printouts are for the most part very beautiful and professional looking. It allows a large
variety of features and options. It also allows research and searching options for different parameters in a
chart and identifies yogas or combinations. One can easily modify the readings from within the program
and add new combinations with equal ease. The new version (2.x.x) has the unique ability for sending data
and charts out to textfiles that can then be transmitted via E-mail or on floppy, for exchanging with others
as well as imported into spreadsheets, etc. The software comes with a large amount of spiritual and other
texts and additional reports such as Robin Murphy's Lotus Medicine, astrologer Richard Houck's tertiary
station reports and the Bhrigu Nadi experimental technique which uses a rather unique form of progressing
the natal planets utilizing 30 and 12 year cycles. The price of all this complexity is paid in speed, which
becomes particularly notable when doing complex research-related pattern identifications and sorting. Even
with faster CPUs, some of these operations can appear appreciably slow. How much of this would be
perceived as a hindrance depends on the personality of the user, and how often the really time-intensive
procedures are utilized. Many professional jyotishis might not be interested in research and for them it will
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be a non-issue. The overall layout of screens and printouts (including some very colorful and ornate ones) is
definitely superlative in GJ, although even this can be a matter of personal taste and could vary from user to
user.
BOTTOM LINE: Both of these programs are excellent packages for a newcomer and would suffice very
adequately for professional astrologers. None of these are perfect and have their unique strengths and
weaknesses; however, they come pretty close to what one could expect from an ideal general purpose
jyotish program.
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E1: PARASHARA'S LIGHT JYOTISH SOFTWARE
{Practically all software is often a 'work in progress', this is why there are so frequent updates. I make it a
point to remain in touch with the programmer and convey the beefs, bugs and bouquets. It is very likely that
over time, many and hopefully all the bugs and glitches that are reported here would be resolved. If you are
acquiring a more recent version of these programs, the glitches or deficiencies noted here would be places
to look for improvements but there could be 'new' ones that were not there before. This happens!}
(Note added on November 1, 1998: Subsequent experience with running the 4.01 version of the software on
a P-133 computer with Windows 95 did not show the crashes with the 'graphical ephemeris' feature. The
program operation was crisper, including the speedier appearance of the opening screen, as well as the
somewhat crisper onscreen display (although this could be a video hardware optimization thing). The
different video subsystem, faster CPU and different operating system were all possibly responsible for the
improvements, since we had earlier tested it on a computer with W3.11). The program picked the W95
installation option (in contrast to W3.11; see below) by itself. It appears that the program had been better
optimized for W95, the operating system that was more prevalent when the 4.01 version of PL was released,
in 1997. Additional comments on the more recent version 4.5 appear at the bottom of this review.
BACKGROUND: PARASHARA'S LIGHT is perhaps one of the oldest jyotish software that has been
commercially available for several years (other than perhaps the DOS program PC-Jyotish from Passage
Press). It has undergone a few major revisions in its DOS and Windows versions. Despite the tongue-incheek adage favored by many programmers, "... any bugs that are found in astrological software primarily
reflect the karma of the user rather than that of the programmer!" (the statement may be ironically true,
because many users, particularly of jyotish software do not even try out all the features and never get to
know all the nooks and crannies where surprises might lurk, and therefore may continue to remain
blissfully satisfied!), one cannot be faulted for expecting to see in PARASHARA'S LIGHT a mature,
complete, accurate, bug-free and stable package that could be reliably used by professional Jyotishis. And,
in most situations, it delivers. The program comes with four classical texts, Brihat Parashara Hora Shastra,
Saravali, Garga Hora and Horasara. Having the texts electronically-available makes it a lot easier to search
for keywords and relevant planetary combinations (yogas) in a chart.
FIRST ENCOUNTER: For this review I utilized three WINTEL (Intel CPU and Windows 3.1) computer
systems, a 486-DX2/66/8MB, a Pentium 75/16MB and a Pentium 166/32MB. Computer systems can vary a
bit from each other and using only one system can at times lead to an unfair evaluation of a program
because of occasional hardware/software idiosyncrasies. For testing hardcopy output, I used a HP-5L laser
printer and Epson 200 inkjet printer as representatives of two currently popular printer technologies.
Installation of PARASHARA'S LIGHT from the CD is reasonably straight forward, although one is
required to manually select between the W95 and W3.1 versions, something that practically all programs
handle automatically these days. The program can be run in the DEMO mode ($15) or used in the
'unlocked' version by supplying a password (a one time procedure). The program opens with a splash screen
showing an astronomical instrument built by Maharaja Sawai Jai singh (an Indian Rajput Maharaja who
was an avid astronomer and erected observatories in Indian cities of Jaipur, Delhi and Ujjain, etc.). This
screen takes only several seconds to build-up, but cannot be skipped by pressing the ESCAPE key, etc. It
does tend to become a bit of a drag for one to have to sit through, after the first dozen of times or so. This
screen shows its full glory in 64K colors settings, the rest of the program also shows more colors and hues
at the 64K setting as opposed to the 256 color settings. The program works with the ACS electronic atlases
(not tested!); however, it contains a reasonably good coverage of US and India, Canada has been sketchily
covered, with some errors (the atlas has undergone extensive expansion and upgrade in the 4.5 ). There
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should have been more 'transparency' and instructions added to the atlas section. As it stands, it is easy to
add to and expand, working as it does from TXT files; however, a bit more instructions would have been
helpful for those who do not wish to tinker with program data and system files. Essentially, the files follow
the following format (example is for Manitoba, Canada, which I added entries to. Filename: MB.TXT
found in the Atlas subdirectory):
6:00,WEST
Amery,MB,56N,34,94W,3
Brandon,MB,49N,50,99W,57
Brochet,MB,57N,53,101W,40
The first line in the atlas file shows the TIME ZONE correction, a comma and EAST/WEST flag. Only one
timezone correction is allowed per file per country or province; this may cause the beginners some
confusion for countries like Spain which use CET despite some of the spanish cities being locate west of
0deg longitude. The listings for individual cities are arranged one per line with the fields separated by
commas, the name of city, optional text, latitude (DEG N/S,MIN) and longitude (same order as latitude).
Although existing files show some trailing code at the end of files, these are of no significance. The
filenames are already keyed into the program and cannot be expanded or altered. These show up when one
opens a new horoscope entry screen and clicks on the country box. Some of the files (Canadian) though
defined were missing from the original program installation (4.0.1).
MANAGING CHARTS: Three versions of file managers are provided, the most recent addition being
named the 'Fancy Manager' which comes with a warning in the manual about it not having been debugged
completely (a few of the features are not fully implemented, yet, such as the new-chart or new quick chart
folder from the OPEN file menu. In all three of my systems, the fancy file manager worked flawlessly, the
other two file managers were a bit erratic and once or twice produced a major crash that required rebooting.
The 'fancy' manager allows one to view charts with long names, shows the rashi chart and birth data for the
individual whose name is highlighted by the cursor. It is actually quite beautiful and functions very well. I
decided to work with it exclusively. The standard charts (not the quick format collection of charts) can be
sorted by name, date and by a variety of astrological parameters (ascendant, Moon sign, nakshatra, etc.).
This feature will prove to be very useful for students and researchers.
FILES AND FOLDERS: The program supports charts in a proprietary *.KUN (kundali, the sanskrit term
for a horoscope, literally meaning a 'coiled formation' like a snake) format or in *.QCK albums or folders
each of which can hold several charts. The latter is a very convenient format for research purposes. After
selecting a chart (the program comes with over 800 celebrity charts in different categories, such as singers,
scientist, athletes, etc. in the QuiCK chart folder format) one can look for specific items (using Boolean
operators) or for similarities in a cohort of charts and showing up results in a tabulated and graph form.
Hard copy output of the research results is permitted but the program does not allow one to save the results
in a text file. This can be rather limiting, unless you have an OCR scanner (two-step process to print and
then scan the results back into electronic format). The QUICK chart folder is essentially an ASCII text file
containing collections of names and birth data arranged in rows. These files can be readily edited as long as
one pays attention to the column-spacing used between the fixed length fields, such as name, date, time
coordinates, etc. CAUTION: If the entries are not created using the correct format, the program would
crash. Individual horoscope files can be deleted, copied or moved to the quick chart albums. CAUTION:
When copying/moving *.KUN charts into *.QCK folders, the program adds an extra hour to the stated DST
time zone. The *.KUN chart remains flawless but the chart moved into a QCK folder becomes flawed as it
is calculated for an epoch which is one hour ahead of what it actually was. This is because when
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transferring a chart to a quick chart folder, the program is flagging the entry as a daylight savings entry, but
the time zone value recorded next to it is not correct. There are a large number of charts supplied with the
program in the *.QCK format. In order to avoid significant errors, before using any of these, users must
load each of these in a text editor (like Windows Notepad) and manually correct all the DST zone values.
For instance, in the ACTORS.QCK folder,
Black,Karen JUL 01 193905:00:00 AM CDT+06:00087W51'00 42N02'00 Park Ridge, GAQ
must be corrected by changing the CDT+06 to CDT+05, to read:
Black,Karen JUL 01 193905:00:00 AM CDT+05:00087W51'00 42N02'00 Park Ridge, GAQ
When creating new QCK chart files one may wish to avoid the daylight savings 'bug' by creating a chart for
the corresponding standard time instead of daylight savings time. In other words, instead of a 5:30 AM
CDT, one would enter the birth time as 4:30 AM CST. An easy fix (has been FIXED in version 4.5). It
must be noted that charts cannot be extracted from *.QCK files and saved as individual *.KUN chart files.
It is very easy to use a text editor or word processor and to copy and paste lines of birthdata from different
QCK files and create a QCK file of one’s choice, though. The program only worked with charts of people
born after 1806. It let me calculate charts from earlier epochs but could not reopen these files or save these
to the *.QCK folders without crashing.
DISPLAYS AND HARD COPY OUTPUT: The program provides the viewing of the various horoscopic
information in three types of screen displays. The commonest screen used by most would be the
customizable worksheet, which can be dumped to the printer, followed by special charts and tables (such as
transits, yogas, sudarshana wheel) and a print-preview display. Some of the detailed tables such as those
showing vimshopaka, bhavbal and shadbal distribution or mrityubhagas are available on screen only
through print-preview (or hard copy output), although a shadbal bottom line is available as a histogram as a
worksheet option. The program supports several pre-defined printouts and a cover page. It also allows you
to create a customized print layout or modify existing ones for a more personalized look. The page design
tool is a powerful feature, works very well and is extremely helpful. There are placement aids provided
which make the task easy even for someone like me with little artistic ability or page layout experience. If
the program allowed one to duplicate the already-defined format as a template for a new print-definition it
would have been even more useful. The way it is set up, there is no easy way to restore any of the original
print definitions (factory default!) that come with the program, after having changed a few things around. It
is strongly advised to work on a new or empty style-blank.
WORKSHEET: The main working display is arranged like a worksheet with window-panes. One can
display most chart, tables and graphs in 4 to 16 window 'panes' on one screen, each pane holding an item
such as a rashi chart, vargas (for instance, one can have all 16 vargas displayed on the same screen by using
the 4x4 layout). The charts can be in the wheel (used in western astrology and by Eastern Indian
astrologers) or the North Indian diamond or the South Indian monopoly board formats. A user-selectable
'large' chart that takes up 4 squares while providing a beautiful border and planetary degrees is a nice touch.
Altering a worksheet is very easy and straightforward. It must be borne in mind that the worksheet concept
provides an extremely flexible and very powerful means of looking at a series of charts and tables. One can
view different dashas side by side along with transit charts or pick and choose the vargas of interest.
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Professional and research-oriented jyotishis would simply love this feature. The ease and speed with which
one can select or change the displayed item in a given square is truly incredible and encourages one to try
out different options that one would normally shy away from. The good gets even better since
PARASHARA'S LIGHT allows you to switch between FOUR user-defined worksheets (giving an easy
access to up to 64 items of interest, each holding a different piece of information!). Calculations are very
rapid in PARASHARA'S LIGHT and it is a cinch to change ayanamshas, or to set different calculation
options for dasha years and other things on the fly, without having to quit the work area. There are many
thorny issues in jyotish which can be readily toggled and played around with by serious students and
researchers who use this program. This is definitely a major strength of the program.
DASHAS AND MORE: PARASHARA'S LIGHT allows 14 natal dashas, up to 5 levels of sub-periods and
where applicable while using any of the 10 orienting points ranging from the ascendant to Ketu. By using
the worksheet layout, it becomes easy to display many of these on the same screen and to figure out what is
going on in the different areas. This program would make it very easy for one to carry out comparisons
between different dasha systems used for timing of events, making it veritably, a jyotish student's dream
come true. This kind of arrangement will prove very useful for rectifications, since PARASHARA'S
LIGHT allows one to edit birth data very easily through an edit window as well as an on-screen floating
time-change tool. Even on the 486-66 all the parameters were recalculated instantaneously. The software
provides another screen, dedicated to rectification, that shows up the different dasha periods lining up for
events entered into the program by you, for small increments in the birth time (the steps can be varied with
the zoom feature). One can thus see which of the epochs make the significant/relevant dashas line up
properly with a series of events. The dashas can be toggled between vimshottari, ashtottari and yogini in
this screen. Kalachakra dasha is the one which is the most sensitive to errors in birth time and since it is
available in the program it would have made a useful addition to this screen. One can specify up to 20
events for rectification. I would have found it useful if the program could be made to remember the last
place and coordinates used when entering the events one by one. There is also a very useful option that
allows one to see the time bound in the case of varga charts. For example, the program will show above the
navamsha chart that the Leo navamsha would be rising between 3:33 PM and 3:47 PM. This can help in
rectification if one is familiar with the attributes of the finer vargas like shastiyamsha and nadiyamsha
which change within a very short interval of time. With all these different ways of lining up events and
charts, the onerous task of birth time rectification indeed becomes a lot easier with PARASHARA'S
LIGHT.
TAJIKA AND TRANSITS: PARASHARA'S LIGHT provides the tajika lover with a variety of tools, with
special dashas and different ways of orienting the varshaphal dashas, etc. Tajika vargas and tajika sahams
are well-supported. Additionally, the software has a sophisticated transit module which provides a lot of
information and control 'buttons' that allow one to move forward and backward, at variable speeds, while
providing capability of recording and replaying transit segments (for honing in on a critical transit). Moving
forward or backward, one step at a time can be achieved by using the pause button or using the set date
function. To its credit, the PARASHARA'S LIGHT transit screen shows useful information such as sign
disposition and nakshatra placement of the planets, kakshya and ashtakvarg situation of transit planets. A
static transit chart (which does double duty as the prashna or horary chart) is available in the worksheet
layout, the date and time can be changed to suit one’s need. It would have been desirable if an abbreviated
but dynamic transit wheel could be selected as a pane in the worksheet. However, this is not a deficiency at
all as one can switch screens easily without any delay. There are other ways of viewing TRANSIT
available, including transits to selected points in a chart or a monthly graphical ephemeris that draws the
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transiting planets as 'tracks' and shows up conjunctions in transit and dasha changes (upto 4th level) very
neatly. This option is a bit 'sensitive' and occasionally crashed the program (more readily on the 486 than
the Pentiums). I could avoid this by always selecting the muhurtha option before the graphical ephemeris
option (they are neighbors on the list of selections and it appears that they have a 'thing' going on between
the two of them!). Also, I resorted to changing the transit month by using the set date button instead of the
next month, previous month buttons and staying away from going back and forth between the transit graph
and calendar option both of which tended to crash the program. Through using different video board and
drivers, I have determined that this 'bug' has something to do with the video-board and driver used. There
are different options affected depending on whether one is using 64K or 256 colors and some boards
(Cirrus Logic, for instance) are more sensitive than others (ATI), moreover, problems occur with some but
not all .KUN files, just to make life a bit more interesting. I have been assured that the program code has
now been better optimized reducing the likelihood of this bug from acting up in most systems (version 4.0.1
does not have the problem when used under W95 and version 4.5 does not have the problem when running
under W95, W3.1 or W3.11). Carrying our discussion onwards, adding a horizontal dotted grid line for
lining up dates and planetary positions and a simultaneous display of the natal positions of planets perhaps
shown as colored 'boxes' might have improved the utility of this mode even more, as one could then have
seen the transit to natal contacts directly. Under Research, there is a feature that allows one to track a
specific transit, such as "When will Sun transit natal Jupiter?". There are other 'transit-hits' options also
available. The searching is very rapid.
INTERPRETATIONS AND BEGINNER'S AIDS: In addition to its many technical help screens, the
program offers astrological aids and interpretations, such as descriptions of yogas, listing of attributes of
planets (invoked by clicking the mouse while pointing at a planet in a chart), readings for dasha (and subperiods) from one of the translated versions of Brihat Parashara Hora Shastra (readers must note that there
are differences between several versions of hardcopy translations available for the reference classics).
These would prove helpful to students of jyotish and for those who wish to use these 'interpretations' as
seeds or jumping points for their own. The program saves the readings specific to a chart as text files which
can then be combined and used in jyotish reports. It cannot be stressed strongly enough that one must not
take the individual capsule readings for each combination, by itself, too seriously. It is the resultant of many
yogas or arishtas that one must be looking for, most of the times.
OTHER GOODIES: Standard jyotish options, charts, selectable special optional modes of calculation, such
as, calculation of dashas by longitude of arc vs. time spent by the Moon in an asterism, and ease of use
highlight the strengths of the program. The biggest advantage of the program is its SPEED OF
CALCULATIONS which makes hopping from chart to chart, or screen to screen a very easy and nearly
seamless process.
The program sports a muhurtha (electional astrology) calculator which shows relevant information and a
'thermometer' that shows if the epoch would be a good one for general purpose, marriage or for traveling.
Also shown are standard panchang items, yoga, karana, tithi and the rashi and navamsha chart for the
moment selected, as well as a table of planetary longitudes, nakshatra position, etc. This can serve as a very
useful ready reckoner panchang. The time-change tool described earlier works well with this screen and one
can step through time for tuning into the most opportune moment. Version 4.5 expands the range of periods
by which one can move forwards and backwards, although this could be a beta feature since the labeling of
the extra buttons was not done!).
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Practically all of the screens can be captured as images or printed from PARASHARA'S LIGHT; however,
it would have been nice to be able to save some of these as a text file for E-mailing or for sending through
mail after saving on a floppy.
RESEARCH: There are two research modules in this program, one of which allows you to create search
strings for three sets of parameters connected by a Boolean operator. For example, one could develop a
search strategy, such as, "Find the charts in which Gemini is aspected by the lord of 4" AND "house 3 is
occupied by Rahu". This can serve as a very powerful study-aid and also allow one to search for your very
own new combinations in a set of charts. The execution of these searches is reasonably fast (few minutes or
less) and adds to the general usefulness of PARASHARA'S LIGHT. The other RESEARCH module in this
program lets you search for similarities, such as ascendants, signs and nakshatras occupied by the planets or
aspects, dignities, conjunctions, shadbal and ashtakvarg in a set of charts, the 'set' being determined by the
*.QCK folder that contains the charts under study. On my slowest system (486-DX2 66), the program
searched a folder with 150 charts for all aspects in only 10 seconds and for dignities in about 40 seconds, a
very commendable performance. The research option also allows one to find out when a specific transit
would occur. I ran into some problems (FIXED in version 4.5) when running some of the options (X
making a square aspect or being within 45 deg of Y being two such situations, this option is primarily for
calculation of sadhe-sathis of Saturn based on Jyotishi Katwe's recommendations (which I have personally
found more satisfactory in several cases as opposed to using the entire sign regardless of the position of
natal Moon), most others utilize sadhe Sati to extend from the entire sign before to the one after the natal
Moon's placement). Despite these few glitches, the software does allow one to do some useful research and
to carry out some interesting pattern-matching. It is easy to quickly test in a QCK collection of horoscopes,
when someone makes a comment such as, "Saturn in the fifth always leads to childlessness". In allowing
the user to select the parameters for searching, the process has been made more efficient and the search
time is cut down. For instance, it makes good sense at times to not search for nakshatras when the primary
intention is to look at the signs, although there are situations where an 'all-out search' used by other
programs might be a useful, albeit, slower strategy, such as when looking for a new yoga, etc. However, I
would have been happier if the program allowed for more levels of logical operations. Currently, it allows
one to create only two sets of attributes (as shown in the above example). More levels would have made the
search slower, but with most contemporary computer systems overflowing with siliconic power, raging at
166 Mhz, and higher, the slowness of execution might not have been a significant hurdle at all. Perhaps a
'search query' screen which allows one to write a 'search-statement' using pre-defined keywords and logical
operators such as AND, OR and NOT (the latter can be very useful in sharpening the search!) perhaps
through using the 'yoga' codes built into and used by the program would have allowed experienced users
and serious researchers to carry out some very sophisticated research. Those who have read Richard
Houck's Digital Astrology would find much practical use in experimenting with the ashtakavarg kaksha
system, which is supported well in this program (both versions).
ROLLING YOUR OWN YOGAS: While many would be perfectly happy with the thousands of yogas
given in the program and the readings provided for users, the fact is that most of such 'canned' yoga (and
dasha) readings generally do not work too well in many charts. This is because all of the programs that
allow the pattern-identification of yogas, unfortunately, simply stop there. This could result in the
identification of scores of combinations in a chart many of which would be mutually contradictory. On the
other hand, yoga-identification can be of great use to the student in learning which yogas work and which
ones do not or in research (How many have a certain wealth yoga and where do they fall on the Bill Gates'
scale of spare change?). However, as all astute jyotishis readily learn, yogas also depend on the strength of
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the planets involved, as well as on the nativity experiencing the corresponding or related dashas in many
cases for yoga-fructification. And then there are yogas that modify other yogas. None of these and other
critical factors are taken into account by any of the software available, partly because the rules are not wellunderstood or readily disseminated by jyotishis that know. It cannot be denied that there is a lot about
practical jyotish that is not stated clearly or at all in the classical texts and is only slowly forthcoming from
those who use the rules in practice. This situation is reversing as interest in jyotish continues to grow and
the book market becomes more lucrative for those who have something to tell (write) about. Eventually,
one hopes, the rudimentary 'yoga' section in the existing software would also grow up into something that is
more applicable and useful and this would prove to be a giant step towards developing a better 'interpretive'
jyotish software package than has been possible so far.
Be that as it may, PARASHARA'S LIGHT provides the user with a simple way of adding new yogas to the
repertoire already included in the program. For this, one defines yogas using any text editor (like
WINDOWS NOTEPAD or equivalent) and creates a yoga-code, followed by its interpretation (description
and reading) and then saves these in one of the 6 user text files supported by the program. You could have
all the yogas in one big file or split them over a set of these.
An example of a yoga file would be like the following:
~R9i!1*8i!1*L1i!a~ (yoga code)
Crystal Pages #311-96 (identifier or label)
The individual has subtle communication difficulties and finds it easier to communicate with those not
intimately related, such as at work with coworkers than with family members. The general disposition is
very materialistically-oriented and pragmatism supervenes, emotions are well bottled-up, at times overly so.
(Reading)
Here are the meanings of the codes used ~ = delimiter indicating a yoga code R9 = Rashi #9, dhanu or
Sagittarius i = stands for equal to, or 'is in' in this context !1 = house #9 So far we defined, "dhanu is rising"
* = logical AND operation (gets precedence over an OR) 8 = planet #8 or Rahu (Sun =1 Moon =2 .... Ketu
= 9) i = is in !1 = ascendant or house #1 * = AND L1 = lord of ascendant (house #1) i = is in !a = a trika or
dusthana house (6th, 8th or 12th) ~ = delimiter
So, all together, the yoga reads, ~if Sagittarius is rising AND Rahu is in first house AND lagnesha is in a
dusthana~ then the reading applies. Following this there would be a blank line separating this from the next
yoga in the file. It is a very easy way of coding, once someone has had a bit of practice and if one is
familiar with the fundamentals of astrology, such as, the order of planets and their various attributes.
While we are on the topic of yogas, it must be noted that PARASHARA's Light does not allow users to
toggle between using the whole-sign-as-a-house vs. other house systems. Many yogas described in texts are
based on a planet being located in a house, e.g., "When Jupiter is in the 2nd house ...". Now, one can have
Cancer rising with Jupiter in the very end of Cancer which will put it in the second house if using a housedivision system such as equal or Shripati. Some astrologers would consider Jupiter in this example as
placed in the first and not the second house, because they would consider the entire sign as the house. The
classical texts or contemporary experts are not unanimous or for that matter clear on this point, whether to
utilize the whole sign, the Shripati houses or equal houses when considering some or all yogas. Some
programs, such as, Goravani Jyotish allow the user to select either the whole sign or one of the popular
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house systems for yoga and benefic/malefic determinations. PARASHARA'S LIGHT does not permit this.
Since no one has conclusively shown the validity of using the mathematical house division systems (which
are of the averaging type or not universally used), it would have been desirable to allow the user to
determine which path he or she chooses to follow. Generally speaking, Jyotishis have a large number of
'variant' opinions, most of these being generally based on anecdotal recollections and less often on
documented and demonstrable proof. It must be realized that the latter is difficult to produce since different
ways of interpreting can bring into play, different ways of explaining a combination or other indicator in a
given set of charts. In view of this 'fluidity' of subjective interpretations, the forcing of bhavs over signs
could lead to a significant problem for some users. To its credit, PARASHARA'S LIGHT does allow one to
modify the benefic/malefic roles of planets for different ascendants through an editing screen, also, it
allows one to utilize the lunar sidereal year for calculating dashas. Most other programs only allow 365.25
and 360 day years. Many other alternative calculation parameters are selectable in the program.
NOVICE ALERT!: As is true for most major jyotish software, there are so many features and options, that
there is always a certain potential for punching in the wrong value such as unintentionally selecting a
variant ayanamsha, typing in latitude instead of longitude, entering the month and date in the wrong order
(turning an August 5th birth into a May 8th birth!), etc., that it pays to be extra careful and deliberately
meticulous in rechecking the data that is entered. When all is said and done, in PARASHARA'S LIGHT,
any typos are less painful because of the blindingly rapid recalculation times. It is nothing less than sheer
joy to see the screen come up almost instantly with newly calculated figures.
BOTTOM LINE: Overall, PARASHARA'S LIGHT is a delightful, capable and a fairly accurate program
that can serve all levels of jyotishis very well. All major options work smoothly in the program. Many of
the glitches and inconveniences that I found and actually deliberately went looking for as a reviewer may
not even significantly affect the use that many would typically put this program to. Most, if not all the
glitches can be avoided or fixed by adopting alternate ways of doing things, some outlined in this article, so
these should not be considered a deterrent against acquiring the program. The software represents a very
strong package which has many unique features that can work complementarily with other popular jyotish
programs and collectively the suite of programs can only strengthen your astrological hand.
PARASHARA'S LIGHT is extremely forgiving of the power of the computer system one is using, so if you
are using pre-pentium computer systems, then this richly featured Windows jyotish program is probably the
only significant jyotish software for you.
ADDENDUM ON VERSION 4.5 (added January 1999): This is the current version in which the
programmers of Parashara's Light have eliminated 'bugs' such as the crash in the graphical ephemeris mode
that occurred with Windows 3.1, or the erroneous transfer of data to QCK charts in DST births. The new
version has also acquired some nice touches such as several optional backgrounds (which I turned off to
increase speed of execution) and a calculator that seems to allow one to generate points similar to 'saham's
that are reduced in modulo to the beginning of the zodiac. I need to play with this one a bit more to fully
understand its utility. Gone are the bugs that caused crashes in some of the sadesati transit calculations
under research options. A 'Timeline' option allows one to view one month at a time, either the transits
(graphical ephemeris screen) or the ashtakavarg kaksha alongwith a display of planets that go R or D during
the month. The year or month can be changed easily. This is a rather interesting way of viewing these
significant transit influences which will be of great interest to explorers of the transits/ashtakvarga
techniques. The 4.5 version also sports a much expanded worldwide atlas which one has the option to add
or ignore when installing the program. Those who have the ACS atlas would choose the 'ignore' option.
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There have been some changes made to the interface as well which I liked but that is always a matter of
personal preference. Those who have been annoyed by the need to overwrite 'Fairfield' coordinates when
adding each new 'event' would breathe a shortlasting sigh of relief when they would view "use the place as
default" button. However, when they go on to add the next event, they would be disappointed to see
Fairfield pop up again (even if you exit the program and restart it again). I personally find this to be a minor
annoyance because of the compensation provided by the faster executing atlas with the 'auto-lookup' option
that saves valuable time. The new features simply beg for a new manual and enhancement of the online
help file both of which are perhaps forthcoming in future. If you are a beginner and do not have Houck's
Digital Astrology book and other material, you are very much on your own for now for the kaksha feature,
etc. However, let this not deter one from seriously considering the software which continues to provide
solid performance (more solid than before and other comparable programs, in terms of stability and speed),
while providing many more dashas than are generally available. A truly customizable chart search feature
which would allow the advanced user to use a special configuration file containing the yoga-codes used by
the program would be a great godsend. I loved the fact that Michiel has allowed one to specify individually
the number of charts that can be displayed in each of the four worksheets (earlier versions applied the
chosen number to be applied to all four at the same time). This improves the productivity as I can
customize the displays to show a macroview of a horoscope (rashi, navamsha, dashas, karakas, strengths
and current transit) or all 16 vargas without having to fiddle with the Option-Worksheet dimensions ... etc.
for each view to suit my taste and needs. I was glad to note that the version 4.5 continues to allow me to
display the same chart with different calculation options simultaneously with a bit of trickery. This is an
undocumented feature and the way I carried it out was to have a worksheet with 2x2 or 3x3 cells displaying
the rashi, dashas, some vargas, etc. I would open the same chart twice and then show them simultaneously
(tiled windows display). Then selecting the right-hand panel, I would change the calculation and dasha
options, such as ayanamsha, dasha year duration, etc. Now as long as I do not use any other calculations or
use ALT-TAB task switching, I can view onscreen the two versions of the same chart, one with Lahiri
ayanamsha-365 day duration, for instance and the other one with Yukteshwar-327.85 day duration, for
instance. I am not aware of any other program that would allow such simultaneous A-B visual comparisons
on screen. Unfortunately, only the highlighted worksheet can be saved to clipboard or dumped to the printer
directly, so you will have to be contented with onscreen comparison/study of the charts.
Overall, very admirable advancements were there in this version which would serve the needs of a very
large number of individuals who have a serious interest in jyotish and who love exploring a chart in many
different ways.
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E2: GORAVANI JYOTISH FOR WINDOWS/MAC (V. 1.92): A USER REVIEW
[Windows version]
published in NCGR memberletter Aug/Sep 1997
Being ahead of prevailing times can have its disadvantages. When GORAVANI JYOTISH (GJ) first
made its debut a few years ago, 386s ruled the roost, magnetic real estate was a seller's market and RAM
was a dirty word. Personal computing has made major strides since those barbaric days some three years
ago. A Pentium is not a luxury anymore, 80 MB of harddisk space to hold the program, atlas and thousands
of charts is not exactly prime real estate in terms of magnetic mass storage, and the mention of 8+ MBs of
RAM hardly makes any jaws drop in this era of siliconic decadence.
The multitude of fairly intricate mathematical techniques that must be utilized in full-scale jyotish
simply cries out for a computer. Most jyotish programs that are available today do a comparably fine job.
They typically include a vast armamentarium of techniques and tools that readily overreach the capabilities
and needs of most students and even of many professional astrologers. Many of these techniques have been
arguably validated, anecdotally endorsed and therefore provide wonderful material for research. GJ
provides things such as multiple dashas displayed side by side, a decent helping of Krishnamurty paddhati,
divisional charts galore, ashtakvargs, customizable graphs, umpteen ways of looking at transits, etc. GJ in
the current incarnation has many of the earlier bugs ironed out and can be used as a stable and reliable
software by professionals. Gone are the older algorithms, now replaced by more accurate and spaceefficient algoriithms for calculating planetary longitudes (geo and helio) and other terms.
GJ produces an extremely high quality output both on the screen as well as on paper. There are
many 'arrangements' possible, including customized chart report combinations, graphs and reports, some of
which can chew up a substantial amount of bark, 25+ pages being typical. I personally love the one page
professional report that shows the rashi, navamsha, bhav chart, dasha-bhuktis, griha and bhav bals and
vimshopak, ashtakvarg, Jaimini karaks, yogi table and the planetary longitudes with lots of other neatly
arranged details. The ability to get printouts that show dashas and transits side by side is another helpful
output. An astrological delineation is a contemplative, meditative process and it helps to have an
esthetically pleasing layout that is clear, flexible and informative, with the on-screen arrangement flowing
and fitting just right, all very beautifully accomplished in GJ. The recent versions have included the color
hardcopy output, a very nice touch. All printouts can be sent to the screen and can then be captured using a
tool such as Corel-capture and saved as an image file for electronic transmission. Screen outputs can also
be dumped to the printer while viewing those.
In my view, what places this software on a high pedestal is its research/educational capability.
Ancient vedic texts typically were composed as collections of verses that described the various yogas and
arishtas, astrological combinations that are associated with certain influences and scenarios in life.
Typically, they are not accompanied with comment or explanations and even fewer example horoscopes. It
is truly heartening to see that modern teachers and translators are doing a tremendous job towards
abolishing that hiatus. Even then, students find it very confusing to try and imbibe all the factual
information and to convert it into knowledge that sticks around in their head. There are literally thousands
of combinations. Human memory being variable and less than perfect, it is comforting to have a program
that has a built-in comprehensive repertoire of the combinations and the ability to identify these in a chart
under study. However, GJ takes it a step further and allows one to identify similar 'patterns' of planetary
associations in a group of charts, making it a very powerful study and research-aid. Its roster features
allows one to conduct a multi-level sorting of the active charts, hundreds of which could be accommodated
by the program. It is possible to look at a collection of charts and identify similarities that might not exist in
the readings database of the program, which is user-editable, so one can add or modify tags and new
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readings. It is technically possible to define a heretofore unidentified combination, you very own new yoga.
Das has made a very wise decision to also include the 'find the readings' feature in the student
version that sells for less than half the price of the professional version. The student version can be
upgraded to the PRO version by paying the difference in prices, thus protecting your investment. The
readings database is well referenced and fairly extensive. Experience teaches that combinations must not be
taken literally, in isolation and without consideration of rulerships, dispositions, karakattwas, bals and
dashas etc. of the participants of a yoga, something that is more efficiently done by the jyotishi rather than a
program. There have been criticisms aimed at programs that look at numerous yogas, of variable
significance and validity; however, I would rather have a program, like GJ, that identifies even the minor
yogas and leaves me with the choice of including or excluding those from my interpretive matrix, than a
program that blissfully ignores the presence of such combinations that might turn out to be important.
Computers are vastly superior over humans at pattern-recognition and I am happy that Das decided to
include as many combinations as he could in his software. One can edit or add to the readings database with
ease. And everything works!
GJ supports many variants of the Vimshottari dasha, as well as Yogini and Chara dashas. I would
have loved to see additional things such as Kalachakra and conditional dashas included in the program, not
because they are better than vimshottari, yogini or chara, but because this is a research-capable program
and the more tools the merrier. There are plans to expand this area of the program. Das is certainly not shy
when he calls his 'brain-child' a 'Rolls Royce' of astrological programs. It sure needs a system with lots of
resources such as a fast CPU, lots of RAM and a big harddrive. I ran the program on a Pentium 75, 16 MB
RAM system, representing the absolute rock-bottom standard that prevails today, and the following times
resulted:
OPERATION
Time in seconds
a) Initial (time to get to main menu)
b) Selecting CHARTS option, the time
to get to the data entry screen
c) Basic planet data
d) Vargas
e) Nak shatras
f) Bals, KP, planet list etc.
g) Finding yogas
h) Readings (50% point, half time)
i) Readings (100% done)
4
3
9
11
35
13
31
55
Total time for calculating a chart
from po int of data en try (b onw ards)
123
Research (attribute similarity determination)
between 9 charts, producing a 95 pages long list
7
20 minutes
On a 386 SL/SX 25 Mhz laptop with 8MB memory, the time to calculate a chart took about 16 minutes, on
a 486-DX2-66 with 8 MB RAM, it took about 4 minutes to calculate each chart, which is still a reasonable
time to work with. The output was tested using laser and inkjet printers. Both were superb.
Online help though adequate, is not of the context-sensitive kind that we have gotten used to in
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modern Windows programs. Students and even experienced users would love the pop-up reference tables
for seeing the naisargika relationships, karaks and many other explanatory notes and articles on many
topics on Jyotish. The program allows one to incorporate transsaturnine planets and other aids such as the
wheels layout that would make it easier for interested tropical astrologers to ease into jyotish. Certain
special techniques such as tertiary progressed stations and lotus medicine are available for those who might
wish to try these. The hardcopy version of the User's Manual has recently been updated. The program
comes with electronic versions of interesting vedic astrological and spiritual material, such as excerpts from
Shrimad Bhagwat, the Gita, Frawley's Astrology of the seers, Goravani's astrological writings, etc. GJ sure
has a distinctive character.
GJ has most standard options, flexible output and report-writing tools, ephemeris generator, a builtin expandable atlas (it works with the ACS atlas too) and other standard and special bells and whistles. It
has a built-in database of thousands of celebrity charts and charts for Mundane astrology (Penfield
Collection). It is an ideal program for learning and practicing and researching vedic astrology.
Software such as GJ are difficult and time consuming to test comprehensively. Very few would
have the necessary knowledge and experience to test the validity of all the techniques that are incorporated
in this software. Few would actually end up using all the features at one time or another. I did not run into
any fatal errors or gross miscalculations in the current version. The numeric output was comparable if not
better in accuracy to other software used by professionals. There are minor variances in the vedic system in
the way that 'bals' are calculated or how ashtakvargs and varshaphalas are determined and this shows up
between different programs at times. After sales support has been excellent, so far.
Overall, using GJ has turned out to be a very positive experience. Clearly, good planning, and
excellent designing have gone into creating this program. It is hard to miss the presence of hands-on
experience and astrological expertise that the designer of this software obviously possesses. That, the best
software is generally written by users is indeed true. In retrospect, one has to concede that Das Goravani is
not only an ambitious jyotishi-programmer, he is an individual of considerable foresight, one who read the
signs very well and accurately prejudged the state that personal computing would be in the years following
the introduction of his program.
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E3: IS COMPUTERIZED ASTROLOGICAL INTERPRETATION MERELY A FANTASTIC PIPE
DREAM?
Two of the major vedic astrology programs, namely, Goravani Jyotish and Parashara's Light allow
the users to tap into a database of combinations also known as yogas and arishtas and generate a reading.
These also allow the user to enter new readings and combinations which then can be read by the program.
The software being a very efficient pattern identifier takes a horoscope and determines the list of
combinations and interrelationships that exist in the horoscope and then look up the corresponding 'reading'.
Parashara's Light is a bit more organized and traditional and lets you scan one of the four texts (Brihat
Parashara Hora Shastra, Saravali, Garga Hora and Horasara) one by one or a file of yogas based on Drs.
Raman and Charak's books on yogas. Goravani Jyotish allows a similar search from a combined file that is
based on these and other texts. These are great tools for learning what the texts have to say about a given
horoscope. These are also great 'eye openers' that very clearly show why this 'spaghetti' approach does not
work in jyotish. I have tried these readings on groups of willing "guinea-pigs" who have for the most part
come back with less than satisfied scoring of this methodology. But, if these software packages are taking
the readings directly from the traditional texts which all jyotishis follow, then why does it not work?
A yoga or combination is basically dependent on planets, lordships, nature of planets and a certain
mutual configurations of these. For example, a horoscope having Jupiter in its sign of exaltation,
moolatrikona or own in kendra or angle from the ascendant would give rise to hamsa yoga, a mahapurusha
yoga which indicates the birth of a great soul. Even if we take the entire sign as a house, this yoga can arise
for:
Sagittarius, Virgo, Pisces and Gemini ascendants when Jupiter is in Pisces or Sagittarius
and for Aries, Cancer, Libra and Capricorn ascendants when Jupiter is in Cancer.
Now since Jupiter stays in sag, Cancer and Pisces signs for 3 years out of 12 (roughly one year per sign),
then in these three years, four signs rising per day would have the hamsa yoga. Even if we take the average
over each 12 year cycle, there would be thousands nay millions of mahapurushas being born during this
time period. Enough to solve all of the world's problems. However, the programs are considering all these
individuals as manifesting the yoga equally. How can this be? Even when Jupiter is exalted, it would be
varying in strength depending on whether it is in the 1st, 4th, 7th or 10th house. This is not taken into
account by the software. There would be other indications which would tend to modify and reduce if not
nullify the impact of the mahapurusha yoga depending on the star in which Jupiter is in and if it is aspected
by other planets, if it is strong or weak in vimshopaka and awastha (divisional strength), etc. This kind of
'weighting' is not applied by any program and it is unrealistic to expect the existing programs to carry this
out because despite the power of the current computer systems, a thorough multifactorial matching and
look-up as the full scale reading involves would make the program run extremely slowly, if at all!
There is another problem at hand. Programmers can only program what is known. Though there
have been some attempts at breaking down the 'delineation' steps that go on in the jyotishi's brain, it is often
not easy to account for all the steps. Some of the steps are mere nuances and subtle and most jyotishis if
they were to write down the steps in their thinking would probably lose the train of thought. What one
needs is jyotishis that can speak out the steps as they delineate and then the steps be reconstituted in the
form of coding. This can be a humongous project and can best be done through spoken readings (into tape)
rather than the jyotishi writing down the steps, since speaking is faster than writing. Until this can be done
in all details, the 'steps' would be choppy and leave something out from the coding process. Also, the
'strategy' v from jyotishi to jyotishi and this can further introduce variations.
If the currently available software can add certain steps to the process, namely, by incorporating the
strengths of the participating planets, and taking into account their benefic or malefic nature, as well as
shadvarga strengths, the yogas can be made more selective and narrower in scope. This should not be
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difficult, since both of these programs calculate these variables and have 'tags' or "identifiers" that they
"understand" and can use in the selection/identification process. They can also identify if the related periods
would operate in the nativity's life and this can further improve the meaningfulness of the 'hit'. This may be
of more relevance in yogas that are more time-sensitive than the example we have chosen which is believed
to operate throughout one’s life.
However, a delineation is not simply the identification of yogas and arishtas, although these do
represent a significant step in the overall process. Some of the steps have been discussed in earlier chapters
and it is easy to see how complex the entire process can be, particularly if one were to look at the
indications from the ascendant, Moon and from other personal references, such as the atmakarak, or the
arudhas, etc.
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CHAPTER XXVIII: INTRODUCTION TO REMEDIAL ASTROLOGY
Many modern astrologers and students of astrology have an uneasy relationship with remedial
astrology. While some people do not think twice before using the term 'science' when describing astrology,
none of us are really oblivious to the empirical nature of the craft of astrology. We live in a reality (for the
most part) which is deeply grounded in the physical/material and with symbols of rational thinking and
scientific progress all around us governing most areas of our daily living, it is hard not to feel uneasy when
we move away from a very earthy and rational way of looking at things. When the cause and effect links
seem to weaken and become tenuous, we understandably become anxious. This has nothing to do with what
is indeed true or what works, but just the different natures of the physical reality that we live in and that one
where the effects that we study under astrology, originate. Astrology, if we take a step away from the usual
beaten path, itself falls in a category that many skeptics consider to be a product of superstitious thinking.
Most of these people are perhaps misinformed, if not totally ignorant, and convincing them by using their
rules of understanding becomes even more difficult because truth be told, we astrologers ourselves do not
truly know the modus operandi of astrology. We take for granted many primary assumptions. Such as, why
does Jupiter signify whatever it signifies? Why is Aries ruled by Mars? How do different orientations of the
zodiac work? How do planets affect, influence or even indicate certain effects? When does fate reign
supreme and when does free-will hold the reins? Despite the lack of concrete and rational explanations, we
continue to practice and believe in astrology because we and those before us, whose judgment we trust,
have empirically observed that it works. This, in itself is not something that we should feel embarrassed or
small about. Many of the modern pharmaceutical preparations that we use, started out as folk remedies,
were used for centuries because someone serendipitously tried them out, and those worked. The path from
'superstition' to science may be seen to extend between the willow bark to the wonder drug aspirin, and
from the common foxglove plant to the life restoring digoxin used to spike up failing hearts.
I see astrologers as a daring breed of pioneers willingly exploring uncharted waters. But, many a
modern astrologer draws the line when it comes to the use of astro-remedies; remedies such as gemstones,
which are believed to resonate with or against certain planetary vibrations or qualities. I admit that many
assumptions are implied here. What are these planetary vibrations? Why can we not measure these with our
marvelous scopes and gauges? Are these energies akin to light, magnetism, sound, or do they represent a
subtle form that lies beyond our physical perception? On somewhat similar principles lies the basis for use
of natural essences (flower essences), herbs, which are utilized in rectifying ill effects caused by or relating
to planetary afflictions.
Vedic astrology, despite its very strong ties with the Karmic theory that often implies a 'fatalistic'
slant, has a very well developed and detailed remedial system. Ironically, this also underscores the fact that
vedic astrology supports the view that destiny can be changed by our actions and rituals, and hence
advocates the supremacy of free-will. The armamentarium of the Jyotishi (vedic astrologer) includes tools
such as penance, fasting, special sound vibrations (mantras), glyphs and devices (yantras), as well as
religious ceremonies (pooja) incorporating charity. Some of these undoubtedly sound 'fantastic'', or perhaps
even voodooishly magical to the modern mind, even to some of us who have otherwise an unshakable faith
in astrology. In matters of 'belief' such as these, there is always a degree of personal judgment involved. We
alone ultimately decide how far we would be willing to let our circle of acceptance, our perimeter of
perceived reality stretch, regardless of the truth or converse of a tenet. It must be noted that even within
science, many scientific phenomena sound magical and fantastic, despite satisfactory explanations.
Medicine is probably privileged to have a lion's share of witnessing such.
Although it is a human tendency to reduce everything down to the obvious, in most cases what lies
next to us, namely, the tangible earthy physical and material plane, we intuitively 'know' that we are not
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limited to that level of existence. A little introspection would reveal that the physical reality does not
contain our driving force either. While most changes do take place in the physical reality, the seeds for
these inevitably are sown in that nebulous, intangible plane of reality where thoughts live and dance. By no
stretch of imagination can we call our thoughts physical, can we? Our entire perception of the material
physical reality that we take for granted is in a sense anything but physical. The 'we' that we refer to does
not exist in our fingertips, and so anything that we touch is not directly perceived by us. The tactile (touchsensitive) receptors in our body get deformed and fire neuronal impulses, those are then carried all the way
to the appropriate areas in our brain and then based on a lot of comparisons and neuronal activity that we
are not conscious of, we become aware of the object that our fingers touched. Our perceptions, then, are
really the products of a system that involves physical action, stimulation, conduction, pattern matching,
comparisons, filtering out of the unnecessary information and projection. Be it sound, light or smell, we are
never really directly in communication with the physical world. Our bodies are in direct communication
with it, our sensory mechanisms are, but 'we' the perceivers are shielded from it all, so perhaps, that witness
that we call "we" does not actually exist in the physical reality at all! We are like the jet-pilot who is sitting
in a dark windowless cockpit and is connected to the 'outside' world through scopes, gauges and sensors.
The immediacy of touching something or someone that we perceive is the illusion that we create and call it
our body and world images or other descriptors and models that we use for convenience. As long as all
systems are working well, everything seems okay. And yet, all it takes to challenge our sense of reality,
based on our sensory perceptions, is a visit to the dentist where our mouth is anesthetized ('frozen') and
when we bring the cup of mouthwash to our numbed lips, the rim of the cup 'feels' broken. A quick glance
at the cup reveals that this is not so. But what if we were blindfolded? Though our lips inform us that the
cup is broken, we can still feel around the rim of the cup with our fingers and assure ourselves that it is
intact. In this simple scenario, our reality undergoes a moment of doubt, a moment of rearrangement of the
usual and expected, and although we regain our composure, it sure feels 'different' from when we can
actually 'see' the cup and feel it with our lips. Such is the nature of our 'reality'!
In vedic astrology, a given planet has two kinds of descriptors. It is either strong/weak (quantitative
attribute) or benefic/malefic (qualitative attribute). Many an astrologer refers to these two attributes
interchangeably, sometimes out of carelessness or worse. On the other hand there also exist in traditional
texts references to planets which are cruel, kruras, but which are not necessarily malefic -- kind of like
having a strict father or teacher. It is important to understand that gemstones are only capable of
strengthening weak planets. They must not be used when the planet is a malefic. As a ready-reckoner, when
a planet is in exaltation, in its own sign, in its special sign (moolatrikona), in the sign of a friend, in an
angle or trine or in its angle or kendra of power (Jupiter, Mercury in 1st, Venus, Moon in 4th, Saturn in 7th
and Mars, Sun in 10th), then it is strong. A similar brief consideration for determining the a malefic planet
would be, if it rules the 6th, 8th or 12th houses, if it rules the obstructive or badhaka house (11th, 7th or 9th
signs from the ascendant if the latter is in a cardinal, mutable or fixed sign, respectively). Evidently there is
more to these attribute determinations than this.
As a practical example, if the lord of the 6th house is weak (Moon for an Aquarius horoscope), we
must not recommend that the person wear pearls. On the other hand, if the Sun is in Libra in the same
horoscope, wearing a ruby (Sun's gemstone) would improve matters pertaining to the 7th house!
While weak benefics can be strengthened by gemstones, malefics can be propitiated by other forms
of remedials, including fasting, performing good deeds or giving charity, immersing oneself into mantras.
A malefic planet indicates a karmic factor that may be corrected, hence the importance of penance or
voluntary suffering. It must also be noted that though mantras can be utilized for strengthening weak
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planets as well; however, they are generally very specialized and require appropriate rituals in order to be
effective. Unfortunately, this has been underplayed by some modern jyotishis.
I prefer to view a birthchart as a map of the earthly manifestation and allocation of the cosmic
energy, the breath of life. The horoscopic houses are the 12 corridors of experience that are illuminated by
the 7 planetary candles, which are all manifestations of the prime energy. Each planet finds certain
corridors that are harmoniously and brightly lit by its light. These are its strong positions. There are also
those corridors that are not well lit (the planetary energy is not fully expressed) and one needs a booster
light, in the form of gemstones or herbs. Of the 7 candles, some candles have a clean flame (benefic), while
others also produce smoke (malefic). A candle might produce an intensely bright light with plumes of
smoke (a strong malefic) or it might produce a smokeless dim light (weak benefic). Think of it this way, if
gemstones are reflectors and condensors, then penance and mantra are like air purifiers in this analogy!
A gemstone may be worn to fortify a benefic planet that is weak in the natal chart at any time, or it
may be worn when its planetary period, such as vimshottari dasha or sub-dasha (a method of lunar
progression) is operational. In the case of slower moving planets, if they are weak in transit while one is
experiencing their dashas at an important phase in life, gemstones often help. Since, in these situations, the
planet is the source of the effect or the motivation factor, we would like it to be as strong as is possible. If
the planet is weak and malefic, then we would leave it untouched. This makes a weak malefic a karmic
windfall!
Selecting a gemstone is a complex and time-consuming process. Even many practicing astrologers
get discouraged, start cutting corners and eventually lose faith in the efficacy of using gems as remedies.
Some also start adopting less effective alternative approaches such as using secondary and tertiary stones,
all of which exercises eventually lead to disillusionment. Not only must the gemstone conform to the
physical and chemical specifications (purity, specific gravity etc.), it must be of the right size as well. Think
of gemstones as a physical remedy, a medicine. The weaker the planet, the stronger (bigger) the dose of the
gemstone is needed. The size should be determined by careful consideration of individual forms of strength
and weaknesses and their relative contributions, and not merely based on a composite number that the
number crunching engine churns out. Depending on the individual recipient's sensitivity, 'bigger may not
always be better". When prescribing a gemstone, do realize very clearly that you are disturbing a steady
state. Wearing one gemstone is going to alter the energy patterns in the chart and while strengthening one
aspect or area, it might affect other areas as well. Those might require palliative measures as well. All of
this requires experienced counsel and some thoughtful rumination.
Once a gemstone has been selected based on its physical properties etc., there must be a trial period.
A given gemstone, even though of the best quality might not harmonize with the person wearing them. It is
much better not to wear a gemstone, rather than wearing the wrong one or one that is not suited to the
individual. The gemstone to be tried must be cleansed by keeping it in clear water or milk overnight and
with other procedures. Then, the trial period, usually lasting at least three days and night must start on a
weekday which is ruled by or is harmonious to the planet whose gemstone is being tested. Due
consideration must be given to the lunar phase, sign, asterism and other transit influences. The gemstone
may be placed in a silk pouch and taped to the body with adhesive bandages, hung around the neck or
carried on one's person. It may be kept under one's pillow at night. If during the trial period, there is no
adverse effects on health, surroundings or during sleep, including not having bad dreams etc., then the
gemstone is considered suitable for wearing. If not, then another similar gemstone must be tried on. This
might be difficult to arrange with local jewellers, and more so if one is dealing with mail-order firms.
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Unfortunately, 'e' may not be the first letter in 'convenience', but it is in 'efficacy'!
Gemstones can be expensive and difficult to pick. Understandably, there is a rising trend to 'extract'
the essence of gems (somewhat like the Bach floral remedies). Any such procedure introduces a big
variable, the personal skill and capability of the person that is preparing the formulation. The level of
comfort of acceptance of these alternative gemotherapies varies amongst consumers, obviously. It may not
be unreasonable to assume that the less 'mass-produced' the process is, and the more familiarity there is in
the person preparing it with astrology and the chart of the individual for whom the remedy is being
prepared, the more effective the preparation would be. If a suitable energy exchange could be worked out
that does not end up being more expensive than the cost of a gemstone, this might sound like a practical
alternative if not a celestial bargain!
I have provided a table that gives the primary and alternative gemstones for the lights, planets and
nodes and have also suggested the recommended grains, herbs etc. The herbs must not be consumed but
kept around oneself and inhaled (without burning them!). The grains are generally used in India for giving
in charity or to break a planet-specific fast etc.
Sometimes doctors get lazy or for other reasons, they prescribe broad spectrum antibiotics which
can kill a wide variety of bugs. The broad-spectrum antibiotic of gemstones, the navagraha bracelet or ring
is becoming somewhat popular these days. It has gems that would take care of all planets. Now, if you have
followed my line of presentation so far, you would know why this shot-gun duck shoot is not desirable.
Depending on the spread of planets in a chart, the navagraha setting would need to be fine-tuned, in terms
of the relative quality and sizes etc. of the gems going into it, something that is not customarily done.
Mantras are very effective means of propitiating planets of all kinds, regardless of whether they are
weak or strong, malefic or benefic. More than just prayers or cleverly strung together sound vibrations that
have a primordial resonance with the energies of the Creation, mantras can serve as effective barriers, as
well as dynamic expressions of the soul-being. When we chant a mantra for a given planet, we are not
merely paying our respect to it, or our surrender, but we are in essence becoming one with the energies
represented by the planetary essence. Unless the mantra permeates our very being, whether we understand
the meaning of the words or not, unless it perfuses through each and every cell of our physical body and
other bodies, it would not become effective. Much is said about the process of initiation and attunement to a
certain mantra, preferably through the blessings of a guru, these procedures are thought to make the mantra
come alive.
One must be careful with mantras, because not all of those are benign or benevolent. There are
plenty of mantras that are less than divine and can bring much power followed by a karmic price that is
very dear, amortizing over several lifetimes. But, we are satisfied at being a gentle candle. After all, who
wants to be a human blow-torch!
Mantras can be utilized to directly attune oneself to the planetary energies, or they can be used to
cleanse gemstones and yantras whose use is directed at a specific planet or combination in the chart. More
than energizers or purifiers, mantras also have the power to reach the energy beings that are the spirit of a
gemstone. A gemstone can be viewed as a battery or storage form for cosmic energies. As those on the path
of jyotish would have or soon will realize, no planet is an unqualified benefic or malefic. Even within a
chart, and certainly not when different horoscopes are taken into account. Each gemstone, then, basically
holds dormant within its heart a positive and a negative energy. Apart from these planet-specific energies
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that are locked within its soul, each gemstone also has a distinct personality. There is no easily described
physical attribute of the gemstone itself that could help one distinguish such a pattern; however, these
unique signatures, if you will, are what make one stone different from another of the same kind and same
price. Those endowed with psychic perception can readily pick up these vibes. Those who have not gotten
to know that side of their being need not despair. They can perform the same kind of screening over a
period of few days and nights if they can arrange with their gem-dealer to bring a stone home for approval.
With one’s mind given to the stone, the spirits of the stone can easily communicate with the person wearing
the stone through subtle and not so subtle indications, a feeling of peace, joy, harmony, pleasant dreams,
can indicate the suitability of the match between the person and the gemstone. On the other hand,
unpleasant feelings, disturbing dreams, a feeling of strain and anxiety, malaise would indicate that the
gemstone is not suitable. It must be returned and another one sought. There are ways of cleansing minor
incompatibilities through pooja etc., and hopefully those who are prescribing gemstones are attending to
these details in their practice.
A little note for those who have been attuned to healing energies, particularly reiki. Reiki can be
very helpful in the gem-selection process and in its purification, etc. Those who are familiar with the
processes and symbols utilized in Reiki for cleansing crystals can be utilized. Physical methods involving
salts, etc. are not always necessary and the purification can be easily carried out through non-physical
means. Reiki can also be utilized to have a direct remedial healing effect through combining it and
knowledge about chakras and jyotish. I will leave it at that, for now.
Invoking the spirit-essence within a gemstone, therefore, is something that is necessary before its
full effects may be expressed and experienced.
Another very important remedial procedure that has been very effective in my experience involves
penance., fasting and charity. It must be realized that not all karma can be dissolved away with upaayes or
remedies. Not all karma needs to be dissolved. Karma is what generates our lessons and if we are not here
to learn, then why are we here?
Remedies must not become a hermit crab's borrowed shell. It is true that they can often very
effectively shield one from pain and loss, but the karma remains unless it is faced head on and understood,
the pain felt and released so that karmic healing can begin. Fasting, volunteer service and charity are
basically statements of one’s intent to voluntarily experience pain, deprivation, hardship, so that one can
resolve issues. Unlike the eye for an eye misconception, karma is no mindless executioner.
I shall now describe a very simple method which one can follow or prescribe to others without fear
of setting up some sort of a karmic cascade. The first step in this is to determine planets that are likely to
represent significant karmic areas. Some of your clients would be very aware of their selves, they would
have done the basic homework and this can be quite effective and helpful to the jyotishi. Something as
important and as ancient a companion such as our karm, the body of our actions is can not be expected to
leave its signature only in our charts. It would leave its traces in our palm prints, our thoughts and actions,
our experiences in life and in cyclic and repetitive actions or circumstances that are strategically placed to
attract our attention from other distractions in life!
Whether one enters into the study of a horoscope after knowing about the background of
experiences that the client has had, particularly when the client is spiritually mature and has no need to play
guessing games or needs proof that astrology works, an expensive exercise, by the way, since he or she is
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the one who is paying for it, OR one discerns certain accumulations of energies and strains in a chart, things
such as polar opposite planets, such as Venus and Mars, or Mars and Saturn, or Saturn or Sun when present
in the same sign or nakshatra, or when benefics, particularly luminaries, Sun and Moon are in close
proximity to the lunar nodes, or when a planet is combust because of its closeness to the Sun when it is
malefic in a horoscope, such as for someone with Pisces, Virgo or Capricorn rising -- in such situations, one
needs to look further into the areas represented by the afflicted planets. Planetary energies often manifest in
many different ways and the beginner, or for that matter advanced jyotishi, must not be shy to ask questions
to confirm and to aid in one’s diagnosis, especially when a costly remedy is being formulated. A reading is
not a wrestling match and it certainly has no room for showmanship. It is a serious opportunity where much
spiritual sharing can take place with lessons learned by both the client and the astrologer on many planes.
The best attitude that both the astrologer and client can be in is one of complete openness and surrender, not
to each other, but to the Supreme Intelligence that is overseeing the beautiful sharing that a jyotish reading
can be and should!
From a karmic perspective the trines are the most benefic houses and their lords must be considered
so. The planet that rules a trine and angle, also known as yogakaraka is also an important benefic. The
planets that rule the trik-bhavas, the tricky ones, the sixth, eighth and the twelfth are the malefics.
Obviously it goes without saying, that these houses are malefic areas too. Write down these planets, in two
lists, the benefics and malefics under the horoscope that you are studying. Many consider the deathsignifying planets, the marakas, and the kharesha or the lord of the 22nd drekkana falling in the 8th house
or the one ruling the 64th navamsha from the Moon, or the sign lord ruling the mandi or gulika sign, etc.
Let us leave these aside for now. The death-dealing planets in particular, I have reservations against calling
these as malefics. Death is a transition, not a finality, although it is a certainty, despite our myopic view of
reality, it need not be a malefic milestone. I find gulika and mandi more useful in horary and muhurtha
charts, not so much in natal analyses.
Now look for flaws in the list of benefics that you have prepared. Is any of these also ruling the trika
or 6th 8th 12th houses? Out it goes! Is one of these also a natural benefic and ruling the kendra houses, it
loses some points as a benefic. The planets that remain then need to be looked at. How strong are these,
based on standard scales of strength, shadbal if you have the means of finding those, or by using the
simplified system that you have learned earlier in this manual. Does a planet stand out in being unusually
weak? This is the one that might need some help. Then we look at the malefics in the same way. Is one
planet more malefic than the others? Is it also strong in bala? This is the one that might need to be focused
on. The weak malefic is a blessing in disguise, the strong benefic is a blessing manifest. The weak benefic
and the strong malefic planets are the ones that need karmic help!
Wearing the color represented by the strong benefic is helpful. Fasting on the days represented by
the strong malefic is helpful. The best help one can give a weak benefic is to wear its gemstone, but the
earlier described conditions apply. Helping charities signified by the weak benefic planet is something one
can easily do, or working as a volunteer to support the causes represented by the weak benefic is another
think that can be done. How to find the causes? This is where our lists of significators and karakattwa of
planets come in handy. Effort is what it is all about. The karma of the jyotishi is to work hard at the large
body of information that has been handed to us, and to synthesize patterns out of those!
Let us now look at the sample chart that we are going to prescribe a karmic remedy for:
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Remedial Exercise Chart
***********************************************************
*
* _
_ *
^
* _
_ * *
*
* _ 12 _ *
Moon
* _ 10 _ *
*
*
1 _ *
_
Mars(r)
_ * _9
*
*
_ *
* _
_ *
* _
*
*
_ *
* _ 11_ *
* _ *
* * _
Ketu
2
_ * _
8
Rahu
_ * *
*
* _
_ *
5
* _
Saturn _ *
*
*
* _
_ *
* _
_ *
*
*
3 _ * _
Jupiter
_ * _7
*
*
_ *
4
* _
_ *
6
* _
*
* _ *
Venus
*
_
*
Sun Mercury(r)
* _*
***********************************************************
VIMSHOTTARI DASHA PERIODS
DASHA antardasha
365 d Yr
360 d Yr
SA
SA
SA
Mars
Rahu
Jupiter
till
till
till
08-10-91
06-15-94
12-26-96
02-14-91
12-06-93
06-05-96
ME
ME
Mercury
Ketu
till
till
05-24-99
05-20-00
10-20-98
10-12-99
In this chart Aquarius rises with Moon and retrograde Mars in ascendant, Ketu in 4th, Saturn and
Rahu in 10th, Venus in 6th, Jupiter in 7th and Sun and retrograde Mercury in eighth. The lords of trines are
Mercury, Saturn and Venus. Let us put these under the heading of benefics. Note that Mercury the lord of
5th also rules over the 8th, which happens to be its primary or mooltrikona sign as well as sign of its
exaltation. So, Mercury is certainly not a benefic. Saturn, on the other hand, is the lord of ascendant but also
is the lord of the 12th house, and hence not an unqualified benefic. Venus is the lord of 9th and 4th houses.
This would make it a yogakaraka since it rules over an angle, the 4th and a trine, the 9th. However, please
note two things. Firstly, that Venus being a natural benefic, its rulership of an angular house takes away
some benefic points from it, according to standard dicta that natural benefics ruling the kendras are reduced
in their benefic properties, the reverse being true for natural malefics. Secondly, the mooltrikona of Venus,
Libra, is placed in the 9th house in a horoscope with a fixed sign, Aquarius rising. This makes Venus the
lord of the badhaksthana. Venus, therefore, in this chart is not an unblemished benefic. But, notice, how it is
placed in a trik-sthana, the sixth and its dispositor, the Moon is placed in the ascendant. This indicates a
karmic signature. This individual had many serious problems regarding relationships and other Venusrelated karakattwas.
Now, let us look at the malefics. The lords of 6th, 8th and 12th. The lord of 6th is Moon, the lord of
8th is Mercury, and the lord of 12th is Saturn. Notice that other than Moon, the two remaining trikeshas or
lords of trika houses, namely, Mercury and Venus are mixed malefics, since they also have some benefic
properties as indicated when we discussed benefics. Moon is the only planet that is clearly a malefic in this
chart.
In a case such as this, where there is no clearly defined benefic, gemstones do not form a good
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method of remedying karm. On the advice of someone, this individual tried wearing a pearl and within
hours developed a severe sinus infection that became widespread and toxic landing her in the emergency
room and kept her hospitalized for a few days. This happened in Jupiter bhukti of Saturn dasha in the fall of
1995. Note that Jupiter is placed in the star of Venus which is in the 6th house, the house of sickness.
Jupiter would tend to give the effects of Venus in its bhuktis as discussed in Jyotish -101 course. Venus also
happens to be placed in the sign of the malefic Moon in this chart and therefore is not beneficial. This,
despite the fact that it is a yogakaraka by definition. This is a good example that warns us of the necessity
of taking into account factors such as badhakasthana lordships, etc. During this same period, the individual
was able to resolve and understand some of her relationship issues and scars of abuse from past. She grew
spiritually, and so there was activation of the seventh and 9th house effects. Anyway, getting back to
remedial astrology, she was advised to remove the pearl, by me when she was referred to me afterwards,
and this seemed to stabilize her mental turmoil as well. The removal of a gemstone, even if it was originally
mis-prescribed is not something that must be done suddenly. I suggested to this individual, who already
practiced meditation, etc., to observe a fast and certain other specific procedures and then the pearl was
removed and she decided to offer it in charity to a cause that was in tune with the attributes of Moon,
namely, a shelter for single mothers without a home.
Moving along our original path, in this case, with no clearly defined benefic and the semi-benefic
planets being strong, except Venus, which is only 19% in strength, I would be rather wary of prescribing
any gemstone, lightly. If we prescribe a diamond, an expensive choice, there could be improvement of
materialistic and financial matters; however, health and spiritual areas would suffer. Health, because Venus
is in the 6th and represents illnesses in this chart. Strengthening it would result in strengthening the 6th
house, which is not desirable. Venus is in the star of Mercury which is strongly placed in the 8th house.
Chances of a chronic disorder surfacing and getting worse becomes a strong possibility. This is because
chronic disorders which tend to be of karmic nature are better reflected in the 8th house.
One thing that must have caught your attention in this chart is the number of planets that are
retrograde, the ascendant lord himself, Saturn and Mars, all are retrograde. Some jyotishis tend to consider
retrograde planets as undesirable; however, in the shadbal system of Parashari astrology, vakravastha or
retrograde status is considered as strengthening and adds to the chestabal of planets. It is also stated that
natural benefics when retrograde become benevolent, while natural malefics when retrograde become
strong but qualitatively malevolent. I feel this area needs more study and is not so cut and dry or as simple
as it sounds to be. Mars is the lord of the 3rd and 10th in this chart and is placed in retrogression in the first
house in the company of the sixth lord. The presence of Saturn and Rahu in the 10th often brings about
sudden ups and downs in one’s career. Overall, these are not conditions that would be likely to reflect an
easy going career. Lots of responsibilities, technical skills and strain at work is possible and is indeed
actually the case in this person's life. Mars is fairly strong, as it happens, and rules over a neutral and a
benefic house. It is very strongly associated with completion of tasks indicated by the tenth, and personal
efforts, ruled by the 3rd. Moreover, it is a karaka or significator for action and personal efforts, initiatives. a
remedial procedure that would take away the sharp edges off martian energies in this charts can reduce
stress levels and make life a little easier. Wearing a gemstone is not going to help because the planet is
already strong. Pooja, penance, fasting and charity, on the other hand would help harness the martian
energies in a constructive way.
Mars is a fairly cruel influence and when it is present in the rising in a sign that is ruled by Saturn,
indicative of confinement, restraints, control, it is indicative of unhappiness. Moreover, the sign is airy and
fixed. The fire of Mars is fanned by the airy element and its movement is restricted in the fixed sign. This
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increases the degree of discomfort. Such is not true when Mars is in Capricorn, its sign of exaltation. The
earth gives it a steady base to burn on steadily, while the movable nature of Capricorn allows it room for
movement. The mental, airy environment of Aquarius is not easy for Mars to cope, and indicates
frustrations and abusive environments or one who grew up in environments where there was too much
controlling going on for healthy growth. The chandra-mangala yoga, the combination Mars and Moon
falling in a saturnine sign in a woman's chart is often indicative of one who was controlled, while in a man's
chart, it indicates one who can be controlling and the oppressor. A note of caution is wise to mention here,
one swallow does not announce summer and one combination does not clinch the final diagnosis in
astrology, or elsewhere!
We have talked a bit about the horoscope, the different houses, but we have not talked a lot about
one very significant factor in jyotish, namely the planetary period that one is experiencing, the vimshottari
dasha. In this nativity's case, from mid-96 she has started the 17 years long Mercury mahadasha. That is
almost one fifth of one’s life. Surely, such a long stretch of time must be taken into consideration when
determining the suitable remedial upaaye for someone. We have already discussed how Mercury is a mixed
malefic and benefic planet in this chart and being placed in strength in the 8th alongwith the 7th lord, it has
affected the relationships and several other things. Mercury is retrograde and this makes it even stronger.
Retrograde planets are generally believed to be indicative of karmic influences. Having said that, I wonder
if there is any other kind of influence, even possible. However, we know what we mean, don't we?
Let us look at this Mercury a bit more. It rules the fifth house, which is the house of creativity, of
entertainment, of joy that is felt in one’s heart, of romantic relationships, and above all, it is the house that
indicates that portion of karm that is intimately connected with efforts, the plastic portion of karm that can
be modified so that we may sleep easily in future. And I do not mean the future as in tomorrow, or next
year, but for even longer periods of time, maybe even lifetimes. Divine grace, mantra siddhi is also studied
from this trine. Out ninth house indicates our bhagya or fortune, the karm that is already ripe and available
for picking. However, the fifth house whispers to us what we must do, so that we have good fruit waiting
for us tomorrow, and for a series of tomorrows. It is easy to see why the fifth house in a chart gives us some
indication about the likelihood of our efforts to improve our future of being successful. If the fifth house is
afflicted, then the path would not be easy and it is kinder to prepare the client whose fifth house is afflicted
to not expect quick remedies or immediate effects when they decide to go on a remedial plan. The lord of
the fifth house and other significant planets in association with this house would indicate the deity, if one is
religiously inclined, that may be worshipped to improve one’s karma. If rituals are not your thing, then the
planetary energies one reads from the fifth house can give important hints about the remedial measures that
may be taken, the charities and causes that might be supported through a gift of time, service or other gifts
of energy. Please do pay extra attention to the fifth house, in every chart that you study. Particularly,
because from a karmic point of view, this house is in a primordial form in each lifetime and can be wisely
shaped, molded and in a sense this is where the signature of our free-will exists, the keys and answers to
many of our karmic burdens lie in this very important house. I would like to very quickly remind you of the
principle of horoscopy known as bhavat bhavam. The house that is as far removed from another as the latter
is from the ascendant, holds the key to the area of life that is indicated by the primary house. The third
house from ascendant is where our courage, our personal efforts, our communication and our co-borns are
studied from. The third from the third house is the fifth house in our horoscopes and this, therefore, is our
higher third house. It deals with our higher communications, our personal efforts in a longer time-scale, and
those souls and influences that are our soulmates, our soul co-siblings. Much of what we receive from our
inner reality, indeed our internal communications reach us through the fifth house. This is where our
intuitions emerge from and this house forms an important link between the earthly selves that we are and
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our antahkaran, our inner track, our inner source, the personal parcel of divinity, our angels that we carry
within us. Grace comes to us through the signature that is indicated in the fifth house.
This individual who is embarking on a journey that activates her fifth and eighth house, both ruled
by Mercury whose dasha she is now experiencing, would have a very interesting journey, indeed. The
presence of the 7th lord in 8th with exalted Mercury indicates that there would be a turning inward
experienced by this person, and this is beginning to come true, already. Mercury rules over younger people,
children, those who are in the path of learning, teachers, communicators, healers, programmers, etc.
Working with these kinds of people will feel easier and more fulfilling for this person, who by the way is a
software programmer and trainer, as well as an energy healer. It is hard to miss the boat when the indicator
planet is strong. The individual is coping very well with the deep loneliness she feels within but it is
allowing her to concentrate and focus on what could prove to be a very fruitful period in her life. She does
not have any striking affliction that would indicate that Mercury is very malefic, such as communication
defects, nervous or other brain disorders, etc. She does have rather unusual thinking but some of it could be
due to the qualitative difference attributed to her retrograde Mercury. It would be appropriate to suggest a
suitable remedial for propitiating Mercury, such as fasting on Wednesday, spending time in contemplation
and meditation, charities and service that are in tune with those pertaining to Mercury. However, let us look
some more. Her Mercury is in the star of Moon. Moon is the sixth lord and is placed in ascendant, afflicting
it. It is not good to have an association between the lords of first and sixth or between these two houses.
What is a dasha? It is a way of progressing the natal Moon. Starting with the natal position of the
Moon in a star which gives us the janma or birth dasha, we can think of the subsequent dashas as being
areas of the zodiac that are sequentially illuminated by the progressed Moon. One cycle of dashas lasts 120
years, and during this period, the Moon is progressed through 120 degrees. But, this is not quite a degree a
year progression. The Moon progresses through the 120 degrees at varying rates of progressed motion, and
this is why it covers the 13d20m in Sun's star in 6 years but takes 20 years to progress through the same
distance, 13d 20m in Venus's star. So, as it progresses forward, think of the Moon turning on switches as it
progresses into a planet's star, the period would be what we would call a mahadasha. Right now, in our
example, the vedic progressed Moon is turning on the switch named Mercury. It would become active and
the areas that it represents in a chart will gain importance. It will become the prime mover in a sense. Its
transits, as well as areas ruled by it in sign but more so in nakshatras would become significant during the
dasha period. The same would be true for the lord of the smaller periods, but to a lesser extent. And if the
two planets representing the two switches, namely the dasha and bhukti, are not wired conducively or
mutually harmoniously in the chart then there would be disharmony, loss of energy, opportunities wasted.
This would be the case when a planet that is in the 6th or 8th from Mercury would co-rule, such as Mars
and Moon.
Mars in this chart is very strong, and is not quite a strong malefic, as earlier discussed; however, it is
placed in the 6th from Mercury and is not exactly very congenial towards it. Moreover, it is aspecting
Mercury with its 8th aspect. Note that Mars is aspecting Mercury but Mercury is not aspecting Mars.
However, being a partial benefic, we need not worry about Mars, right? Wrong! Notice who is giving Mars
company. The lord of the sixth house, afflicting the ascendant. Mars is not an island, and in a situation like
this, one must always take into account the fact that it would be transmitting through its aspect some of the
venom of Moon, passing it on to Mercury. Since Mercury is the fifth lord and for all the other reasons
already discussed, even if we propitiate Mercury, it would still be under the influence of Mars and Moon!
We could propitiate Mars in this case and that would help. Again, not through gemstones but
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through resonating to the energy spectrum that is indicated by Mars, by surrendering to it, supporting its
causes, fasting on Tuesdays etc. But, the root of problem is not Mars, but Moon. The sixth lord afflicting
the ascendant, casting its glance through Mars on to the lord of 7th, a benefic in this case, and Mercury, the
strong lord of 5th, a karmic indicator, a planet that indicates and is associated with karmic free-will of a
higher nature, a planet that is in the asterism of Moon and is under its influence, in a sense.
Therefore, in this chart, Moon is the planet that must be propitiated, first, and then Mercury the
dasha lord or any other planet. Since Moon is a malefic in this scenario, we would look for a day when a
Monday falls near a newMoon (a beginning!), preferably a day when the Moon is transiting a star that is
either ruled by Moon, or Mars or Mercury. This is often not possible and hence one can choose a star ruled
by Jupiter or one of the benefic stars. In practice, any Monday would do in most cases. On this day, there
should be a special meditation, carried out with sincerity, an expression of intent done privately or in
company with loved ones and friend, the intent being a surrender to the energies that are represented by
Moon, seeking its help and blessings. This is best done early in the day, followed by a light breakfast. Over
the next few Mondays, assuming there is no medical or other contraindications, one gradually switches to a
liquid diet, completely avoiding all dairy products on Monday, total abstinence from drugs, tea, coffee,
alcohol, at least on that day and preferably vegetarian repast. The intent is to feel hunger, feel the
emptiness, and eventually, one must try to make the fast complete, taking only fluids, weak herbal tea,
some juices, water on Monday. This would need to be continued for six months at least, but preferably
throughout the dasha of Mercury. Other acts of penance, and serving causes that resonate to Moon's
domains and attributes, mothers motherhood and maternity related issues, very little children, infants, blood
banks, and above all, just plain and simple caring, would all help.
Mantras for those who know the right ones, and can observe the other rituals that go with these,
would help a lot. The power of immersion into the right thoughts and that of fasting is not to be taken
lightly. However, fasting must be done properly, gradually increasing its intensity. It is a change in lifestyle, a statement of commitment to taking one’s karm by its horn, and yet with humility, with surrender,
that helps.
Poojas and yagyas done with proper care are helpful. I am not sure how effective they are when
done by proxy, even by a large group of totally well-meaning godmen. However, in this Universe, miracles
abound. Millions of paths exist, all eventually reaching the same point, home. Where our journey began!
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Planet
Gem
Min weight
Metals (proportion)
W eekday
Color
Gra in
Sun
Ruby
2.25 carats
7:1 Gold:Copper
Sunday
Red-Orange
wheat
Moon
Pearl
2,4,6 or 11c
Silver
Monday
Silver, light blue
rice
Mars
Coral
6 carats
3:4 Gold:Copper
Tuesday
Blood red
red
grains/lentils
Mercury
Emerald
3 carats
Silver, p latinum, gold
W ednesday
Green
green
gram
Jupiter
Yellow
3 carats
Go ld
Thursday
Yellow
Sapphire
bengal
gram
Venus
Diamond
1.5 carats
Silver, platinum
Friday
White/Rainbow
cow gram
Saturn
Blue Sapphire
5 carats
Iron, steel and Silver
Saturday
Black
sesame
Rahu
Hessonite
5 carats
5 me tals
Saturday
Bluish fog
black
gram
Ketu
Cat's eye
5 carats
5 me tals
Tuesday
Grey-white fog
horse
gram
For the nodes the setting should have in equal proportion the five metals: iron, silver, copper, gold and zinc.
The H ealing P ower of Gem stones in Ta ntra, Ayu rveda and Astrology, by Late Harish Johari, Destiny Bo oks, On e Park
Street, Roc hester, Verm ont 0 576 7, U.S.A., ISBN 0-89281 -215-X is an excellen t referen ce text.
Beginners must be cautioned regarding the disadvantages of rushing into doing rectifications and
offering 'remedial' services to their clients. Even prescribing of gemstones is something that must not be
done in haste and without giving proper consideration to the different elements in a chart etc. There is a
growing tendency to prescribe gemstones and mantras after reading a book or two. Some even think that as
long as the rituals are intact, a pooja or yagya would help. This is far from true. Such procedures require a
lot of practice and must only be carried out by those who have been properly trained (as priests) or have
learned as apprentices. More harm and certainly a lot of disappointment can ensue if remedials are
prescribed lightly.
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If one is interested in pursuing the path of mantra-tantra, there are many books that give the basic
information and even the procedures and rituals and even the mantra. However, each of these have to be
personally invoked and activated before they work. This takes time, patience and practice. A significant
amount of personal spiritual practice and worship goes into acquiring proficiency in these areas and this
must not be taken lightly. The material provided here (including the audio lesson) is intended to give an
overview and some basic information to start those who are interested on the path. Please do not think that
this makes you ready to prescribe and practice remedial astrology.
Not all astro-remedies work equally or effectively in all cases. There is always the personal karma
that would influence the efficacy of the remedies. I personally cannot endorse the view that through some
magic, poojas and yagyas would work for everyone including those that get it done remotely. Though at
times such poojas are effective, the concept of being able to change any and all karma by the power of
one’s pocketbook is ridiculous and immature. Poojas and yagyaas, mantras and personal worship are
beautiful procedures if followed properly and in a regular manner. Their use as 'band-aids' after the injury is
not desirable nor likely to be effective.
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CHAPTER XXIX: AN OVERVIEW OF THE JAIMINI SUB-SYSTEM
Many individuals who got into Jyotish in the 60s and 70s have always treated the Jaimini subsystem within jyotish with a lot of curiosity but in the absence of good books or articles on the topic,
probably never got too deeply into it. There are essentially four major limbs or distinct framework of rules
in Jyotish (probably of varying times and regions of origin), namely, the Parashari, Jaimini, Tajika and
Nadi systems. There are overlaps between these and yet, each of these has a very distinct methodology and
style and can be used alone or in combination with the other systems. Recently, astrologer/writers have
given a much needed shot in the arm to Jaimini Jyotish, particularly, in the west, through their research
findings in Jaimini and other forms of Jyotish.
Since Jaimini's system is making a breakthrough, it is desirable to know at least the basic
fundamental concepts and few of the techniques which can be readily incorporated by even the beginners,
thereby making their delineations richer and somewhat more comprehensive. Jaimini has been described by
different scholars as being a predecessor, contemporary as well as being more recent than Parashara.
Parashara's epic tome, Brihat Parashara Hora Shastra gives most of the basic tenets that are used in Jaimini
system without naming him. In several other places, Parashara refers to 'other sages' and "earlier scholars",
and not naming Jaimini makes it more likely that Jaimini probably came after Parashar and expanded on the
Parashari tenets that we now know of more popularly as the Jaimini System. Since Parashara described
both systems in his magnum opus, there is no reason to think that the two systems are mutually exclusive
and within reason the rules can be combined when studying a chart.
Unlike the main body of Parashari system, Jaimini is a rashi-based system, staying reasonably clear
of the nakshatras, planet ruled dashas and utilizing primarily the rashi natal chart (the one exception being
karakamsha which is based on the navamsha divisional chart). This makes it a rather powerful system of
deriving a lot of astrological information from the basic radix chart. The following are some of the major
fundamental terms used in the Jaimini system:
KARAKS: These planetary significators are of great importance in the system and serve as surrogates and
secondary indicators for the planet ruling a house. There are essentially three kinds of karaks:
The naisargika or natural karaks: These are the same as the Parashari karaks, namely, Sun, Jupiter,
Mars, Moon, Jupiter, Mars, Venus, Saturn, Jupiter, Mercury, Jupiter and Saturn for each of the houses
beginning from lagna. These are constant for all horoscopes.
The sthira, fixed or constant karaks: These are attributed to the planets (and not the houses in a
horoscope) the stronger between Sun and Venus for father, stronger between Moon and Mars for mother,
Mars for brother, siblings, Mercury for maternal uncle/aunt, Jupiter for grandfather, Venus for husband,
Saturn for children and Ketu for wife and parents-in-law. Though similar to the natural karaks which are
described as being linked to houses, the sthira karaks are described as being linked to individuals in one’s
life, although there is a similar correspondence between the house and the individual represented by a
planet in this scheme. These are for the most part constant for all horoscopes, except for the karaks for
mother and father.
The chara, movable or variable karaks: This scheme is completely off the beaten path and is based
on the longitude of planets in any sign in a horoscope. This is also an area which is strife with controversy.
The basic procedure begins by listing the longitudes of planets regardless of the sign of occupancy. The
most advanced planet is known as the atmakarak (self), the next one is amatyakarak (coworkers,
subordinates, one’s work and materialistic considerations), next being bhratrikarak (siblings), matrikarak
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(mother), putrakarak (children), gnatikarak (relatives, illness) and darakarak (spouse). In this scheme, note
the correspondence with the primary attributes of the first seven houses.
The 'contemporary' controversies arise in several considerations:
- Whether to consider the whole longitude (deg, min, sec) of the planets for the listing or only the degrees.
Two planets one at 15d 20m 00s and another at 15d 45min 00s would become co-karaks and the lunar
nodes would step in to fill the vacant position. This situation is as rare as hen's teeth if the entire longitude
is taken into consideration. It is clearly indicated that the degrees, minutes and seconds should be utilized to
assign the atmakarak because this is the most important karak and there should be no ambiguity in its
selection. Why this strategy should change when selecting the other karaks seems illogical. K.N. Rao
supports the utilization of 7 karaks and the complete longitude of a planet. This makes very good sense and
is recommended. (note: some software provide the option of including Rahu as a candidate for karakattwa
at all times. This is implemented differently from the classical intent, so please use it with caution).
- Whether to use only 7 karaks or to include 8 karaks, with the pitrikarak introduced in the scheme near
matrikarak. This however upsets the natural order of consonance with the houses that the 7-karak scheme
has.
- If using the nodes, which are always retrograde (the mean nodes are retrograde but the true node
sometimes describes direct motion), should one use the longitude calculated from the beginning of the rashi
(natural entry point into signs for planets) or the end of the rashi (natural entry point in the signs for the
nodes). It will make sense to use the latter scheme and to consider Rahu’s longitude from the end of the
sign it is in, backwards.
For starters, use only the visible planets (Sun to Saturn) and the complete longitudes (deg, min, sec) for
determining all charakaraks. Use the 7-karak scheme and avoid using the lunar nodes.
ARUDHA OR PADA: This is very superficially similar to the bhavat bhavam principle (sign elongation of
a house from the ascendant applied to the house leads to a secondary house covering the same attributes and
issues as the primary house. The third house is three signs away from the first house, the fifth is three signs
away from the third house and hence can be used as a secondary house for judging third house matters).
The arudha or pada of a house deals with first finding out how far the lord of a house is from the house,
then applying that elongation to the house lord to find the arudha sign. So, in a Libra rising chart, if Venus
is in Sagittarius (3rd house), then the arudha for the ascendant would be three houses away from Venus or
in Aquarius. Padas for other houses can be calculated using the same rule. It is easy to remember this by
noting that the lord of a sign always falls in the middle (mid-point) of the house and the pada. According to
some translators of Parashara, padas must not fall in the same house or in the 7th from a house and in such
cases one must place the pada in the 10th or 4th house, respectively, from the house whose pada is being
determined. In other words, if a house has its lord placed in it or in the 7th sign from the house, then the
pada would fall not in the same house but in the tenth house from it. And, if a planet is placed in the fourth
house from its house, then the pada of that house would not be in the 7th but in the same house. If Leo is
rising and Sun is in the first house, then pada would not be in Leo but in Taurus. And, if Sun is in Scorpio
in the fourth house, then the pada would not be in Aquarius (4th from 4th or 7th house) but in Scorpio itself
because it is the 10th house from the seventh house. Since pada is a means of allocating an additional house
to look at, it makes some sense to not use the same house twice (planet in its own house or in seventh from
the primary house scenarios). This would apply to the situation where a planet is either in its own sign or
187
©
placed in the seventh sign from its own. If the planet's pada falls in the 7th house (lord in fourth or tenth
from its sign), then there are already two different houses available and so the 'shift to the tenth' rule may be
questioned in such case. This is a position which may be experimented with by those interested in exploring
further. Most beginners are served well if they initially focus only on the arudha lagna or pada of the first
house. Other padas can be added to one’s delineations as experience matures. The primary houses reflects
the intrinsic nature, while the pada or arudha represent the image, the indications as perceived by others, by
those external to self. A weak lagna would represent intrinsic weakness and a self-efacing nativity -- one
who does not possess much of an ego or at times even self-esteem. The same nativity with a strong arudha
or pada lagna, on the other hand, would be perceived as a very strong person, of great importance. This
consideration may be applied to other houses, as well. Padas of planets have also been described and are
calculated based on the placement of a planet from its stronger sign. If a planet is 3 signs ahead ofits
stronger sign, then the pada of the planet will be three signs ahead of the planet. The stronger sign is
determined by whichever sign has more planets or is better associated. Planets in own sign have the pada in
the same sign and it makes them more stable and self-contented. The 10th house shift should not be applied
to the pada of planet (pada of mars in aries with no planets in scorpio would be aries and not capricorn).
Pada of the planet gives an indication of how the nativity perceives the relationship or individual
represented by that planet in the karaka scheme.
UPAPADA: This is basically the pada for the 12th house from a given house under consideration. Though
primarily recommended for the lagna, it can be calculated for all houses and experimented with. There is a
diversity of opinion regarding whether to use the pada of the 2nd house instead of the 12th, and also,
whether one should use one or the other based on the gender of the nativity and/or the gender of the rising
sign. Beginners can leave this factor out or simply use the pada of the 12th house.
ARGALA: This is a very interesting concept that is being described here in brief for completeness. The
term argala means a bolt that is used on doors to firmly close them. Astrological argala firmly fixes a given
effect or influence. Each house has three houses that are considered as argala-positions and if there are
planets in these positions then the effect of that house is likely to fructify and be experienced (for good or
bad). Specifically, if there is a planet in the 2nd, 4th or 11th house from a given house or a planet, then this
bolts down or fixes the indication of the house. In other words, the indications would materialize and be
experienced strongly, while houses or planets without argalas may not be experienced significantly by the
nativity in his or her life. Now, if there is a planet in the 10th, 12th or 3rd, respectively, then the argala
effect is broken (antiargala; the house would not play a strong role in one’s life as the argala is nullified).
Notice, how these mutually antagonistic or balancing pairs, 4/10, 2/12 and 11/3 are symmetrically arranged
around the primary house. The basic ideology is very similar to the concept of vedhas used in determining
if the transit effects would take place or not. So, if Jupiter is in the 11th house and there is another planet in
the 3rd house, the effects indicated by Jupiter on the ascendant or first house would not fructify. It is also
stated that if the argala-generating planet is in the 1st or 2nd quarter of a star while the argala nullifying
planet is in the 4th or 3rd quarter, respectively, then the argala would strongly come to pass. This, latter
consideration, would require some testing and may be conveniently be deferred initially by beginners.
Argala or its obstruction also depends on the number of planets involved as well as their benefic or malefic
propensity; the effect of an argala is said to fructify during the relevant dashas. It is important to
understand that the qualitative effect of the argala is not always positive. It depends entirely on the nature
of the planet that is causing argala. If it is a planet that is a malefic or afflicted then the house on which it
causes argala will be experienced as a liability or negatively. A malefic in the 2nd, 4th or 11th house would
adversely affect one’s health and appearance and personality, a benefic would have an opposite effect. If
the malefic is in 2nd house and another planet is in the 12th then the malefic influence of the planet in 2nd
188
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house is blocked. The planet in the 12th house in this example need not be antagonistic to the argalacausing planet or even be a malefic itself. It is as if by its mere presence, it nullifies the effect. Parashar
also recommends two secondary positions, the fifth as argala and ninth as the anti-argala position from each
house and planet. After gaining experience with the primary ones, one may experiment with these two as
well. The following table presents the argala and anti-argala positions for the different houses in a chart.
Argala positions appear in blue while anti-argala positions are shown in red. Please note that anti-argala
positions become relevant only when there is a planet in corresponding argala positions. For first house, for
instance, a planet in 12th house blocks the fructification of the first house only if there is a planet in the 2nd
house (argala). On the other hand, when argala position is filled but anti-argala is empty, then argala is
influential. It is best to take a chart and go through it house by house while referring to the following table
and soon it begins to make sense as it becomes more familiar (a similar strategy is recommended for the
pada table appearing later on.
Ho use
2nd
12th
4th
10th
11th
3rd
5th
9th
I
II
XII
IV
X
XI
III
V
IX
II
III
I
V
XI
XII
IV
VI
X
III
IV
II
VI
XII
I
V
VII
XI
IV
V
III
VII
I
II
VI
VIII
XII
V
VI
IV
VIII
II
III
VII
IX
I
VI
VII
V
IX
III
IV
VIII
X
II
VII
VIII
VI
X
IV
V
IX
XI
III
VIII
IX
VII
XI
V
VI
X
XII
IV
IX
X
VIII
XII
VI
VII
XI
I
V
X
XI
IX
I
VII
VIII
XII
II
VI
XI
XII
X
II
VIII
IX
I
III
VII
XII
I
XI
III
IX
X
II
IV
VIII
ASPECTS or GLANCES (DRISHTI): When dealing with Jaimini (chara) karaks or dashas, one must keep
in mind that the system works best (if not exclusively) with Jaimini aspects which are sign-based. A planet
in any part of a fixed sign aspects all points of a movable sign, except the adjacent one. A planet in any part
of a movable sign aspects all points of a fixed sign, except the adjacent one. A planet in any part of a
mutable sign aspects all points of a mutable sign. Each (planet in a) sign, therefore aspects (those in) three
other signs. the aspects are often referred to as a sign aspecting the other sign, but it is really the bodies that
aspect through the signs. But, until you are proficient and clear about the use of the Jaimini system, try not
to mix the Parashari aspects (such as Mars aspects the 4th, 7th and 8th, Jupiter aspects the 5th, 7th and 9th,
etc.). Also, try not to bring into consideration Parashari relationships such as friendships and enmities and
awasthas, such as childhood, old, dead. Many atmakaraks would be in either an infant state or dead and
would cause serious confusion in your Jaimini readings.
189
©
DASHAS: To round out the system, there are several dasha or timing systems that can be used with the
Jaimini system. There are several of these that are used and recommended by experts. Some of these being
chara, sthira, nirayana shoola, mandooka, etc. Chara dasha is a sign-based dasha that has been expounded
by Mr. Rao in his books and articles. In very simple terms, this is a dasha system which utilizes all 12 signs,
7 planets and the 2 nodes. It is oriented from the rising sign and the dasha periods follow a direct or reverse
order, depending on the specific sign that is rising. The dasha years are based on how far the lord is placed
from the sign and each rashi can hold sway over periods ranging from 1 to 12 years. Scorpio and Aquarius
are two signs that are given dual rulers, Mars and Ketu and Saturn and Rahu respectively (in line with the
famous dictum that Ketu is like Mars while Rahu is like Saturn). The major periods would vary in duration
from horoscope to horoscope and the sub-periods would be 1/12th of the period assigned to the major
period. Most popular jyotish software implement this dasha system but the curious can refer to Mr. Rao's
book (see reference section) for more details about the calculations. Chara dasha is of great usefulness as a
stand alone timing system, as well as for cross-confirmation when used with vimshottari. It is also very
useful when doing birth time rectifications for fixing the ascendant. The nature of the dasha system is such
that unless the ascendant changes, the order of the dashas does not change. In that sense chara is a lot less
sensitive to birth times than vimshottari and even yogini dasha. By aligning past events with a consideration
of the ascendant and the associated houses, through using chara dasha one can fix the ascendant and narrow
down birth times and then fine tune the timing with the help of vimshottari or the much more time-sensitive
kala chakra dasha or other means.
Armed with the above 'tools' one can carry out a fairly serious analysis and timing while using just
the basic rashi chart. However, karakamsha is another indicator that one must know about and consider.
KARAKAMSHA: This is the navamsha sign in which the atmakarak (planet which is longitudinally most
advanced in a sign) is placed. One can use the navamsha chart oriented from the karakamsha to study
relationships between the different charakaraks. It must be remembered that any one consideration, whether
karakamsha, arudha or karaks in rashi chart would not necessarily provide a comprehensive picture but if
several of these are studied as a matrix, then it would certainly result in a complete and satisfying reading,
with higher accuracy and precision. The noted astrologer and author Mr. P.S. Sastri clearly indicates in his
translation of Uttarkalamrita that one must use the navamsha for identifying the karakamsha sign and then
study it in both the radix or natal rashi chart as well as navamsha chart. So, if the atmakarak is Jupiter and it
is in Pisces navamsha, then one must place Pisces in the first house of the karakamsha chart, and use the
sign placements of the planets for filling up the karakamsha chart, and then do the same with the navamsha
positions of the planets. Others recommend the use of only the rashi version or only the navamsha chart and
navamsha positions, but oriented from the navamsha of the atmakarak planet (in the example we are using
here, pisces would be the first house in the karakamsha chart and navamsha positions of the other planets
used -- the atmakaraka is always in the first house in this scheme).
Above all, one must realize that these techniques though very ancient have remained covered
for many centuries and it lies on the shoulders of us modern astrologers to revive these by applying them in
our practice and building up an illustrated database of rules and techniques that work while continuing to try
and improve the ones that seemingly do not work, perhaps because they were handed down to us
incompletely or even got slightly distorted from their original form over time.
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©
A READY RECKONER FOR JAIMINI ARUDHAS AND PADAS
Roman numerals in the first column indicate the house for which pada is being sought, while the Roman
numerals in the top row indicate the houses in which the house lord under question is placed. For example,
if the lord of III is in VIII house, then the pada for the third house falls in the 1st house. This table is based
on the dictum that arudha/pada cannot fall in the same house for which the pada is being sought, nor can it
fall in the 7th house from that house.
a)
b)
c)
Lord in =>
I
II
III
IV
V
VI
VII
VIII
IX
X
XI
XII
I
II
III
IV
V
VI
VII
VIII
IX
X
XI
XII
10
12
11
7
9
8
4
6
5
1
3
2
3
11
1
12
8
10
9
5
7
6
2
4
5
4
12
2
1
9
11
10
6
8
7
3
4
6
5
1
3
2
10
12
11
7
9
8
9
5
7
6
2
4
3
11
1
12
8
10
11
10
6
8
7
3
5
4
12
2
1
9
10
12
11
7
9
8
4
6
5
1
3
2
3
11
1
12
8
10
9
5
7
6
2
4
5
4
12
2
1
9
11
10
6
8
7
3
4
6
5
1
3
2
10
12
11
7
9
8
9
5
7
6
2
4
3
11
1
12
8
10
11
10
6
8
7
3
5
4
12
2
1
9
locate in the first column the row representing the house for which arudha/pada is being sought
follow the row to the column which represents the house in which the lord of the house for which arudha
is being sought, is placed
the arabic numeral in the cell (where the row and column meet) gives the house in which the pada of the
house under question is located.
e.g., lor d of V is place d in V III. W e look up a ) V in column 1 ; b) go across th at ro w to the colu mn V III.
c) the num ber 8 in th at cell indica tes tha t the p ada for fifth ho use in this case w ill be in the VIII house.
This is because VIII is 3rd when counted from V. The pada will be 3 houses further – so, we count 5-6-78 and then from 8th w e count 8-9-10 -11. Since 11th is 7th from 5th w e will take the 10th hou se from 11th
and that brings us to the 8th house which therefore becomes the pada for the fifth house.
191
©
Jaimini Example:
Rashi chart
***********************************************************
*
* _
Mercury
_ *
^
* _
Venus
_ * *
*
* _ 6 _ *
Sun
* _ 4 _ *
*
*
7 _ *
_
_ * _3
*
*
_ *
* _
5
_ *
* _
*
*
_ *
Mars
* _
_ *
Ketu
* _ *
* * _
8 _ * _ 2
_ * *
*
* _
Rahu
_ *
11
* _
_ *
*
*
* _
_ *
* _
_ *
*
* Jupiter 9_ * _
_ * _1
*
*
_ *
10
* _
_ *
12
* _
*
* _ *
*
_
*
Moon
* _*
***********************************************************
Arudha or Pad a Chart
***********************************************************
*
* VI I (ARUDHA) _ *
^
* _
- * *
* VIII
* _ Taur_ *
VII
* _Pisces *
*
* IX
Gem_ *
_
_ * Aquarius
*
* X
_ *
* _
Aries
_ *
* _
*
*
_ *
* _
_ *
* _ *
* * _
Cancer * _ Capricorn
III
_ * *
*
* _
_ *
Libra * _
_ *
*
*
* _
_ *
* _
_ *
*
*
IV
Leo_ * _
_ * Sagittarius *
*
_ *
Virgo * _
_ * Scorpio* _
*
* _ *
II V XI
*
_
*
XII
* _*
***********************************************************
atmakarak = Jup iter, ama tyakarak = M ars, bhratrikarak = S aturn, m atrikarak = Sun, putrakara k = M ercury,
gnatikarak = Moon, darakarak = Venus
The matrikarak and ascendant lord Sun is placed in strength in the lagna and gave reasonably good
education and technical skills given the social setting the individual lived in. The arudha or lagna pada is in
Taurus (utilizing the 10th house relocation rule for padas falling in the same sign for which pada is being
determined). Amatyakarak Mars is in angles from arudha and is joined by nodes which stand for light and
shadow and a highly technical expertise. He is a photographer. Leo lagna and Taurus arudha gives a fairly
calm, earthy and steady disposition, with a very impressive and regal persona and was considered a very
reliable and skilled individual. He was the only photographer in a research oriented hospital and medical
college, and was in extremely high demand. The 12th house stands for institutions and hospitals and his
10th lord is placed in the 12th. Nodes are believed to be representative for photography related professions
and the axis is associated with Mars while Saturn casts a Parashari aspect on the 10th (as does Mars) both
representing the highly technical nature of the kind of photography he did. Mars is the amatyakarak and is
often indicative of the training and career one adopts. Venus, the 10th lord aspects (jaimini) amatyakarak
placed in fourth with Rahu. Mercury and Jupiter are strong and related to medicine and are connected by
jaimini aspects with Moon the lord of 12th and gnatikarak (associated with illness, in this case not his
own!) and Saturn (lord of VI and VII) and a technical planet being a malefic. It is notable that he had a
studio of his own (VII) as well as he was employed in service of the University/government (VI).
This is not intended to be an exhaustive exposition of the Jaimini system but hopefully indicative of
192
©
the ease with which Parashari and Jaimini systems can work together as long as the rules are applied
cleanly and not mixed and utilizing both for cross-confirmation of results.
193
CHAPTER XXX: A HOROSCOPIC EXAMPLE
The following individual has a penchant for communications (III), in more ways than one!
May 09; 1946, 09:52 PM PST, Los Angeles CA, USA, 118W15, 34N04
Name: communication
Time: 9.52 pm (8)
Long: W 118.15
PLANET
-----Moon
Sun
Merc
Vens
Mars
Jupi
Satu
Uran
Nept
Plut
Rahu
Ketu
DEG
--140
25
4
50
105
176
87
52
163
106
58
238
MI
-11
52
40
4
1
9
6
45
6
24
4
4
R
R
R
R
Date: 05.09.1946
Ayan: -23.10
Lati: N 34.04
HO
-9
5
5
6
8
10
7
6
10
8
6
12
ELE
--fir
fir
fir
ear
wat
ear
air
ear
ear
wat
ear
wat
NAV
--lib
sco
tau
can
sco
Leo
gem
can
ari
sco
vir
pis
SI
-su
ma
ma
ve
mo
me
me
ve
me
mo
ve
ma
ST
-ve
ve
ke
mo
sa
ma
ju
mo
mo
sa
ma
me
SU
-jume+
mo
ke
ju
juve
su
ra
ju
sa
sa
PLANETS -- STRENGTHS -- HOUSES
PLAN
---Moon
Sun
Merc
Vens
Mars
Jupi
Satu
Uran
Nept
Plut
Rahu
Ketu
HO
-9
5
5
6
8
10
7
6
10
8
6
12
EX
-10
23
3
17
2
14
9
DI
-4
4
8
17
17
13
25
ASCENDANT
ME. COELI
KE
-21
21
21
8
17
25
25
247
175
MT
-8
17
13
21
17
0
17
d
d
%
-32
66
33
65
50
46
80
HOUSE
----I
II
III
IV
V
VI
VII
VIII
IX
X
XI
XII
1 m
31 m
194
SI
-ju
sa
sa
ju
ma
ve
me
mo
su
me
ve
ma
ST
-ke
su
ra
sa
ke
su
ra
sa
ke
su
ra
sa
SU
-ra
kera
me
ra
kera
me
ra
kera
me
©
***********************************************************
*
* _
_ *
^
* _
KeR
_ * *
*
* _ 10 _ *
* _ 8 _ *
*
communication
*
_ *
_
_ * _
*
* 11
_ *
* _
_ *
* _
7 *
05.09.1946
*
_ *
* _ 9 _ *
* _ *
* * _
12 _ * _ 6
JuR
_ * *
9.52 pm
*
* _
_ *
3
* _
_ *
*
* 1
* _
_ *
* _
_ *
5 * SIgn,STar,Sub-lords
*
Su Me
_ * _
Sa
_ * _
Mo
*
% SI ST SU
*
_ *
2
* _
_ *
4
* _
* ASCD -- ju ke ra
* _ *
Ve RaR
*
_
*
Ma
* _* Moon 32 su ve ju*********************************************************** Sun 66 ma ve me+
........................................................... Merc 33 ma ke mo
:
keR
:
:
me
:
: Vens 65 ve mo ke
:
:
:
: LAGNA sa : Mars 50 mo sa ju
:.............:..............:..............:.............: Jupi 46 me ma ju:
:
:
ve
: Satu 80 me ju ve
:.............:
navamsha kundali
:.............: Uran -- ve mo su
:
:
:
juR
: Nept -- me mo ra
:.............:.............................:.............: Plut -- mo sa ju
:
:
:
mo
:
: Rahu -- ve ma sa
:
:
su ma
:
:
raR
: Ketu -- ma me sa
:.............:..............:..............:.............:
VIMSHO TTAR Y DASHA PERIODS
The ending dates for the periods have been shown below:
ra mo -- till 04-22-1995
ra ma -- till 05-04-1996
ju
ju
ju
ju
ju
ju
ju
ju
ju
ju
sa
me
ke
ve
su
mo
ma
ra
----------
till
till
till
till
till
till
till
till
till
06-11-1998
12-09-2000
03-05-2003
02-04-2004
09-21-2006
07-06-2007
10-28-2008
09-29-2009
02-10-2012
***********************************************
Before we dip into the communication bit, let us take a quick look at the chart. Sag rises with Jupiter, lord
of 1st in 10th. Lords of 9th and 10th, Sun and Mercury are placed in 5th forming a rajayoga with Sun
exalted. It is even more significant because, one of the participants is related to the ascendant lord, by being
its dispositor. The lord of 5th, Mars, is in the 8th in debility with cancellation. The cancellation is due to the
presence of Jupiter (the planet exalted in Cancer) and the lord of the exaltation sign for Mars (Saturn) being
placed in the kendra (angles) from lagna, lagnesha and from each other (Saturn and Jupiter are in mutual
angles). Pretty good yogas, pretty strong trines connected with the ascendant lord, indicating strength and
karmic blessings.
The third, 7th and 1st are involved in most communications. In this chart, the 3rd lord, Saturn is placed in
the 7th with strength in sign and location (my four-factor strength system that you all must be getting bored
to death, listening about, by now. The 7th house holds the natural communicator sign, Gemini. The person
195
©
would tend to talk fast, come across as more of a cerebral, earthy, practical person rather than emotional,
mushy kind. Mercury is the dispositor for the lord of 3rd and the patron planet for newspaper
photographers, reporters, journalists, anchor persons, telecommunication systems. Did I just describe
Murphy Brown, the Sprint-spokesperson? Here is some more information on Candice Bergen, in case you
feel like digging deeper.
***********************************************
Some information on Candice Bergen, source Internet.
WITH a privileged, Beverly Hills childhood, sublime bone structure, and precocious sophistication, the
ventriloquist's daughter seemed genetically programmed for stardom. She started as a "sister" to the world's
most famous dummy, and as a teen, she moved into modeling. The smooth blonde beauty first surfaced on
screen as a lesbian in The Group (1966). Bergen herself was always at the center of fast-track social scenes,
and she dated a hierarchy of Hollywood heartthrobs before marrying French director Louis Malle in 1980.
(Malle died of lymphoma in 1995 at the age of 63.) Bergen is also an accomplished photojournalist, and her
memoir, Knock Wood, was published in 1984. In her early films, Bergen's acting was as wooden as Edgar
Bergen's puppets, but by Carnal Knowledge, in 1971, her talents had blossomed. The actress's comedic gifts
were spotlighted in Starting Over (1979), but could not prevent a career droop in the eighties. The slump
ended dramatically with her CBS sitcom, Murphy Brown, which has garnered her four Emmys and Boffo
ratings. During the 1992 campaign, Vice President Dan Quayle's attack on Murphy's single-mom status was
the lagging network's dream come true.
SPRINT SPOKESPERSON CANDICE BERGEN RANKS NO. 1
Video Storyboard Releases New Survey on Top 10 Celebrity Endorsers
KANSAS CITY, Mo., November 4, 1996 -- Sprint's dime-a-minute spokesperson Candice Bergen is the
No. 1 celebrity endorser according to a new survey compiled by Video Storyboard Tests in New York.
Bergen takes the top spot for the second year in a row.
"The popularity of our simple, easy to understand 10 cent rate combined with Candice's great work in our
advertising has helped Sprint Sense(R) sales skyrocket," says Wally Meyer, vice president of sales and
marketing for the telecommunications company. "We're happy Candice's efforts have been recognized by
the public and reported on by such an authority on television advertising."
Video Storyboard's annual survey, with rankings widely watched by advertisers on Madison Avenue, has
rated the Top 10 Celebrity Endorsers since 1984. To compile its rankings, Video Storyboard surveys over
10,000 people in shopping malls across the country about the effectiveness, credibility and popularity of
famous spokespeople in ads.
Other top celebrities who made this year's list include Bill Cosby, Cindy Crawford, Whoopi Goldberg, Kate
Jackson, Rosie O'Donnell, Jonathan Pryce, Jerry Seinfeld, Cybill Shepherd and Elizabeth Taylor.
Sprint is a global communications company -- at the forefront in integrating long distance, local and
wireless communications services, and the world's largest carrier of Internet traffic. Sprint built and
operates the United States' only nationwide all-digital, fiber-optic network and is the leader in advanced
data communications services. Sprint has $12.8 billion in annual revenues and serves more than 15 million
196
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business and residential customers.
Profile: Actress
Education: University of Pennsylvania (dropped out in 1965; honorary doctorate in 1992)
Relations: Father: Edgar Bergen; stage brothers: Charlie McCarthy, Mortimer Snerd; late husband: Louis
Malle; kid: Chloe Malle
Quote: My dad would sit [Charlie McCarthy] on one knee and me on the other and he'd put a hand on both
our necks, and when he squeezed my neck, I'd move my mouth, and when he squeezed Charlie's neck, he'd
move his. --Candice Bergen
Feature Films The Group, The Sand Pebbles 1966; Vivre pour vivre/Live for Life, The Day the Fish Came
Out 1967; The Magus 1968; The Adventurers, Getting Straight, Soldier Blue 1970; Carnal Knowledge, The
Hunting Party, T.R. Baskin 1971; 11 Harrowhouse 1974; The Wind and the Lion, Bite the Bullet 1975; The
Domino Principle, A Night Full of Rain 1977; Oliver's Story 1978; Starting Over 1979; Rich and Famous
1981; Gandhi 1982; Stick 1985.
Television Arthur the King (movie), Murder: By Reason of Insanity (movie), Hollywood Wives (miniseries) 1985; Mayflower Madam (movie) 1987; Murphy Brown (series; Emmys) 1988- ; Paris '89 (special;
host) 1989; Shelley Duvall's Bedtime Stories (series; narrator of "Little Penguin's Tale" episode) 1992;
Understanding (series; narrator) 1994; Images of Life: Photographs That Changed the World (narrator)
1996; President Clinton's Inaugural Gala (host) 1997.
Stage Westbury Music Fair 1967; The Freezer (writer) 1968; Hurlyburly 1985.
Books Knock Wood (autobiography) 1984.
Commercials Sprint.
197
CHAPTER XXXI: THE ASTROLOGICAL SIGNATURE OF ENERGY HEALERS
A RESEARCH PROJECT CONDUCTED AT CRYSTAL PAGES
THE CHANGING FACE OF THE HEALING CRAFTS:
Conventional medical care is becoming increasingly
expensive and is often outside the reach of many individuals of meager means, even in developed countries.
Moreover, in certain chronic conditions and ill-defined maladies (according to modern medicine
guidelines), it remains less than optimally effective, particularly on a long term basis. Recently, all over the
world, there has been a resurgence of people leaning towards 'alternative' therapeutic modalities and an
increase has been seen in the popularity of traditional medicine, such as ayurveda, other herbal traditions,
homeopathy, aromatherapy, acupuncture, chromotherapy, osteopathic and chiropractic medicine, etc. -- all
of which are based on administration or utilization of substances and some of these also include physical
procedures and lifestyle changes. Quite apart from all of these, exists a treatment modality that utilizes one
or more forms of 'healing energy' and is claimed to work through 'human' touch. The general belief is that
these healers are connected with, resonate to or are attuned to some form of Universal Healing Energy that
then is believed to work through them. Many such modalities or paths exists, the gamut running from faithhealing to those that use electro-mechanical devices in redirecting the flow of the Chi or "energy" through
the body, or removing energy-blockages, etc. The basic underlying tenet is that we all can receive and
resonate to some form of healing energy that perfuses and vitalizes our universe. Some individuals, either
naturally or through attunement (generally a closely guarded and secret procedure which some have
indicated includes an element of 'shaktipat') become adept at focusing or directing the flow of such energy
to help bring about healing in others. The concept may sound rather far-fetched or even fantastic to many of
us who are skeptical about 'these' things and definitely motivation in the patient plays a big part as does
faith in these energies to work as intended or claimed. In some ways, these probably work through the
'placebo' effect which is often misunderstood by some as a 'non-effect' or "psychological" suggestion
therapy. Perhaps the 'placebo' effect, which is often short-lasting thanks to our doubting minds, brings into
action the 'intrinsic' healing mechanism (the inner physician) that all of us possess. That these energy-based
healing modalities work is recorded in many anecdotal studies and even some clinical studies that showed
the salutary effect of Reiki and Qigong on haemoglobin levels, reduced pain and other parameters in
scientific studies.
ASTROLOGICAL RESEARCH : We
all have heard of the astrological explorations carried out by the Gauquelins
from France as well as other similar 'epidemiological' studies many of which have been summarized in
"Astrology Science or Superstition", by Eysenck and Nias, Pelican Book, ISBN 0-14-022397-5. The
approach of these tropical western astrology researchers had been to amass a large collection of horoscopes
and then to seek to identify a pattern in the chart using the tropical zodiac that would be shared by a certain
occupational or other identifiable group. Thus, we have the 'Saturn effect' showing up commonly in
scientists and the 'mars' effect in athletes. Many of the 'traditional' tropical astrological rules and tenets did
not show up very significantly in these studies, in a highly significant manner that would make them useful
for being used as 'signature patterns'. A signature pattern would be an easily definable and discernible
astrological combination that alone or in combination with other patterns would show up in a fairly high
proportion of charts which belong to a well-defined category. A similar approach when applied to jyotish
can pose a very significant and somewhat daunting task. Jyotish essentially depends on a 'weight of
evidence' approach. This involves a through study of a horoscope from many different angles, including a
multitude of charts and thus taking into account multiple factors, as one would naturally assume operate in
our lives and in what I call "the human experience". One or even a couple of factors seen in a given chart
rarely have sufficient impact to show up as a definite effect. Moreover, there are many layers and shades of
attributes that jyotishis study for a given planet. A planet may intrinsically or functionally be benefic,
malefic or cruel; weak, neutral or strong, in individual vargas, shadbala, ashtakavarga or vimshopaka, as
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well as other considerations may need to be considered. There are many other qualitative attributes that
should be considered when determining the influence attributed to a planet or planetary combination in a
reading. Readily available software, such as, Parashara's Light in its several versions (TM), Goravani
Jyotish (TM), etc., has made it possible to not only calculate and use more of these factors, but has also
brought to the fore, the problems that arise when one quotes readings in a disjointed manner verbatim even
from revered classical texts.
ENERGY HEALING : Having
been interested in the phenomenon of 'energy healing' for quite some time, and
having witnessed and experienced some of its undeniable success and efficacy, we at Crystal Pages (a
jyotish information, education and research organization which may be accessed through Internet world
wide web at <http://www.cyberus.ca/~crystar/index.html>) had been collecting charts of energy healers,
primarily from practitioners of Reiki, but also from others who were attuned to systems such as QiGong
and Therapeutic Touch, and also from faith-healers. While faith healing is believed to be a divine gift,
Reiki and similar modalities can be acquired, generally through a process of attunement, training and
practice through several levels or grades. Some of these have spiritual, as well as procedural/ritual-based
components; however, we do not intend to dwell on these details in this article, but instead, would like to
direct the interested reader's attention towards "Essential Reiki A complete guide to an ancient healing art",
by Diane Stein, The Crossing Press, ISBN 0-89594-736-6. The central theme of all of these healing
modalities is that the human body has the capability for channeling, concentrating and directing a "Healing
Energy of Universe" through one’s hands (palm chakras, which some describe as being minor nerve centers
connected to other neuro-endocrine-spiritual centers). I mention this because this was taken as an important
leading cue in this astrological exploration that I am about to describe.
THE 'RESEARCH ' FEATURE IN AVAILABLE JYOTISH SOFTWARE : When
this exploration was initiated sometime
ago, I had recently acquired a commercially available jyotish software and was quite interested in its much
touted 'Research' feature which essentially took a collection of horoscopes and proceeded to find the labels
or tags that were present in these charts and then sorted them in the descending order of frequency. So, for
example, it would look for sun in ascendant and determine that 20 out of 100 charts had this attribute, and
then go on to find some other tag, such as mars in benefic shastiamsha or something like that. Two
problems became glaringly obvious soon after the initial excitement of novelty wore off! This feature was
extremely slow. Even a small collection of charts would take half an hour and longer on a reasonably
powerful system (by the then prevailing home computer standards). There was no way of cutting short the
'search and sort' function. It had to go through all the factors keyed in by the programmer, until it exhausted
the entire list. This meant, that, each time I acquired a few more charts and added it to my research set, the
entire search had to be done again, and again! After a few weeks, during which I was also examining the
charts, with the PC that lives between my ears, and beginning to decipher "patterns" in the charts -- I
realized that my fancy and rather expensive software does not have those labels or tags that my eyes saw! It
had quite a few tags, it just did not have enough! Over the next several months, I purchased Parashara's
Light, which was far more light-footed than my earlier acquired software and had a basic research mode
which though not comprehensive, did things faster in the search and calculating of charts, etc. This program
allows one to use some basic search strategy building blocks and to conduct logical searches through a set
of horoscopes. If Parshara's Light included a feature by which the users could create a search strategy by
creating a text file using the yoga codes and the program could then conduct the search at its rapid pace,
then it would have easily become the most useful and extremely powerful research tool for jyotishis. I hope
someone from Geovision is reading this and considering adding such.
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BACKGROUND AND APPROACH : My
aim in conducting the present exploration was to carry out a pilot study
to see if certain factors that made astrological sense were seen in a greater frequency in the charts of the
energy healers or not. If such was indeed the case then these very factors could serve as indicators
providing useful direction and guidance in charts of nativities who came for advice. Reiki is typically
administered by placing one’s palms on different areas of the patient's body and is experienced as a
sensation of 'hotness' and sometimes has a fine vibrational character. Reiki is of Japanese origin, from
predominantly buddhist sources (though the prevailing historical accounts have been challenged by many,
recently) and promotes ideals of service, gentleness, kindness. It was, therefore, a bit counter-intuitive when
in chart after chart, mars began to show up in association with the lagna and/or the third house. The lagna
represents the self, the conduit through which the energy is channeled and the third house represents the
shoulder, arms and hands and the minor chakras in one’s palms. The heat and vibrations also seemed
consonant with the sensations actually perceived by individuals who are giving or receiving Reiki
treatments. Having focused on mars, based on serendipitous observations, it was natural to test this
correlation in charts that would come naturally to mind when thinking of mars: athletes, military personnel
(and critics!). Sure enough, there was a prominent 'presence' of mars in these charts, as well but in different
houses! other planets were involved as well in a different distribution from those seen in the charts of
healers.
The next thing to focus on was that in order for energy healers to heal using hands, there should be a
relationship between the 3rd house and the house of sickness, namely the 6th. I am a great believer in
'derived' houses of all kinds. Although primarily utilized in horary readings, the 7th house represents the
lagna of the client, and the 2nd and 12th houses represent the diseases, chronic illnesses and defects in the
client. Negation of disease would be the 12th from 12th, hence the 11th. So, connections between the 3rd
house and these houses were sought. Additionally, the association of mars, the guiding planet, with the 7th
and 11th houses was examined. Reiki (the commonest modality in my testbed, but the same seems to be
true for other modalities, as well) being a response to an inner urge, an inner calling, inner motivation, must
have something to do with the nodes (representatives of karma) and also the fifth and ninth houses, both of
which are connected with spirituality and higher purpose and also the manifestation of one’s karmic fate
that is due to become manifest in this lifetime and what we create for the future. Many other factors and
areas were examined, some have been summarized here in this first report. We have started looking into
varga charts and other finer levels of interpretation, but even the findings in the radix or rashi charts have
been very striking and some of these are presented here. All charts were calculated utilizing Yukteshwar
ayanamsha that is only a few minutes different from Late Prof. B.V. Raman's ayanamsha (the two
ayanamshas use closely similar value for vernal equinox of 1894, but utilize different rates of annual
motion of ayanamsha to calculate back to the year of coincidence of the tropical and sidereal zodiacs,
Yukteshwar using AD 499 and Raman AD 397). As this project progresses, future findings may be
presented with more detailed data (subject to permission of the nativities).
In a rather large data set of 480715 births available to us, spanning over several decades and mostly from
the northern hemisphere, that were obtained from insurance records, it was obvious that the number of
births were uniformly distributed throughout the year (daily mean = 1317, std. deviation=69.9, coeff. var =
5%). It may, therefore, be assumed that the distribution of planets would be more or less uniform in the
general population, provided a large enough sample is taken. The ascendants would perhaps not be equally
distributed since some of the signs tend to rise for a longer periods in a given hemisphere (long ascension
signs). This would be an increasingly significant skew if one focuses only on births taking place at very
high latitudes (more kanya and tula ascendants because of the tilt of the earth). The distribution of the
planets in the 12 houses would be more or less uniformly distributed (unless unequal houses and intercepted
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signs play a part in one’s astrology). The Figures 1 to 4 show the percent distribution of the planets in signs
and houses in the horoscopes of energy healers (mostly Reiki) and faith healers. The distribution of Gulika,
Ketu, Rahu, Saturn, Venus, Jupiter, Mercury, Mars, Moon, Sun and Ascendant are shown in the form of a
layer or area graph. Notice any thickening or thinning of the layer as the distribution varies and also any
peaks overall that indicate increased frequencies in a given sign or house. The sample size shown here for
energy healers is 82 cases, while those for faith healers is 22. No serious attempt to do statistical
comparison will be carried out, given the unequal and relatively small sizes of the samples. A group of 23
army personnel and sports figures (both mars-related professions) were used as 'controls'. Using the total
number of cases in a group as 100%, percent values for a given planet in a given sign or house was
calculated and this has been plotted in the graphs shown in this article. The higher peaks in a given sign or
house would indicate that planets and points such as gulika, lagna, lunar nodes tended to cluster in that
particular area.
RESULTS: Some
of the interesting and contrasting findings (between the different groups) of this study were:
a) The reasonably ordered 'flow' of the sign distribution of the different planets in the Reiki group in
contrast to the more chaotic or at least variable nature in similar parameter for the Faith group (perhaps
partly due to the different sample sizes). The controls were somewhat variable at the extremes, but more
evenly distributed in the zone between karka and makar for the most part, but not quite as evenly as the
reiki healers (again, this could be a function of sample size, in part).
b) A peaking seen in vrishchika, a martian sign in Reiki group, whereas, more factors were clustered in
vrishabha in the Faith group, with simha, tula, makar and kumbha following. Interestingly, meena the
'psychic' sign did not attract many in both these groups. In the army/sports controls, the peaking was seen in
tula, with a bimodal distribution as seen by the humping in makar. Most of these individuals being sports
stars and commanders, strategic expertise was probably more important in their careers rather than brute
strength or brashness. The peaking in tula with shoulder in karka to kanya does make sense. The lagnas
tended to be clustered around simha to tula, mars peaked in mithun and tula. Not many mesha, vrishchik or
makar mars as one may stereotypically expect. Quite a prominent peak incidence of mercury in kumbha
and of moon in the fire sign of archery, dhanu.
c) There was a higher level of clustering in the first four houses in the case of Reiki group, whereas, there
was a higher clustering in the houses 8, 9, 11 and 12 in the Faith group. In the case of army/sports
personalities, one peak was seen in the 2nd house, another in 12th house and closely followed by 6th and
9th houses. Sun, mercury and gulika were the primary contributers for the peaks in 2nd, moon and ketu for
the one in 6th and gulika, Rahu, mars and moon in the 12th. Mars was not surprisingly more often seen in
the 10th house.
d) Look at the bulging nodes in the layers, that indicate clustering shown in the charts by a planet in a given
sign or house. We see that in the Reiki group, mars tends to be present more often in the 3rd house and
gulika in 2nd and 4th houses. There is some discrepancy about the calculation of gulika as implemented in
different software, hence, we will refrain from focusing on those, but the placement of mars is of
significance (see later). In the case of the usually more 'religious' and renunciate individuals in the Faith
group, we see the clustering of saturn in libra and makar and of ascendant in mithun, tula and makar. In the
case of the house distribution in Faith healers, note the clustering of jupiter in the fifth house (aspecting the
ninth, 11th and 1st), of moon in 11th (aspecting fifth) and of venus in the 8th, 9th and 11th houses. The
presence of sun in 8th or 9th in more cases also is an interesting phenomenon.
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Obviously, the two cohorts (reiki healers and faith healers) are not at all similar astrologically. It is
inappropriate to lump all energy healing and faith healing into one group as is sometimes done by skeptics
or even those who know the differences between these groups of healers. It is interesting to see the religious
and renouncing planets jupiter and saturn playing a dominant role in the case of faith healers (as also the
higher houses of occultism, religion, karma and moksha. The presence of the 11th house in a dominant
position (particularly moon and venus) is somewhat counterintuitive, although these being 'caring' planets,
their aspect on the fifth house does indicate a reason for their being prominent. How can one heal others if
there is not an ocean of love that flows out of one’s heart and which then is related to one’s karma and
poorvapunya, related to the fifth house. Reiki, on the other hand, while certainly strengthened by love and
spiritual energy is more of 'this' earth, more technical in a sense and something that can be learned as
opposed to having an innate gift such as faith healing obviously is believed to be, in practically all cases.
Although one risks getting tangled into the circular argument of , "Can just about anyone become a Reiki
healer or does Reiki 'call' only those who are ready?". Some would endorse the thinking that a decision to
seek attunement to reiki is a product of exposure to it for lifetimes during the journey of the soul, as
opposed to a casual whim or impulsive decision!
I digress a bit, but, notably, some of these individuals (whose hands or palmprints I had seen) had what is
described as a 'conical' hand in palmistry, with the palm relatively wider and the form of the hand tapering
towards the tip of fingers. This kind of shape has been described by Cheiro and Cmt. de Ste. Germain as
being favorable for those who wish to exercise their healing capabilities. I must caution the reader that this
remains to be confirmed in a larger number of individuals whether the shape of the palm has something to
do with the martian association with the 3rd house in general or healing in particular.
One very interesting finding was that in an additional group of a relatively small sampling of horoscopes of
saints and spiritual leaders that we used (15 charts only), the martian signature showed up in a rather
interesting pattern. These individuals also had a rather high incidence of the following two conditions:
= Mars associated with the first house
= Lord of 3rd house associated with mars
The charts of saints showed a low incidence of mars being directly associated with the 3rd house itself
(occupation or aspect), whereas, the Reiki healers showed a very high incidence of mars being so associated
with the 3rd house and comparatively fewer in the Reiki group showing an association with the first house
or with the lord of 3rd house. Practically all of these saints have been associated with healing powers, some
bringing the healing about through touch or from a distance. It was interesting to note the slightly different
pattern between the Reiki group and the saints. Most of the Reiki practitioners, while involved in spiritual
practices are otherwise regular people (including householders) and most healers in our group of charts are
certainly not saints or spiritual leaders. As a side observation, the lower prevalence of association of the 3rd
house by mars in horoscopes of saints makes sense because in many instances, such an inherently malefic
mars would influence the 9th and 12th house either by occupation or adjacency. It is reasonable to expect
that, generally speaking, saints would do better with untainted 9th and 12th houses.
There were several other characteristics noted in the Reiki charts, particularly the association of nodes
(Rahu more often than ketu) with the 3rd house, and several others combinations and factors that showed
up, albeit with low frequency. This is a preliminary report and the study is ongoing as we continue to
acquire even more charts and explore the signature(s) further. We are also exploring the dashas prevailing
at the time of one’s attunement with the healing energy and some interesting facts are emerging.
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For illustrative purposes, let us look at Mme. Hawayo Takata's chart. She had the privilege of being the first
non-resident Japanese woman (and the first person from the west) to have been indoctrinated in the Reiki
healing system. Mrs. Takata, a native and resident of Hawaii, born to Japanese immigrant parents, was
visiting Japan and had occasion to be treated at the Usui Clinic, then run by Dr. Chujiro Hayashi who was
the successor of Dr. Usui. She went there for her chronic conditions and was so taken by the healing power
and efficacy of Reiki that she eventually managed to be accepted as his student and went on to become a
teacher in Reiki. She had to overcome much resistance and lived through a lot of uncertainties before she
was accepted by her master. She eventually went on to train 22 masters in North America and without her
drive, destiny and sincere persistence, Reiki would probably have remained in the orient for a lot longer
time. She is generally described as a physically petite woman with a very strong will and yet a detached and
saintly demeanor.
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©
Takata
12.24.1900
7.27 am
W 159.21 [10.5h]
N 22.00
Ayan(Y)-21.09
Lagn 260.7323
Moon 285.3779
ASCD
Moon
Sun
Merc
Vens
Mars
Jupi
Satu
Rahu
Ketu
%
-47
53
48
28
51
84
43
---
SI
ju
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(L) -- Lagna or
ascendant
In Takata's chart, mars is placed in the 9th house in a sign of vitality, leo, aspecting the 3rd house, fulfilling
one of the signatures for being a Reiki healer. It also aspects mercury the lord of 10th house which is placed
in the 12th with venus the lord of 6th. The sickness that took Takata to a land abroad (Japan) where she met
with her master and the primary task (karma) for this lifetime that was revealed to her in a culture that was
different from the one she grew up in (Rahu), although in a biological sense, it was her own (she was of
Japanese origin). The dispositor of mars is placed in the ascendant with the lord of 3rd house and lord of
ascendant in strength in the first house. Her strong will is very obvious, as is her restraint and gentleness
from the conjunction of jupiter and saturn in a fiery sign. The lord of 9th strongly placed with Jupiter the
symbolic teacher fits well with her significant role as a teacher that brought Reiki to North America. She is
the only link between Japan and the West, that we know of and thus holds a supremely important position
in the history of Reiki. The other signature, that we discussed, namely, the connectivity between the 5th and
9th house is there, with the fifth lord placed in the ninth. That it happens to be mars and fulfills the other
signature (mars and 3rd house) makes the bond stronger. Though not within the purview of this article, we
find that in the navamsha chart, which most jyotishis consider as significant as the rashi or radix chart, mars
is aspecting the 3rd house, as well as the lord of the 3rd house, while the lords of the fifth (saturn) and ninth
(mercury) houses in navamsha aspect each other. Mars in navamsha also aspects the 6th (illness) and the
lord of the 6th and this can only serve as a positive influence for her personal healing as well as her role as
a healer. In her dashamsha, mars aspects the 3rd house from 9th, and is aspected by saturn, the lord of 9th.
The lord of 5th, venus, is placed in the fifth house.
206
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:
:
:
:
:
ve
:
:
:
:.............:..............:..............:.............:
:
su saR
:
:
raR
:
:.............:
navamsha kundali
:.............:
: {L}ma keR :
:
:
:.............:.............................:.............:
:
juR
:
:
me
:
:
:
:
:
:
mo
:
:.............:..............:..............:.............:
©
Reiki#69
08.11.1938
5.02 am
95.13 [6h]
41.01
Ayan(Y)-21.62
Lagn 110.9174
Moon 298.8472
ASCD
Moon
Sun
Merc
Vens
Mars
Jupi
Satu
Rahu
Ketu
%
-54
55
71
43
43
28
52
---
SI
mo
sa
mo
su
me
mo
sa
ju
ma
ve
ST
me
ma
me
ve
mo
me
ra
me
ju
su
SU
ve
sa
ju
ju
mo
ve
ra
ju
ma
ra
Here is another chart of a Reiki healer and teacher (#69). In her case, mars forms a relationship with the
first house rather than the 3rd (alternate signature). It is notable that mars also happens to be the lord of 5th
and 10th and aspects lagnesha and jupiter, the lord of 9th (fulfilling the second signature, discussed above).
***********************************************************
*
* _
Mo
_ *
^
* _
_ * *
*
* _ 5 _ *
* _ 3 _ *
*
* Ma Ju KeR _ *
_
_ * _
*
* 6
_ *
* _
_ *
* _
2 *
*
_ *
* _ 4 _ *
* _ *
* * _
7 _ * _ 1
_ * *
*
* _
_ *
10
* _
_ *
*
* 8
* _
_ *
* _
_ *
12 *
*
Su
_ * _
Ve
_ * _
SaRRaR *
*
_ *
9
* _
_ *
11
* _
*
* _ *
Me
*
_
*
* _*
***********************************************************
...........................................................
:
su saR
:
:
keR
:
:
:
:
me ve ju
:
:
:
:.............:..............:..............:.............:
:
:
:
:
:.............:
navamsha kundali
:.............:
:
:
:
mo
:
:.............:.............................:.............:
:
:
:
:
:
:
:
{L}raR
:
:
ma
:
:.............:..............:..............:.............:
207
ndj-II
12.11.1968
7.20 pm
W 68.00.45 [5h]
N 46.38
Ayan(Y)-22.03
Lagn 104.4469
Moon 136.003
ASCD
Moon
Sun
Merc
Vens
Mars
Jupi
Satu
Uran
Nept
Plut
Rahu
Ketu
%
-53
45
27
75
18
43
41
------
SI
mo
su
ma
ju
sa
me
me
ju
me
ma
me
ju
me
ST
sa
ve
me
ke
mo
ma
mo
me
mo
sa
su
sa
mo
SU
ra
su
sa
ke+
mo
ju
ma
ju
ma
sa
sara
ju
©
Though mars is in neecha, it is in kendra from moon, as well as its dispositor (also moon) and therefore
attains neechbhanga. Mars is exalted in the navamsha and thereby regains its strength on that account, as
well. She does tend to over-intellectualize at times and does tend to come across as a bit rigid and
opinionated, though! All that aside, she is a very capable healer and teacher, without any doubt. In the
navamsha, mars is exalted in the navamsha first house (signature #1) and the fifth and ninth lords, mercury
and venus aspect each other in navamsha. In dashamsha, mars is in ascendant, the sign of mars, scorpio, is
in the 3rd house while the lord of 5th house, saturn, aspects its own house. The lord of 9th house, mercury,
aspects the dashamsha lagnesh mercury which is placed in the 6th house of illness. Yet another Reiki
master/healer. Note the presence of vargottama mars who is also the lord of 5th (and 10th) and jupiter the
lord of 9th in the 3rd house. There is connection between the 12th and 6th (lord of 12th is aspecting the
12th from the 6th). This person experienced suffering and loss at the hands of her own teacher and there
was significant bitterness, as indicated by saturn's influence on the 9th house in the presence of nodes.
Saturn is vargottama and retrograde.
The spiritual nature of healing that underlies Reiki, the inner calling that is experienced by Reiki healers
and the often profound spiritual experiences that happen to healers and their patients during a healing
session and during attunements and the karmic nature of it all, as highlighted by the presence of the
astrological signatures described in this article in not only the radix (rashi) but divisional charts is not likely
to be a random occurrence or happenstance. While more work continues in this direction to further finetune these findings and to find more nuances in the different forms of healings, if mars is beginning to
come across as a significator or karaka for energy-healing, such as Reiki, then perhaps that is not too farfetched a concept.
**********************************
Completed on August 21, 1999 by Rohiniranjan, All rights reserved (1999) by Crystal Pages, Ottawa, ON,
Canada.
208
CHAPTER XXXII: MISCELLANEOUS TOPICS
Jyotishis often get embroiled in debates over fate vs free-will. Basically, three views exist, the first one
holds that there is only free-will, the second maintains that there is only destiny, while the third concedes
that there are both. For the first two views, there seems to be no purpose for astrology. If all that is is freewill driven, then how can the life-journey be reflected in the frozen snapshot of the heavens at the moment
of birth? On the other hand, if destiny is supreme and inescapable, then what would be the benefit of
knowing one’s future - for it cannot be changed being already destined and cast in stone! The third view is
more inclusive and allows for personal responsibility, yet makes astrological predictions possible because
of the element of predestination, and it has room for modifying or atoning karma through the remedies
which are acts of personal choice and hence represent free-will. If someone says that even remedial
measures are destined, then life becomes a game for what then is the purpose of the remedial ritual, really.
The camp that indicates the coexistence of fate and free-will also makes it possible to better accommodate
the karmic hypothesis since, yesterday's free-will becomes today's destiny and addresses the 'responsibility'
factor and also at the same time reduces the chaotic nature of this universe which then takes on the form of
a just universe, although on an extended time scale of things. Suggestions have come forth based on
anecdotal experience that there might be some charts which show that some nativities are more resistant to
the vagaries of destiny. Obviously, these are the cases where the astrologer's reading or predictions fail
consistently. A certain proportion of these charts are subject to inaccurate birthtimes. It is amazing how
mistaken people's memories can be. Even those who are extremely intelligent and seriously interested in
astrology! Times off by hours have been provided by such individuals. No wonder their horoscopes did not
match their life-experiences.
Those who say that destiny rules supreme, one wonders about the chicken and egg aspect of it. How was
the first destined event in the existence of these souls come about? Those who beat the free-will drum do
not fare well when working in this set of presumptions, either (one acknowledging reincarnation). How did
the first act of free-will get committed? What was there before that? Of course, the 'free-will' camp has a
way out! They do not believe in rebirth or continuity of experiences in the soul's journey. They don't
believe in soul (period)! Those that have sold their soul to destiny, do not have an easy out. They need to
evoke religious thought and simply say that we cannot understand God's will and that is that!
Many a jyotishi can suspend judgment on these philosophical matters and just go on with the perhaps more
useful business of erecting charts, reading those, giving astrological and remedial advice and letting the
intellectuals and philosophers 'duke' it out in clubs, associations, conferences, and on newsgroups or
mailing lists. Perhaps suspending judgment would be a useful strategy for many beginners. However, the
questions would not go away.
Personally, I see no human or divine purpose in having a complex world like ours and all that we call
"human experience" and base it purely on either destiny or free-will. There is more to our lives than
physics+chemistry (=biology) and neither do we come from 'elsewhere' nor is there no magic at all in this
world! Perhaps it all started with some accident of nature but it certainly evolved from there until it
enveloped the creation -- so much so that enormous paradigms of synchronicity somehow came into being
and led to the evolution of a framework which on the one hand allows us to see the mirror image of our
lives in the disconnected and distant music of the spheres, while on the other, it threatens to feed our ego
with a megalomanic fantasy that indicates to us that somehow we control the entire universe or that it was
all created for our benefit and joy.
With all due respects to Seymore and his hypothesis of cycles and periodicities of the heavenly spheres
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underlying the modus operandii of astrology, perhaps the astrological experience, the geocosmobiological
phenomenon is not just physical and tangible. Perhaps there are indeed energies and elements of nature that
the ancient hindus called 'devas' and intuited that these energies may be reflected in the heavenly journey of
the lighted bodies, the planets. The devas and not the globes of cosmic dirt hurling through space (planets)
are directly connected with the astrological influences. Whether one calls this a product of the yoking of
macro and microcosmos or simply some kind God's bringing about a marriage between the deva mercury
and planet mercury (and similar others) simply to provide us mortals with some direction and hints about
how best to make our choices (a rather egocentric and thus human presumption, by the way!), we need to
separate the hands of the clock (planets) from the 'time' that these show (influence of the devas). Think of
devas as some sort of godly figures clad in gold and silk and a halo shining around their heads and we risk
alienating the 'professors' amongst us. Even when these figures are reported to have been visualized by
some, they represent a form of conceptualization, really. Why can we not think of them as forces of nature
or some form of energy that is supraphysical. A certain major portion of this deva energy would serve to act
as triggers, possibly in our minds which then can lead to physical things happening, be that an accident as a
consequence of a transit hitting and derailing our consciousness and attention or judgment, or it could be a
direct influence that leads to something physical such as a natural calamity, an earthquake or hurricane that
has the power of changing our lives forever. Effects on nations and politics are still human phenomena
where a trigger acts on a collective mass of people.
These energies are not dumb like the physical energies with which one cannot interact intelligently and
cannot communicate or coerce. Being physical, energies such as heat, magnetism and electricity can be
modulated and steered into desirable applications and directions through using physical objects (magnets,
coils, silicon chips, resistors), in a similar way, the devic energies can be influenced by using appropriate
tools and approaches to which they respond to. I am thinking here of mantras, penance, etc. Gems would
not fit in this hypothesis well, being physical objects; however, who is to say that these act through their
physical presence, alone? After all, not everyone who has bought or worn a gem has necessarily been
benefited or even affected by the act of wearing those. The influence is hardly physical, for all purposes, it
seems.
Remember that, what I am developing here is all a product of the mind, perhaps involving some
imagination. I do not know this for sure, and certainly I have not channeled any of this! What I am asking
from you is to remind yourself of the possibility that astrology is different from astrophysics and to not fall
in the trap of looking at the astrological phenomenon as if it was a body to body interaction between the
planets and us through their rays, be those gross or subtle. Once we do that and move away from the
mathematical model we began to loosen our clutches on the nearly physical and tangible factors such as
motion of the bodies, the exactness of an aspect and even the position of the planet down to the nearest arcsecond as these become a bit tenuous because the 'deva-energy' is perhaps akin to a halo around the planet
itself, a corona or zone of influence. Deva could have the planet's position as its central point, but its orb of
influence might be wider, and for all purposes, perhaps it is also variable! Is the Jupiter deva when in
cancer an expanded globe of influence vs Jupiter deva in Capricorn? I think it is an interesting possibility.
Perhaps this underlies the usefulness and functionality of midpoints where the influence of one deva blends
or separates from that of another deva. Perhaps a horoscope is not a map with discrete lights but a rainbow
of distinct yet blending orbs of influence and energy. This, to my mind, is a rather important concept and
possibility. It is always tempting to lay out astrology into neat but discrete piles of attributes and influences,
but for many, such an approach does not work well and certainly is not enriching from a synthetic sense.
Through visualizing and conceptualizing the planets as energies and personalities, as indicated in ancient
texts, we breathe more life into such a reading. Some people hastily dismiss ancient texts with their archaic
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symbology as products of simpler times or even of superstitious and magical thinking; however, it is quite
possible that one was supposed to read between the lines!
211
CHAPTER XXXIII: RETROGRADE PLANETS: ANOTHER PERSPECTIVE
Our geocentric vantage-point enables us to witness the phenomenon known as retrogression as planets go
about their cyclical orbits. Planets that normally appear to move from Aries towards Pisces, from time to
time, seem to be moving backwards, from Pisces towards Aries. The Sun and Moon are immune to this
apparent backward motion. The mean lunar nodes always move backwards, but the true nodes describe a
bi-directional motion just like other planets. The mechanism underlying this apparent retrograde movement
of planets varies from planet to planet. For the inferior planets, Mercury and Venus, when they are between
earth and the Sun, they appear to move retrograde; however, when they are on the other side of the sun (Sun
is between the planet and earth), they appear to move direct (Aries to Taurus and so forth). Superior
planets, Mars, Jupiter and Saturn are retrograde when they are in signs opposite to the Sun, in other words,
when they are just ahead of the earth and we are trying to catch up with them until such time when they are
a bit behind the earth in the ever going orbital race. For the remaining time they are in direct motion. It is
perhaps an interesting astrological symbolic clue that the phenomenon of retrogression is not a real one, but
a product of our perspective or vantage!
Many views exist on the astrological implications of such apparently retrograde phases of planetary motion.
Most astrologers agree that at least subtly different effects are produced by the same planet when it is in
direct in contrast to retrograde motion. Retrograde Mercury is anecdotally associated with communication
breakdowns, more computer troubles, etc., and blamed for much of their anguish by some individuals.
In vedic astrological treatises, retrogression has been considered as an indication of strength (chestabal;
chesta=effort, bal=strength; the concept is that the planet is making an extra effort in going against the
mainstream and hence is stronger). Some experts qualify further by saying that the natural benefics such as
Venus, Mercury and Jupiter are strong while natural malefics such as Saturn and Mars are weak or evil
when retrograde, unless Saturn or Mars happen to be ascendant lords or yogakarakas (by virtue of being
lords of angular and trinal houses). Nothing more elaborate is generally made of retrogression in most
classics.
In practice, retrograde planets generally seem to affect the mental plane more than the physical or worldly
plane. During the dasha (planetary period; one of the popular ones being vimshottari which may be
visualized as a special form of progression of the natal moon through a series of segments of zodiac ruled
by different planet in such a manner that the progression through segments of similar arc-longitude take
place at varying rates of progression) of a retrograde planet, one would be hard pressed to find a difference
in the types of events that occur or other physical effects; however, the person with the dasha lord
retrograde in his chart may react to the goings-on differently than his brother with the same planet in direct
motion.
Those with retrograde planets often respond to 'time' in a nonstandard way. This is perhaps symbolically
linked with the concept of their being related to or in communion with "other spheres of time." The brave
romantic thinker may stretch this theme to include the past; even earlier reincarnations that expose the
nativity to "karmic" influences. The concept of karma generally is considered to be associated with linear
time. The retrograde planets expose one to influences that are not a part of the currently perceived reality,
in other words, sensory and other 'inputs' emanating from "other" realities are able to make it through
normal barriers and are able to affect "existing perceived reality" and one’s decisions. In a sense, retrograde
planets open up, or at least perturb some kind of a "temporal reality-boundary". This, by itself, is neither
good nor bad. Contrary to what we sometimes hear, I have not come across an instance when the dasha of a
retrograde planet produced a major "transforming" influence that could be unequivocally attributed to
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©
"retrogression" itself. Some believe that retrograde planets only manifest strongly in the lives of those who
have advanced on the spiritual path and have the heightened sensitivity to perceive or express the energies
that the retrograde planets represent. Others experience the effects in a more subtle manner.
Each planet represents certain attributes and natural portfolios. Likewise, each planet holds sway over
certain houses in a horoscope. By viewing retrograde planets against such a background of information,
interesting insights can often be achieved.
Taking retrograde Jupiter for example, a notable thing about nativities with a retrograde Jupiter almost
anywhere in the chart but particularly in the 3rd, 4th, 6th, 8th or 11th house is that they are presented with
opportunities in life to bring to fruition other peoples' failed projects. Also, retrograde Jupiter may
sometimes affect the gonads and/or growth-related hormones, particularly the pituitary and thyroid.
Obviously, there would not be an obvious disease or defect in all, but, in many the functioning of these
glands might lie closer to the extremes of the normal range indicating a borderline or latent disorder that
may remain clinically unnoticed yet perfectly compatible with normal growth, etc.
From the perspective of karma, expansion seems to be one of the significant 'life-tasks' for nativities with a
retrograde Jupiter. The symbolism is obvious! The individual is presented with opportunities for expansion
(of body, mind, spirit, ideologies etc.). Indeed one is almost 'forced' into situations that would promote
expansion. What one does with that 'expansion' is where the faculty of freewill perhaps comes into play,
leading to either promotion to the next grade or an opportunity to take another go at it (reincarnation).
Retrograde planets signify a mental state that contains certain highlighted areas or unusually heightened
traits. With Jupiter retrograde, there is seen a tendency towards over utilizing of the psychological defense
mechanism known as "reaction- formation". This makes one take an exaggerated "opposite" stance to
whatever it is that triggers discomfort or anxiety. A retrograde Jupiter can often indicate an area in one’s
life (soul-experience) that has so far remained unattended, undeveloped or unexpanded! A diametrically
opposite area may then be seen to be overemphasized as if to compensate for the deficiencies. Obviously,
the placement and rulership of Jupiter in such charts would give a clue as to the areas that are so affected.
With recognition of such areas, some of the psychic energy can be diverted from the zone of abundance to
that of deprivation. In a sense, one might say, that a retrograde Jupiter could reflect some of the traits and
vibrations that are representative of the spectrum of the "energy" that we normally associate with the
resonance characteristics of the planet Saturn, in it being an equalizer, a redistributor, a leveler.
We may visualize each planet as having a certain energy that flows easily through certain channels or
'jurisdictions', these 'areas' are recognized in astrology as the natural significations prescribed for the planets
(forming the alphabet and keywords of astrology). Mercury, for instance, enables 'cosmic' energy to flow
into pursuits that are intellectual, that depend on reasoning, sequential intellectual processes, demonstrating
a connectivity that strikes many of us as a logical A to B to C to D sequence and which most of us generally
find easier to follow. Mercury does not very comfortably handle an A to C or A to D jump or even a C to A
backflip (a C to B to A would be handled easily by it though). Therefore, the prime issue is not the direction
of logic but the sequential steps involved. Rapidly commuting from A to B to C to D in a typical mercurial
fashion would appear to be governed by intuition. However, if we were to take away one of the
intermediate logical pegs, then Mercury would begin to stumble becoming increasingly unable to process
information effectively. When Mercury stumbles, being intrinsically impatient, it might be tempted to fill in
the gaps with assumptions or even by confabulation (at its worst, an afflicted Mercury has been known to
represent a habitual liar).
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Some astrologers consider a retrograde planet as a 'blocked' or deficient responder! By that token, one with
a retrograde Mercury would not find thinking logically very easy or even natural. The retrograde planet
appears to move backward in the zodiac due to our geocentric viewpoint and it is easy to fall into the
analogy-trap and consider the apparent backward motion as something 'negative' because of its symbolic
parallelism with the connotation of the term 'backward'! Perhaps it is not very simple and the retrograde
planet is merely shifting its modus operandi to an alternate modality. Perhaps during the periods and
transits of retrograde planets, one needs to undergo a "paradigm shift", in other words, to embark on an
alternate approach, using a very different viewpoint of looking at the same thing. Would a retrograde
Mercury, then, be more 'comfortable' in using an A to C or even an A to D approach, rather than the usual
'logical' A to B to C to D that the planet is 'expected' to signify? A 'normally' logical, sequentially thinking
scientist with a retrograde Mercury may find such 'intuitive' jumps a more efficient way of overcoming
'blocked progress' when doing an experiment or examining a hypothesis.
There are in ancient allegories (dry facts presented in a more interesting and palatable format!) a hint of the
possibility of reasoning and logic (Mercury), and intuition (Moon) together forming a complete information
sensing and processing unit. Indeed, the mind that has harnessed and can utilize both sequential reasoning
and intuitive jumps, progresses a lot faster, better and deeper than one that has only mastered either mode
of gaining information. It must be noted that Moon and Mercury can only bring facts to one through
different channels or means, but one still needs the blessings of Jupiter to incorporate such 'information'
into wisdom. It is often seen that the individual with a retrograde Mercury is more comfortable or more
accepting of modalities of fact-gathering and presentation that do not necessarily rely on the usual
sequential approaches.
It is important to remember that the end result or the core-nature of what a planet represents remain the
same regardless of its apparent motion in the radix. The direct Mercury would be more comfortable with
sequential processing of information; whereas, the retrograde Mercury would tend to explore the dimension
of non-sequential intuitive processing. In either case, Mercury would still be gathering and processing
information. In other words, regardless of its apparent motion, Mercury remains associated with thinking
and information-processing. The difference between the direct and retrograde versions being in the way the
mode of processing and thinking (reason and logic vs. intuition) operates.
Retrogression could represent an intrinsic strength or an armor with cracks in it, the outcome depending
upon how well the retrograde planet is connected with other factors in the chart. In the end, polemics and
occasional flashes of intuitions aside, the 'weight-of-evidence' approach is what saves the day for most
astrologers. Curious as it might be, retrogression, is but a single factor or phenomenon and not the critical
card the moving of which topples the entire structure. For, neither the horoscope nor the human life
experience it is supposed to represent are a house of cards!
-------==============
--------
214
CHAPTER XXXIV: MORE OF MY TWO CENTS
While each of us might be drawn to astrology for different reasons, the ultimate aim is to tap into and
understand the cosmic cycle of this experiential journey of human experience. Perhaps some of us would
end up trying only to understand our own horoscopes or of near ones, while others among us would extend
their help externally in trying to help a fellow-human being to understand themselves and their personal
journey better. There will be times when we would be tempted to or forced to assume the role of
counsellors. Understanding our roles and boundaries is very important at that point. Sometimes we will be
approached by individuals who are genuinely tormented by the rigours of time and need a bit of support and
encouragement. While being empathic, we must not cross the boundary of being an astrologer and enter
into that of being a soothesayer unless we are trained or capable in that area. Those who approach us for
seeking astrological counselling must always be told of and reminded of our boundaries. Regardless of their
infectious but sometimes exaggerated faith in astrology or us, we must spell out the findings just as we see
them while honestly making them aware of the uncertainties and limitations of what we see or say, as best
as is possible. There is not pressure to feel that we need to turn a cartwheel or two simply to please or the
need to justify the reason for being for astrology or of our interest in astrology (unless you are in the role of
a professional, paid astro-counsellor -- in which case you are not very different from other similar
professionals in having to demonstrate your abilities and so on).
Astrological rules often are based on straight-forward logical principles, given certain assumptions;
however, this must not become a sine qua non mandatory requirement. There is much in astrology that falls
within the purview of what we would call primarily axiomatic principles, as elaborated earlier. Much of the
logic underlying this is unknown or perhaps unfathomable to most of us. Given the more or less 'logical'
reason-based suprastructure of jyotish, it is difficult to not get drawn into the presumptive position that
everything that is not logical is not astrology. It is well-known that not all rules, yogas etc. are applicable in
all horoscopes. Even something as straight-forward as mahapurusha yogas (certain exalted planets in
angles) or combinatorial raja yogas based on the association of trines and angles, do not always work out in
the ways expected. It is useful to very quickly move out of the one factor-one reading mindset into an
approach that is based on multiple factors contributing to a weight of evidence approach. When faced with
a horoscope, it is tempting and perhaps natural human inclination to tune into and give dominance to
certain well-known combinations or apparent dignities (in rashi). Sometimes this works while at other times
it does not. However, with a large number of factors and rules staring us in our face, it becomes a nonintuitive astrologer's nightmare to figure out which lead to pick up and follow. Quantitative weighting helps
to a certain extent in some case, but for the most part, absence of clear instructions in classical or
contemporary texts makes it difficult to figure things out. Experience and intuition sometimes help by
drawing out attention to the more 'significant' set of rules, but this involves a mixture of method and magic.
The magical part comes from not so much absence of logical underpinnings, but from our lack of
understanding of the process underlying such inner help. I believe that what we call intuition or better still
informed intuition is perhaps a logical process which works so rapidly that it appears to be non-sequential.
This is the kind of stuff that happens when people sleep over a problem and arrive at an answer, come
morning. Some astrologers almost abhorr being labeled as intuitive since this to them implies an innate and
therefore uncontrollable gift or strength. Astrologers, more than any other sect of divinators tend to not like
to be lumped with psychics and their genere. This is unfortunate and perhaps unnecessary. Those who do
not lose sight of the primary fact that astrology is being used to help others, end up being more helpful than
those who make an academic pursuit of it. But, as they say, to each his own.
There is something that is mystical if not magical about astrology in action. Some days, a chart reveals
more and less on others. There is a certain degree of tuning that goes on between a horoscope and the
astrologer. This is all anecdotal obviously, but a pattern that I have seen repeatedly. It might appear too
215
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esoteric to some, but perhaps there is a karmic basis for one becoming an astrologer and then drawing (for
the most part) a segment of charts or a sub-population of nativities for whom the given astrologer holds the
'answer'. Incredible and even improbable as it may seem, but the fact remains that most of us as astrologers
sample very few charts, on the whole. On an average a typical student of astrology who can devote only a
part of his or her time to astrology during the study period as well as later, probably sees on an average less
than two charts per day. Even that may be an overestimate. This amounts to about 500 charts per year and
over 20 to 30 years, one’s experience is based on 10 to 15 thousand charts, most of which are derived from
a segment of population that one is surrounded by. Compared to the close to 6 billion strong human
population, this represents a sampling rate of a paltry 1 out of 5000. Given that most (if not all) of us are
individuals as nativities, for each chart we see, there are 4999 charts that we have not had an opportunity to
study. The real sampling rate is at least an order of magnitude or two lower. Even those that claim to have
seen 50000 charts over a lifetime have not covered much ground. Yet, it is comforting to observe that
despite such poor experience, most astrologers seem to perform well and continue to be helpful through
their advice. To me this seems to indicate that there are few absolutes in astrology and perhaps there are
more than a few deductive paths that lead to the answer. Even such technical discrepancies such as widely
diverse ayanamshas, different sets of preferred mixes of dashas and many other variables do not necessarily
prove to be obstacles in one’s path. This is very heartening and we must remain grateful to the Wisdom that
makes such dovetailing possible. The downside is that if one tries to accommodate the different
uncertainties too much into one’s routine work-protocol (to be scientific or comprehensive) or even jumps
from one set of parameters to another, there is potential for confusion and loss in accuracy. It is wise to
keep the mind open and to remain vigilant and to change one’s approaches, especially during the initial
learning phase, in tune with actual performance while combating the tendency to change the toolbox out of
panic or after an impressive and rather strong claim from even a famous astrologer. Astrologers, even
accomplished teachers, tend not to give all the steps and details of how they reached a conclusion (that
proved right later on). This is not from any desire to remain evasive, but because it is difficult to
'regenerate' all the steps that went into a chart delineation after it has been done. When we are looking at a
given combination, the obvious and dominant theme remains established in our mind but there are other
nuances of factors being taken into simultaneous consideration which leave a not too strong imprint and
constitute missing but important gaps in the reconstructed analysis and synthesis of a reading. This varies
from individual to individual and is a shortcoming that must be kept in mind. There is always more that
goes on in a reading than is revealed or can be revealed.
TO THE NEW GRADUATES!
A bit ostentatious perhaps but I feel I must add this segment to express my views on how a jyotish neophyte
must progress. Being involved in the guiding of two potentially very promising individuals through their
early years and having experienced a few students in jyotish, I realize fully that all I can do is indicate and
not dictate. I can only give advice regarding what I feel based on my experience and this is what my take
is:
Unlike classic opinion (a la Varahmihira), I do not believe that in the present times of cautious belief in
astrology, it is really necessary for would-be jyotishis to first attain Buddha-hood. We jyotishis are perhaps
not as important as the policeman or the fire-fighter but we do have a role to play that is of individuals.
Yes, we have a certain role to play in making papers sell and magazine readers to turn their heads in our
direction through our monthly columns. However, if we persist in our quest for astrology, we will run into
those rare experiences of life and death proportions, literally, which will make all those sleepless nights of
study and pondering meaningful and worthwhile. For this to happen, we – despite the siren song of new
age for being light and non-serious – MUST not forget that when one faces death, seemingly permanent
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loss and other situations of the genre we should be anything but serious despite our lightheaded roots! If
we are to deliver our service with seriousness, we must take life seriously. Monks really do not do well in
the worldly realm, consistently, and jyotish is for the worldly realm. If you think otherwise, you have not
been paying attention!
==<O>==
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CHAPTER XXXV: THE PISCES AMONGST US
(Modified version of my article published in the NCGR Memberletter and S.H.A.P.E., Ottawa)
They have been called mystic and psychic, they have been labelled as simpletons, and they have been
stereotyped as 'those who dwell in deep waters'! They have been described as "homely", even unintelligent;
as well, they have been portrayed as incredibly shrewd. They have come across as nebulous to some, with
their psychic ectoplasm and awareness oozing between realities, giving the impression that the Pisces
belongs to a realm that is neither here nor there! Such diverse labels and so much controversy rightfully
characterizes the 'mutable' fish sign that forms the tail end of the zodiac! Fish is a simple life form,
scientists say, but it also is one of the oldest life forms. The sign of Pisces reminds us of the smell of the
seas, the chaotic primordial sea from which creation arose, according to Hindu mythology, as gods and
demons churned the ocean of milk (milky-way?) and found nectar as well as poison. The secrets that the
ocean can hold are unfathomable, and yet it is made of transparent water that keeps moving and
symbolically seems so incapable of hiding anything or keeping something buried for long.
Controversy is the epitome of mutable signs, for these signs depict the initiation of movement, as the fixed
energy of the preceding signs begins to overcome inertia and works its way towards the frenzy of motion,
the latter being depicted by the movable or cardinal signs. I like to think of the mutable signs as signifying
the state of evolution where one has the maximum freedom to choose one or the other potential path, the
choice to stay in status quo or to embrace the dynamism that defines the other pole of existence. The
outcome seems to be almost entirely in the hand of the individual at the mutable stage of soul-development.
Mutable signs, then, are pregnant with possibilities and in that symbolic sense, the mutable signs in our
horoscopes, the houses they represent and the planets that are placed in these signs represent our potential
and possibilities. We may go as far as stating that these represent the tasks related with our growth that we
came to this earthly existence to accomplish as part of the human experience.
While tropical astrology designates Pisces as an area of zodiac that is ruled by the lord of oceans, Neptune,
jyotish assigns the rulership of Pisces to Jupiter, his other area of reign being Sagittarius, a zone within
which is considered as a special place, or moolatrikona of Jupiter. There is a sharp, direct, dynamic,
forceful side of Jupiter, typically signified by Sagittarius, the archer. However, Jupiter also has a dreamy,
philosophical side that resonates well with Pisces. The absent-minded professor Jupiter has a depth that is
well in tune with the nature of Pisces.
The apparent secretiveness of Pisces is not a whole-hearted attempt to hold things back and to not share,
something stereotypically associated with Scorpios. Pisces at times appear to be non-communicative and
taciturn because they are simultaneously receiving information from so many sources and perceiving it all
at so many levels. Little wonder that they often seem distracted, seemingly smiling at something in thin air
and "not quite all here!" Those with moon in Pisces are often in tune with other worlds, whether they know
about this consciously or not. Words that they hear produced by themselves often have sources that extend
beyond their immediate reality.
With Saturn, the lord of karma and Time ruling the houses of gains and loss in the Pisces rising horoscope,
those with Pisces ascending or with Pisces as a prominent sign, or perhaps by virtue of having an exalted
Venus there in our chart, do not have worldly gains and losses as uppermost in their minds. They
display/experience a detachment from the material reality that dances to the tune of rigid rules signified by
Saturn. Pisces is the sign of exaltation of Venus and artistic appreciation and expression comes easily. The
great poet of India, Rabindranath Tagore (the creator of Gitanjali, an offering of songs), who won the Nobel
prize in literature was born with Pisces rising with moon placed therein. The pearls that a Pisces-born dives
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in to retrieve often are expressed in a poetic and ornate manner. Pisces is not a great sign for logical and
linear communication or for such expression. For putting two and two together in a linear manner! It is
hardly surprising that mercury the logician and linear-communicator is debilitated in the sidereal sign of
Pisces.
Pisces find it easy to communicate (Taurus in III) to others their deep-diving treasures (Libra in VIII)
through the channel of arts and poetry. Often they prefer to recite (Taurus, the natural sign of voice, speech
is in the III) rather than write. They can be generous and not very mercenary, and at times find their
toughest lessons in the areas of good financial management, thanks to the teacher Saturn, which rules over
their XI and XII houses, the income and expenses and takes the careless to task, readily. Jupiter's debility in
Capricorn, the XI house in a Pisces rising chart is not happenstance, but indicative of the reminder to the
Pisces that he or she is a spirit who has come to this reality to learn how to be human. And humans need to
periodically eat as well need a roof over their heads!
The 10th house often holds that which is considered a pinnacle of achievement, or at least represents some
of the most desirable goals in life. When looking at a Pisces rising chart, we find the other sign of Jupiter,
Sagittarius placed in the 10th. The sharp clarity of expression, the fresh aroma of directness and freedom,
that hint of a wild spirit that the Pisces stuck in concrete jungles often dream about, makes up their piscine
fantasies. Pisces may often find themselves attracted to Sagittarii, not because of some physical attraction,
but due to the traits that they feel (they 'know'!) would really make the partnership complete!
While the Aries make devoted fathers (Leo falls in their V house, sun being the significator for father),
Pisces make very caring and doting mothers (Cancer falls in their fifth house and cancer is the natural
significator sign representing motherhood and mothers, as does its lord moon). Even the Pisces fathers!
Nurturence, teaching through feelings, while emphasizing the caring part of one’s nature as the child grows,
comes naturally to the Pisces.
With his existence divided between realities, fortunate is the Pisces that has found a partner, a spouse that
brings to the relationship the strengths of organizational abilities, the respect for order and the routine in
life. In return, the Virgo (that forms the seventh sign from Pisces rising) receives free trips to realms that
are often beyond his or her wildest fantasies. This relationship may become rather addictive!
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CHAPTER XXXVI: AYANAMSHA
Very few jyotishis manage to remain blasé when the topic of ayanamsha comes up. The biggest
differentiating factor that lies between tropical (western) astrology and jyotish is that of the ayanamsha or
the correction to the error of precession of equinoxes. At a very slow pace of once in approximately 24000
years, the axis of the earth, currently pointing towards the north pole star wobbles around its axis resulting
in different stars assuming the role of being the 'pole' star over a very large period in time. When compared
with the tropical season-based cycle of zodiac, the first point of sidereal (constellation-based) aries falls out
of phase at the rate of about one degree every 72 years. At the moment of this writing, the first points of
sidereal and tropical aries lie some 23 degrees apart. This means that the first point of tropical aries is
around 23rd degree of sidereal aries while the first point of sidereal aries is around the 7th degree of
tropical pisces. If there was a discernible star at the first point of aries, or if the signs were clearly
demarcated in the sky against a rigid cosmic grid, our work would have been a lot easier. As it stands, this
is not the case and so we run into different values for the ayanamsha. Most of the prevalent recommended
values span a range of less than 2 degrees of arc. How much problem can there be if the maximum
uncertainty is of only 2 degrees? Plenty – as a moment of reflection would uncover. In vimshottari dasha, a
difference of 2 degrees could mean a shift in the periods by a year to three depending on how long the
mahadasha period is and can bring about a change in the sign a planet is in if it happens to be near a sign
cusp. Venus close to the ending part of virgo can end up in its sign of debility or in its moolatrikona
depending on the ayanamsha chosen! The divisional charts are affected even more frequently by a
difference in ayanamsha. A note about the tropical zodiac might be useful here. The confusion arises from
the tropical astrologers continuing to use the zodiacal nomenclature for their signs which was appropriate
when the two zodiacs coincided some 2000 years ago (when much of the documented tropical system came
into being). Those moving from tropical to sidereal systems often fall into a bit of quandry when they use
tropical rules and attributes to the sidereal signs. New students of jyotish migrating from tropical systems
must pay conscious attention to this pit-fall and be wary of over-blending the two rule sets in an
interchangeable manner. Once they have become well-versed, they will be better equipped to decide
whether to mix or keep the two systems and their rule structure separate.
I have personally used different ayanamsha values with very good results even with something as different
as Lahiri vs Raman's ayanamshas (1d 27m apart; 87 minute may not seem much of a difference but does
throw off divisional charts and some of the dashas rather wildly). This has been extremely unsettling and
has been the cause of much personal anguish to the left side of my brain and many a sleepless night over
the years, in the past! In desperation, I have often resorted to viewing the two charts (drawn for the two
different ayanamshas) and was amazed to see that both contained good hints to provide the information that
would be useful in a reading. If jyotish were based on a set of symbolism with rigid meaning (as some
indeed push for it to be) then this paradox would indeed be that, a paradox! The rules of jyotish themselves
are not rigidly standard and while some are described clearly in standard texts, many rules arise from
ancillary texts and parampara (familial/tradition-based) sources as well as anecdotal – almost myth-based,
folk-lore type dicta of variable quality (caveat emptor!). The fact is that jyotish interpretation is not all that
rigid and a personal tuning or attuning to the selected set of rules plays a conscious and subconscious part
in the personal development of each jyotishi. This has nothing to do with psychic powers or intuition,
although the latter is a faculty that operates in all of us at some level. What I am talking about is ‘that’
something that draws our eyes towards a set of factors in a chart which then leads us to examine an area in
the nativity’s life more critically through focussing on the relevant sector in their horoscope. I am now
comfortable with the paradox and unlike others, I leave it to individuals to experiment and stick with the
one that works for them. For this primer simply for organizational stability and consistency, I insist that
students initially use the Yukteshwar or Raman ayanamsha; however, I would like to clearly state early on
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that this is by not means the only game in town, to arrive at the divinational fruit of the tree of astrology!
A brief account of the Yukteshwar ayanamsha is provided here. In the year 1894, Swami Yukteshwar Giri
(guru of Parmahansa Yogananda who authored the famous "Autobiography of a Yogi" and started the SelfRealization Fellowship in California) wrote a small book named "The Holy Science". It holds gems of
much spiritual value, but it also has a very interesting and 'different' perspective on the 'Chaturyuga' cycles.
In this very book, he also talks about how the Yugas are linked with the cycle of precession, the very slow
wobble that results in the shifting of the cycle of seasons relative to the cycle of constellations or the visible
zodiac. The jyotishis use the constellational zodiac or visible zodiac to demarcate the rashis or bhachakra.
When a planet is seen in the constellational region of scorpio, up in the sky, the jyotishi considers the
planet to be in scorpio. In contrast, the tropical zodiac used by western astrology is geared to the cycle of
seasons and the first point of aries in this system is considered to be the moment of equinox or equal night
and day in spring (in the northern hemisphere, or the autumn in southern hemisphere); this is based on the
declinational (ayana) journey of the apparent sun (actually, the earth). The two zodiacs slide away from
each other at the rate of about 1 degree in 72 years. This motion is called ayanamsha and there are many
values recommended by different scholars for this 'correction' that is applied to tropical longitudes to
derive sidereal values. Why is it necessary to work from the tropical longitudes? This is because, the
moment of equinox is a definite epoch which is objectively and easily measurable; however, the first point
of sidereal aries is not so easily discernible and hence there remains some room for variations of opinions.
This is why we have a choice of so many popular ayanamshas: Lahiri, Fagan, Raman, Krishnamurthi,
Devdutta and many more.
Swami Giri in his 1894 work referred to contemporary astronomical books (presumably ephemeris or
panchangs without specifying which) gave the value of ayanamsha as 20 deg 54 min and 36 sec for the
spring equinox of 1894 and identified AD 499 as the year of coincidence of the two zodiacs. He obviously
used a value of 54 sec per year for the annual motion of ayanamsha precession. Modern scientific
observation attributes a value of approximately 50.25 to 50.3 seconds for this quantity (the annual motion
of precession of equinoxes is not a constant term and varies over time in a gradually cyclical manner). Now,
if we divide 20d 54m 36s (=75276 sec; the value of ayanamsha for 1894) by 50.28, we get a value very
close to the year 397 which is the year of coincidence recommended by Dr. B.V. Raman in late 1930s. In
1999, Raman's ayanamsha gives positions of planets that are about 6 minutes ahead of Yukteshwar's
because of the 3-4 seconds annual differences in the values of annual motion adopted since 1894. This is a
minor difference and the similarity in values for these two ayanamshas recommended by these two
stalwarts separated by almost fifty to sixty years is simply remarkable. I am not aware of nor have I read
anywhere if Prof. Raman's ayanamsha was inspired by the value given by Shri Yukteshwar Giri or if it was
independently derived by the Late eminent Prof. Raman.
For those individuals who use the Yukteshwar ayanamsha option in their jyotish software, it would be
advisable to check if the value of ayanamsha turns out to be 20d 54m 36s for vernal equinox of 1894
(March 21/22). Fine tuning of the software value, if permitted, to bring it to that quoted by Swami Giri
would be helpful. Please note that a minor difference of a minute or less would not introduce a significant
error, so there is absolutely no need to agonize over minor discrepancies. The inaccurate birth time in most
cases would wipe out any super-precise corrections, anyway!
Horoscopes of celebrities are often used as “proof” for this or that ayanamsha. There are obviously
questions that exist around the accuracy of such birth data, but there is another factor to note. Celebrities
have attained a large degree of success in a field and their horoscopes would strongly and in more ways
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than onc indicate this. Often there are multiple indicators or factors in such charts and this can actually
reduce the usefulness of these charts for precisely examining cut-offs for ayanamsha and other astrological
parameters like these. Given the multiplicity of factors, one may arrive at similar outcomes using different
ayanamshas etc. In contrast the charts of ordinary individuals are “cleaner” and more likely to give a
definitive and unambiguous answer. I suggest that you use these charts for your ayanamsha or other
research. Another problem with celebrity charts is the fact of their private and real persona and what we
know about them. And, this will not be resolved merely by looking at the arudha alone as has been
sometimes stated. Furthermore, using too many techniques and too many dashas while fixing the workable
value of ayanamsha can be confounding rather than clarifying, so it is best to use the barely necessary set of
rules and proceed from there and to come back to the chart if the research goes nowhere and to start with a
few more rules, etc. Some of the rules also sound very precise but a little bit of reflection will show that
they are as clear as mud. Narasimha Rao illustrates this with a very telling example in his recent book on
an integrated approach to jyotish (Sagar Publications), by describing a formula describing airy lagnas and
transit of venus in certain positions which ends up in describing that marriage of people born in airy lagnas
can take place when venus transits any of the 12 signs in zodiac!
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CHAPTER XXXVII: JYOTISH: A RECIPE FOR EASIER LIVING OR A WAKE-UP NUDGE FOR THE
PREPARED SOUL?
© May 2000, all rights reserved by Rohiniranjan/Crystal Pages
Many years ago, soon after acquiring a reasonable level of familiarity with the alphabet and syntax of
jyotish, questions arose in my mind. Is jyotish intended for the common worldly householder? Or, is it the
recipe for eternal salvation? In the Indian setting of 60s, perhaps even today, a tendency to ask too many
‘philosophical’ and esoteric questions has been discouraged by astrology teachers and therefore seldom
asked by neophytes; if asked, generally remaining unanswered. Thirty some years later, still searching for
answers to these and many more questions, I am beginning to comprehend why those wise individuals
adopted such a close-mouthed ‘policy’ towards the esoteric aspects of jyotish! Questions of this genre do
not have concrete or pat answers and certainly are not entirely convincing when coming from someone
else’s frame of reference, even if the source of these answers is a revered and trusted teacher. Such
questions that reach the very core of our raison d’être are best cooked on the slow fire of personal
experience by the person asking the questions himself. The answers to these questions unfold gradually as
the mind growingly prepares itself to receive the message that had perhaps been lying within all this time,
as is the case for most spiritual solutions. Philosophical discourses can also serve as mind-candy and
effectively distracts the new student from spending time with tedious learning of technical points and
poring over charts, charts and more charts!
It all centres around the intriguing issue, whether one’s life-experience is a product of free-will or fate.
Simply put, if our lives were supposed to be predestined to the very last breath, then astrology loses its
meaningfulness. Why even bother knowing about something that cannot be changed? If this is the case
and destiny prevails unconditionally, then muhurta (electional astrology: when to start a new project, when
to build a house, when to approach for some particular task, etc.) is without any practical utility. The same
also would be true for remedial procedures which are, after all, acts of freewill that are attempting to
change one’s karma and thereby eventually altering one’s destiny. Now, some would argue that even the
coming upon successful remedials is a phenomenon that is destined (if one is destined to be relieved,
remedies would appear and become available, otherwise not!), but that kind of circular logic merely serves
to complicate a situation which might actually be simpler to explain if we accept an alternative explanation.
The alternative explanation, of course, is that life is not entirely predestined but allows for series of acts of
free-will. While some old school astrologers would call this kind of thinking a reflection of modern
newage (the “dirty” word of the spirituality of the 90’s) influence on their ancient craft of astrology;
however, if one steps back, the concept of free will is not all that far-fetched or silly. After all, if
astrological influences are meant to portray one’s karma or as some call it, our karmic ledgers, one cannot
avoid conceptualizing a “primal” act that must have started the cart of karma rolling. Also, how else would
religions take into account the concept of responsibility that emanates from one’s consciously willed
actions that in turn generate karma). Each action, over time, matures and bears fruits (not necessarily
sweet) that must be experienced or somehow ‘consumed’. Karma is definitely not a simple eye for an eye
consequence of one’s actions and, we can view our life as one in which we are held on a karmic leash. It
follows, then, that we enjoy a smaller perimeter of free-will operating within the larger boundary of destiny,
which in turn is a product of our personal actions performed earlier. How rigid these boundary walls are
and whether these are applicable to some individuals or uniformly to all, are matters of debate beyond the
current scope of this article, but certainly important points for personal contemplation and, hopefully
satisfactory resolution.
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Focusing on the contrasting paradigm, if one’s life were purely an experience in free-will then again
astrology becomes a futile pursuit, for in that scenario a reading or a prediction cannot really be foreseeable
or ‘predictable’ but can be considered as an entity that is readily alterable and fluid, subject to vagaries of
one’s character and one’s ability to exercise free-will. While serving as a very convenient cop-out for times
when one’s predictions fail (!), pure free-will as a sole factor would not serve to explain the basis of natal
astrology too well.
What actually happens in our life and experience? In the lives of most of us, there are identifiable instances
where we can pin-point an experience as being predestined, one over which we had no control whatsoever;
there are also those moments when free-will seemed to carry the day. Only when the two influences: fate
and free-will, are accepted as being capable of being jointly operative in a mysteriously dove-tailed manner
can the full spectrum of astrology seem to fit the picture, and to jive with actual experience.
Through the creative privilege endowed upon carnate human souls (albeit to varying degrees among
individuals), it is conceivable that acts of free-will can indeed be generated. These may be small acts
performed by us daily or major decisions that have a lasting impact on ourselves and on those that surround
us or even entire communities and nations. With each of these volitional acts and decisions, we create a
perturbation in many realms of existence that we inhabit and in a sense create for ourselves and for others a
trace of destiny. Mind-boggling as it might appear, our small and not so small acts and decisions may
shape our life-plan in this lifetime and the next several ones as well. The symbolic signature and records of
this process is what we astrologers strive to study in a birth chart. These influences shape and define who
we are and how we express the light of life as human beings. So, in a sense, we live in a fixed-yet-dynamic
system -- fixed for the most part -- but with inherent potential for tweaking a change. For most of us,
individual actions make small changes, but collective actions have the potential for changing the picture
more dynamically as we generate through this process collective destinies which shape the paths for
communities, nation and in some cases even the world. Armies of ants marching up the hill of spiritual
evolution is the imagery I view. The relative dominance of fate or free-will is not constant in any given
individual’s lifetime or even through several such periods of existence while the soul travels forward in its
sojourn through earthly existence. In this framework, these two dichotomous but coexisting realities: fate
and free-will, interact, stir and blend in order to generate seemingly complex patterns of experiences. The
end-result of this perhaps is to gradually and increasingly enhance “our” identification with the ‘witness’
self (that is always in TAO) within and to move away from the relative illusion of being a participant in
everything that goes around us. Before we attain such a lofty detachment, though, lie many miles of terrain
which most of us find ourselves entrenched in. We can increase our awareness and understanding through
astrology by using it as a tool that would enable us to differentiate to some extent between fate and freewill, the binary forces that are supposed to teach us and to bring us to the realization of what our true place
is in this creation. And to remind us that we are both creations and creators, if for no other reason but
simply because a creation always carries a piece of the creator within it, as we all do.
In jyotish parlance, four houses are related with ‘growth’, the 3rd, 6th, 10th and 11th. These are known as the
upachaya houses and are generally connected with earthy, practical areas in life, namely, personal efforts
belong to the 3rd, one’s livelihood and serving others through 6th, main occupation and general culmination
of one’s tasks from 10th and one’s earnings and gains from 11th. However, other matters are also ascribed to
these four houses (e.g., siblings, sicknesses/enemies, fame and elder sibling/friends are also studied from
these 4 houses in a horoscope) and this must not escape one’s attention when focusing on a chart.
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Everyone has these houses in their charts, some even have the very same planet ruling a given house in
their charts (nominally about 1/12th of the population would share the rulers of a given house), and yet, we
have different types of tasks and experiences in life, making us in true sense of the term - individuals. The
connection between the ruler of a house and personal planets in a given chart and the strength and quality of
the indicators concerned are the factors that make the difference.
These four ‘nodes’ when well-connected and prominent in a chart can be viewed as hints or keys that lead
to matters which are prominent in our life-plan, are our karmic curriculum for this birthtime and worthy of
study. These represent areas where free-will has a stronger rein in our lives. Growth or stagnation, one
would say, lie in our ‘hands’.
The signature of destiny in our charts is revealed in the trines (1st, 5th and 9th) as well as the kendras or
angles (1st, 4th, 7th and 10th). Trines deal with our karmic balance and indicate our poorva punya, bhagya;
these being fruits of karma that are maturing or have ripened. The angles also represent surroundings and
close others who would be partners in the unfolding of our karmic lessons and dramas during this lifetime.
Most have noticed, I am sure, that some of the houses seem to be shared between the different categories.
The 10th shows up in the zone of effort as well as zone of destiny, as does the 1st house. Astrologers of all
cloths and types have always held the 1st and 10th houses in high esteem and of significant importance in a
chart. All for very good reasons. The 1st house represents us, the carnate self that experiences it all and that
is the executor in this lifetime. It receives as well as gives. The 10th deals with the products that are
received and that are given – not only material gifts or earthy products but one’s life-product, the sum-total.
It amalgamates the free-will and destiny and little wonder that it is often considered as the ‘bottom line’ in
one’s lifetime. Will one rise to the heights that one is capable of through the destiny and surroundings that
one brings as destiny for the most part, or will one pull back and wait for things to happen?
The ‘dasha’ periods of planets associated with the ‘growth’ houses bring about opportunities (destiny) for
one to exercise free will (the leash variable!). One should not take home the message that only during these
periods (often lasting years) can one exert self-will or volition or make responsible decisions, but the scales
are tipped in favor of such activities! The periods of planets that signify destiny, particularly the trines, on
the other hand, bring about changes that seem to be more imposed (happily or otherwise) on one rather than
having the semblance of being products of planned effort. The basic rule of jyotish must be remembered
through all this: strong planets give strong effects, weak planets do converse; benefic and malefic qualities
of planets impart similar characteristics to the qualitative nature of effects.
One’s lifetime, and particularly one’s life plan revealed through one’s horoscope is a very wonderful and
useful map to study and watch unfold with useful nudges from the ‘leash’ factor where opportunities exist.
While a segment of astrologers, particularly in jyotish urges upon people to focus on the practical matters
as revealed through jyotish, and primarily so in response to consumer demand underwritten by the “being
forewarned is to be prepared” theme, there is nothing that is stopping one from taking up a continuing
interest in studying one’s chart (or of others) from a wider perspective. A perspective that allows one to see
one’s tendencies, one’s nuances and opportunities for growth over a long period of time, all as a connected
theme. Unfinished milestones of growth of the soul that lie just beyond the transparent walls of one’s
horoscope, waiting to be discovered, energized and brought to fruition through our focused and responsible
acts of volition.
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CHAPTER XXXVIII: FATE OR FREE-WILL, THE EVER CONTINUING PUZZLE OF OUR BEING
Rohiniranjan
(C) CRYSTAL PAGES, ALL RIGHTS RESERVED, April 2002
Astrologers get embroiled into debates over the issue of fate vs free-will. Basically, three views exist, the
first one holds that there is only free-will, the second maintains that everything is rigidly predestined, while
the third view concedes that there is room and justification for both possibilities to coexist. From the
perspective of the first two views, one concludes that there is no pragmatic purpose for astrology. If freewill is what drives our reality, then nothing is determined a priori; so how can one’s life-journey be
reflected in the frozen snapshot of the heavens at the moment of birth? This kind of thinking is what gives
the rationalists reason to decry the veracity of astrology. On the other hand, if destiny is supreme and
inescapable, then what would be the benefit of knowing one’s future - for it cannot be changed having
already been destined and cast in stone even before the child is born! The third view is more inclusive and
allows for personal responsibility, yet makes astrological predictions plausible because of the element of
predestination in terms of trends if not specific events to exist, and allows some room for modifying or
atoning karma through the remedies which are essentially acts of personal choice and hence representing
free-will. There are those who would say that even opting to go for remedial measures is predestined, but
then life becomes a helpless game with no control or incentive for acting and astrology is reduced to being
a game of wit! What then is the purpose of the remedial ritual, really? The camp that subscribes to the
coexistence of fate and free-will also makes it possible to accommodate into its framework the karmic
hypothesis. Now, yesterday's free-will becomes today's destiny and would address the personal
'responsibility' factor. This also reduces the sense of chaos in this universe which now begins to resemble a
fair universe, although the fairness emerges only if we accept an extended time scale of things. Suggestions
based on anecdotal experience have come forth that there might be some charts which show that some
nativities are more resistant to the vagaries of destiny. Obviously, these are the cases where the astrologer's
reading or predictions fail consistently. Assuming that the astrologer/astrology variable is functioning as it
should, certain proportion of these charts are probably victim to inaccurate birth times. It is amazing how
mistaken people's memories can be after many years since an event. Parents forget the exact time of their
children’s birth, or sometimes remember it inaccurately and vouch adamantly in favour of the incorrect
epoch. Times off by minutes and sometimes by hours have been provided by unsuspecting individuals. No
wonder their horoscopes did not match their life-experiences, with astrology and the astrologer unfairly
bearing the blame.
Even if we subscribe to the line of thinking which maintains that destiny rules supreme, one wonders about
the chicken and egg aspect of it. How was the first destined event in the existence of any soul came about?
On the other hand, those who march to the free-will drum do not fare well when working within this set of
presumptions either, even those who acknowledge reincarnation. How did the first act of free-will get
committed (please spare me the Adam and Eve myth!)? What was there before that? Of course, the 'freewill' camp has a way out! They do not believe in rebirth or continuity of experiences in the soul's journey.
They don't believe in the existence of the soul (chemicals thou art to atoms returnest)! Those that have sold
their souls to destiny, do not have an easy out. They need to evoke religious thought and simply say that the
rest of us infidels cannot understand God's will and that is that! The uncertainty and debate continues.
Many a jyotishi can suspend judgment on these philosophical matters and just go on with perhaps the more
useful business of erecting charts, reading those, giving astrological and remedial advice and letting the
intellectuals and philosophers 'duke' it out in clubs, associations, conferences, and on newsgroups or
mailing lists. Perhaps postponing judgment would be a useful strategy for many beginners. However, the
questions do continue to nag and simply would not go away.
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Personally, I see no human or divine purpose in having a complex world like ours and all that we call
"human experience" and base it purely on either destiny or free-will. There is more to our lives than
{physics+chemistry=biology} and neither do we come from 'elsewhere' nor is there no magic at all in this
world! Perhaps it all started with some accident of nature but it certainly evolved from there until it
enveloped the creation -- so much so that enormous paradigms of synchronicity somehow came into being
and led to the evolution of a framework which on the one hand allows us to see the mirror image of our
lives in the disconnected and distant music of the spheres, while on the other, it threatens to feed our ego
with a megalomanic fantasy that evolved which makes us believe that somehow we control the entire
universe the fruits of which were created for our picking.
With all due respects to Seymore and his hypothesis of cycles and periodicities of the heavenly spheres
underlying the modus operandi of astrology, perhaps the astrological experience, the geocosmobiological
phenomenon is not just physical and tangible. Perhaps there are indeed energies and elements of nature that
the ancient Hindus chose to call 'devas' and intuited that these energies may be reflected in the heavenly
journey of the lighted bodies, the planets. The devas and not the globes of cosmic dirt and gases (planets)
hurling through space are directly connected with the astrological influences. Whether one calls this a
product of the yoked interplay between the macrocosmos and microcosmos or simply some benevolent
God's act of amalgamating (pun unintended) the deva mercury and the planet mercury (and similar others)
simply to provide us mortals with some direction and hints about how best to make our choices (a rather
egocentric and thus human presumption, by the way!), we need to separate the hands of the clock (planets)
from the 'time' that these show (influence of the devas). If we keep thinking of devas as some sort of godly
figures clad in gold and silk with a radiant halo shining around their heads we quickly risk alienating the
'professors' from amongst us. Even when these figures are reported to have been visualized by some, they
represent a form of conceptualization, really. There is nothing preventing us in thinking of these as forces
of nature or some form of energy that is non-physical, probably related in some ways to the non-physical
‘thought’ energy. A certain major portion of this deva energy would serve to act as triggers, possibly in our
minds which then can lead to physical things happening, be that an accident as a consequence of a transit
hitting and derailing our consciousness and attention or judgment, or a direct influence that leads to
something physical such as a natural calamity, an earthquake or hurricane that has the power of changing
our lives forever. Effects on nations and politics are still combined influences on groups of human beings
since the trigger acts on a collective mass of people rather than one individual.
These deva energies are not dumb like the physical energies with which one cannot interact intelligently
and cannot communicate or negotiate let alone control. Being physical, energies such as heat, magnetism
and electricity can only be modulated and steered into desirable applications and directions through using
physical objects (light pipes, prisms, magnets, coils, transistors, silicon chips, resistors), in an analogous
manner, the devic energies can be influenced by using appropriate tools and approaches which they respond
to. I am thinking here of subtle influences such as mantras, penance, etc. Gems would not fit in this analogy
well, being physical objects; however, who is to say that gemstones act through their physical presence,
alone? After all, not everyone who has bought or worn a gem has necessarily been benefited or even
affected by wearing those. Their influence is hardly physical, for all purposes, it seems and may well
resonate with the deva energy in compatible manner.
Remember that what I am developing here is all a product of the mind, perhaps involving some
imagination. I do not know this for sure, and certainly I have not channelled any of this! What I am asking
from you is to remind yourself of the possibility that astrology is different from astrophysics and to not fall
in the trap of looking at the astrological phenomenon as if it was a body to body interaction between the
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planets and us through their rays, be those gross or subtle. Once we do that and move away from the
mathematical model we begin to loosen our clutches on the nearly physical and tangible factors such as
relative motion of the bodies, the exactness of an aspect and even the position of the planet down to the
nearest arc-second as these become a bit tenuous because the 'deva-energy' exists perhaps as a halo around
the planet itself, a corona or zone of influence. Deva could have the planet's position as its central point, but
its orb of influence might be wider, and for all purposes, perhaps it is also variable in more ways than one!
For instance, does the Jupiter deva when in cancer (exaltation) have an expanded globe of influence vs
Jupiter deva in Capricorn (debilitation)? I think it is an interesting possibility. Perhaps this underlies the
usefulness and functionality of cosmobiological midpoints or Arabic sahams where the influence of one
deva blends or separates from that of another deva. Perhaps a horoscope is not a map made of discrete
lights but a rainbow of distinct yet blending orbs of influence and energy. This, to my mind, is a rather
important concept and possibility. It is always tempting to lay out astrology into neat but discrete piles of
attributes and influences, but for many, such an approach does not work well and certainly is not enriching
from a synthetic sense. Through visualizing and conceptualizing the planets as energies and personalities,
as indicated in ancient texts, we breathe more life into such a reading. Some people hastily dismiss ancient
texts with their archaic symbology as products of simpler times or even of superstitious and magical
thinking, however, it is quite possible that the reader was supposed to have read the message between the
lines!
While each of us might be drawn to astrology for different reasons, the ultimate aim is to tap into and
understand the cosmic cycle of this experiential journey of human experience. Perhaps some of us would
end up trying only to understand our own horoscopes or of those near and dear to us, while others among us
would extend their help externally in trying to help a fellow-human being to understand themselves and
their personal journey better. There will be times when we would be tempted to or forced to assume the role
of counsellors. Understanding our roles and boundaries is very important at that point. Sometimes we will
be approached by individuals who are genuinely tormented by the rigours of time and need a bit of support
and encouragement. While being empathic, we must not cross the boundary of being an astrologer and enter
into that of being a soothsayer unless we are trained or capable in that area. Those who approach us for
seeking astrological counselling must always be told about and reminded of our boundaries. Regardless of
their infectious but at times exaggerated faith in astrology or in us, we must spell out the findings just as we
see them while honestly making them aware of the uncertainties and limitations of what we see or say, as
best as is possible. There is no pressure to feel that we need to turn a cartwheel or two simply to please
them or the need to justify the reason for being for astrology or of our interest in astrology (unless you have
assumed the role of a professional, paid astro-counsellor -- in which case you are not very different from
other similar professionals to a certain extent keeping in mind the somewhat different nature of the craft of
astrology much of which is empirical and thus observation-based).
Astrological rules often are based on straight-forward logical principles, given certain assumptions;
however, this must not become a sine qua non and a mandatory requirement. There is much in astrology
that falls within the purview of what we would call primarily axiomatic principles, as elaborated earlier.
Much of the original ‘logic’ underlying these is unknown or perhaps unfathomable to most of us. Given the
more or less 'logical' reason-based overt construct of jyotish, it is difficult to not get drawn into the
presumptive position that everything that is not logical is not astrology. It is well-known that not all rules,
yogas etc. are applicable in all horoscopes. Even something as straight-forward as mahapurusha yogas
(certain exalted planets in angles) or combinatorial raja yogas based on the association of trines and angles,
do not always work out in the ways expected. It is useful to very quickly move out of the one factor-one
reading mind set into an approach that is based on multiple factors contributing to a weight of evidence
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approach (an outcome depending on the resultant of many balancing, congruous and opposing factors).
When faced with a horoscope, it is tempting and perhaps a natural human inclination to tune into and give
dominance to certain well-known combinations or apparent dignities (in rashi). Sometimes this works while
at other times it does not. However, with a large number of factors and rules staring at us in our face, it
becomes a non-intuitive astrologer's nightmare to figure out which of these tassel (and sometimes a tangle)
of leads to pick up and follow. Quantitative weighting (balas) helps to a certain extent in some cases, but
for the most part, absence of clear instructions in classical or contemporary texts makes it difficult to figure
things out. Experience and intuition sometimes help by drawing our attention to the more 'significant' set of
rules, but this does involve dipping into a mixture of method and magic. The magical part comes from not
so much absence of logical underpinnings, but from our lack of understanding of the process underlying
such inner help. I believe that what we call intuition or better still informed intuition (which occurs in all
trained professionals) is perhaps a higher logical process which works so rapidly that it appears to be nonsequential and alogical. This is the kind of stuff that happens when people sleep over a problem and wake
up in the morning with an answer. Some astrologers almost abhor being labelled as intuitive since this
implies an innate and therefore uncontrollable gift or strength. Astrologers, more than any other sect of
divinators tend to not like being lumped with psychics and their genre. This is unfortunate and perhaps
unnecessary. Those who do not lose sight of the primary fact that astrology is being used to help others, end
up being more helpful than those who make an academic pursuit of it. But, as they say -- to each his own.
There is something that is mystical if not magical about astrology in action. On some days, a chart reveals
more and on other days a lot less. There is a certain degree of finely-tuned meshing that goes on between a
horoscope and the astrologer. This is all anecdotal obviously, but a pattern that I have seen repeatedly in
many astrologers. It might appear too esoteric to some, but there must be a karmic basis for one becoming
an astrologer and then drawing (for the most part) a segment of charts or a sub-population of nativities for
whom the given astrologer holds the 'answer'. Incredible and even improbable as it may seem, but the fact
remains that most of us as astrologers sample only a small sub-set of the entire population of some 7 billion
charts (many more if counting the departed souls over centuries) that exist in this world. On an average a
typical student of astrology who can devote only a part of his or her time to astrology during the study
period as well as later, probably sees on an average less than two new charts per day. Even that may be an
overestimate. This amounts to about 500 charts per year and over 20 to 30 years, one’s experience is based
on 10 to 15 thousand charts, most of which are derived from a segment of population that one is surrounded
by (unless one migrates a couple of times during this period). Compared to the close to 7 billion strong
human population, the average astrologer’s experience represents a sampling rate of a paltry 1 out of
466667. Given that most (if not all) of us are individual nativities, for each chart that we see, there are
466666 charts that we have not had an opportunity to study. The sampling rate in part-time astrologers
would be at least an order of magnitude lower (1500-2000 charts properly studied). Even those that claim to
have seen 50000 charts over a lifetime have not really covered much ground (they have seen 1 in 140000
charts and missed out on seeing the 139999 charts for each chart studied). Yet, it is comforting to observe
that despite such a meagre spectrum of experience, most astrologers seem to perform well and even on
occasion manage to be helpful to their clients through their advice. To me this seems to corroborate that
there are few absolutes in astrology and perhaps there are more than a few deductive paths that lead to the
answer. Even technical discrepancies such as widely diverse ayanamshas, different sets of preferred mixes
of dashas and many other variables do not necessarily prove to be obstacles in one’s path. This is very
mystifying and yet heartening and we must remain grateful to the Wisdom that makes such performance
possible. The downside is that if one tries to accommodate the different uncertainties too much into one’s
routine work-protocol (to appear to be scientific or neurotically comprehensive) or even jumps from one set
of parameters to another without fully assimilating it, there is potential for confusion and loss in accuracy.
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It is wise to keep the mind open and to remain vigilant and to change one’s approaches, especially during
the initial learning phase, in tune with actual performance while combatting the tendency to alter the
toolbox out of panic or after an impressive and rather strong claim from even some famous astrologer.
Astrologers, even accomplished teachers, tend not to give all the steps and details of how they reached a
conclusion (a prediction that proved to come true afterwards). This is not from any desire to remain
evasive, but because it is difficult to 'regenerate' all the steps that went into a chart delineation after it has
been done. When we are looking at a given combination, the obvious and dominant theme remains
established in our mind but there are other nuances of factors being taken into simultaneous consideration
which leave a not too strong imprint and constitute missing but important gaps in the reconstructed analysis
and synthesis of a reading. This varies from individual to individual and is a shortcoming that must be kept
in mind. There is always more that goes on in a reading than is revealed or can be revealed. The ‘can be’
does not refer to the secretiveness openly confessed by some but in the obvious problem of trying to slow
down a fast train so that movement of each spoke in the wheels become visible and each stroke of the
piston can be accounted for. Reconstruction of the mental trace in a complex process, after the fact, is a
major challenge as few realize.
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CHAPTER XXXIX: SATURN’S BLESSINGS
(C) ALL RIGHTS RESERVED, April 2000
Few references strike so much terror and anxiety in hearts as those relating to Saturn; ominous terms such
as; sadesati, ashtam-shani, panoti and dhaiyaa. Eastern and western astrological lore has generally treated
Saturn with awe and fear. Described as uncouth, ugly, defective in body (particularly lower limbs), old,
unforgiving, cold-hearted and stern, Saturn has generally epitomized punishment and karmic reprimand,
reprieve from which is difficult to obtain.
And, yet, one runs into descriptions that extol the strengths of Saturn and how the influence represented by
it can shape our lives and destiny through imposed limitations and through boundaries sometimes set by
oneself but mostly by others or by society in general. While generally believed to be a ‘taker’ of life, peace,
health and all that is beautiful and comforting, Saturn has also been associated with a mahapurusha yoga,
known as Sasha yoga when the planet is placed in an angle from the ascendant (and some consider from the
moon as well) in a sign which is its own, moolatrikona or its seat of exaltation, in other words, capricorn,
aquarius or libra, respectively.
Of special significance, thanks primarily to propaganda generated by devotees of the temple of Gloom and
Doom, is the phenomenon of sadesati, a period during Saturn’s transit which extends from the time it enters
the 12th sign from the lunar sign in a chart until it leaves the 2nd sign from the natal moon. When Saturn
enters Taurus soon, the sadesathi for those with moon in Gemini would begin and this would last until such
time when Saturn leaves cancer, the second sign from Gemini. Saturn transits each sign in about 29.5
months and crosses three signs in about 7 and a half years, hence the reference to sadesati (7 and a half). It
is almost as if during such a transit, the natal moon is in the grip of the taskmaster, Saturn. The moon
represents one’s mind, the primary stage where one plays with reality, where one perceives it and where
expressions emerge. In many ways, Saturn is opposite to the moon. It has been described as dry, devoid of
light and unemotional, lazy and slow, deliberate and unkind. Its influence is malignant, unrelenting and
dreadful.
Astrologers are a curious bunch and love to harbour diversity of opinions, often backed by information
coming down to us through tradition, and sometimes through other means, as well. Some jyotishis insist
that it is not the sign but the house that matters. There is, depending on which drummer one follows, a
difference in the houses and signs in a chart, with far fewer choices usually utilized by jyotishis (compared
to their western colleagues). For determining the boundaries of a house in a horoscope, one may use the
entire sign as a house, or utilize the rising degree as the mid-point of a house and then choose the equal
house division (each house extending 15 degrees on each side of the degree in each sign that is
corresponding to the rising degree. To simplify the example, if the 15th degree rises in the east at birth, then
each house will extend from 0 degrees to 30 degrees of each sign, consequently, in this case the whole sign
would represent the house. Other choices are also available. Those using the Sripati variant (very similar to
the Porphyry division used in tropical astrology) would erect slightly different houses because this system
takes two points into account, namely, the rising degree and the degree that is at the apex (right overhead)
at the place of birth, also known as the medium coeli or M.C. In this system, houses can vary in size
depending on the latitude of birth and, some signs may not rise at all at extreme latitudes. These are known
as intercepted signs in western astrological terminology.
A minority group of astrologers, notably the famous Marathi astrologer, Katveji recommended using tighter
orbs when examining sade-sati. According to him, sade sati starts when Saturn is 45 degrees behind the
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exact degree of the natal moon and ends when Saturn crosses the point that is 45 degrees ahead of the natal
moon. This 90-degree wide zone is followed by many and shows up as an option in software that is
commonly used by jyotishis, as well. By shaving off 5 degrees on each side of this orb, one notices another
interesting phenomenon emerging. The way navamsha charts are defined; each navamsha is 3d 20m wide
and planets cycle within a 40-degree zone (this encompasses 12 navamshas, one cycle of the navamsha
micro zodiac, in other words). It follows that planets that are 40 degree apart are in conjunction in
navamsha. When Saturn comes to the sign that is 12th from natal moon and when it is 40 degrees behind the
natal moon, in navamsha, it would conjoin the moon in navamsha (in transit). As Saturn moves through the
next 40 degrees, it would make one complete revolution of the navamsha chart and conjoin the moon again
(in navamsha and in rashi). Then by the time it makes another revolution and yet again joins the moon in
navamsha, it would have gone ahead of the natal moon by another 40 degrees. This 80-degree zone is when
the sadesati influence is experienced strongly. Actually, the zone can start a bit earlier or later (and leave a
bit earlier or later accordingly) depending on whether the natal moon is in early or later part of the 3d 20m
zone in the navamsha sign. Now Saturn takes a little over 6 and a half years to transit this 80-degree zone
(and not 7 and a half as is traditionally described for sadesati). This is not a clever ploy to shave off a
sometimes well-deserved one year off Saturn’s grip over the moon, but an empirical observation that bears
promise. In all fairness, not everyone is slated to experience the harsh whiplash of Saturn, nor is the grip
something that would be constant throughout the period. So, readers may take heart!
Ominous, though it might have sounded to some, this description of sade sati as being a state where "Saturn
is gripping the moon" indeed jives with what many people actually experience during their sade-sati
periods. The level at which it would manifest and be experienced would depend on many other factors,
such as, the role of Saturn in the chart, in terms of its natural and temporal significance, its strength and
associations with other factors in the horoscope, etc.
While on one hand Saturn claims our attention to learn to work hard at ourselves and to avoid short cuts, on
the other hand it also requires us to work in a detached manner, like a karma-yogi. One tends to get lazy, or
discouraged and begins to skip on efforts when the efforts seem to far exceed the goal. This 'attachment' to
the goal and tailoring of one’s work to match the outcome is worshipped in our modern society as
efficiency, but this may not be what Saturn’s message to us necessarily is. Although we talk of and readily
accept the concept of timelessness of spirit and of lifetimes affecting other lifetimes, we often tend to lose
that ‘lofty’ perspective when misfortunes strike! This is very natural because we are created and cultivated
in a manner that seems to emphasize our focus on the moment that is here now and the timeframes
surrounding it, and yet, the theme of karma and destiny makes complete sense only when the full album,
rather than a few photographs from the travelogue of the incarnating soul are taken into consideration.
Through continually reminding ourselves, and through having faith in a Greater Wisdom that guides us
fully only after we throw ourselves at Its feet, not out of a need to appease some Divine Ego that demands
total subservience, but so that our receptiveness to this Supreme Energy and what it bestows upon our soul
can open up fully only when we manage to efface our ‘selves’ completely. Unless we realize this in the
depth of our inner sanctum, all the clever words in the universe would not help us rationalize and work
ourselves into that state of experiencing divinity. In fact, quite the contrary may be generally true! And,
some days will be harder than others, but that is why we have been granted the boon of timeless existence
and endless lifetimes (although the karmic 'tuition’ tends to increase, they say, the longer one takes to
complete the curriculum!).
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Paradoxically, Saturn initially creates within us the faculty of discrimination, the separation, between the
self and the rest of the Whole, and this may actually lead to a setting for so called saturnine lessons. When
the schism is dissolved, and oneness restored, through our own efforts and attitudinal changes, the higher
resonance of Saturn can be tapped into.
Increasingly, there seems to be a growing impatience in the world. There is so much emphasis on vicarious
learning, of learning by proxy! Easier ways, short cut techniques, efficient gateways to spirituality, paved
highways of spirituality cut through the mountains of spiritual rigour that ‘guarantee’ to carry one in style
straight to the Other Side! These have nothing to do with Saturn. When Saturn is the companion, the
journey tends to be slow and plodding. One may choose to be anguished by the slowness and harder climb,
or may utilize the extra time gained by indulging in introspection, and in gaining trust in a Greater Wisdom
that looks after one. One may choose also to utilize the extra time gained due to the slowness of progress in
pursuits which have an added measure of conservatism, carefulness and working on one’s accuracy. These
represent the traits and attributes of the astrological Saturn.
Limiting any desire for gains that always dissipate before the desire does, is a sure fire way to get on the
good side of Saturn. Greed arises from insecurity and an overwhelming sense of impermanence, of their
being not enough time or opportunities to gain something or gain it back or gain it eventually. The soul
grows restless and the stage gets set for Saturn’s scythe to land on one’s castle of dreams. Paradoxically,
what one desires to gain must first be given away, freely, without any shrewd games and selfish motives.
But, one must act proactively if one wishes to avoid the darkness that Saturn is often infamous for casting
on one’s psyche. Rushing to the remedial temple after the blow has been received is already too late.
In a chart, each planet represents some symbolic feature, an icon of awareness or focussing of one’s
consciousness and energy. Saturn represents the points where our focus must be in a practical, earthy way, a
zone or area where our selfishness and immediate needs must be put aside. Likewise, areas which fall under
Saturn’s signs in a chart would tend to be ones which we might shy away from, or be too lazy to work on,
but areas that need our attention and step by step work so that our karmic script is fulfilled. Areas (or
houses) from which Saturn is placed in the 6th, 8th or 12th from, are also areas of work and which deserve
our care and attention. If Saturn is a functional malefic in the chart, then lessons are harder and more
difficult to accept and to begin working on. If Saturn is benefic or neutral, then opportunities arise for
learning in a milder fashion.
The harder that one’s grip is on materialistic pursuits and the stronger that one’s desires are, the firmer is
the grip of Saturn on such a soul. Working towards experiencing a greater sense of being united with and
being part of the creation is good for spiritual growth and as one grows, one can indeed outgrow Saturn.
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CHAPTER XXXX: ESOTERICA
One often gets asked the question about karma and spiritual indicators in jyotish charts. Given its deeply
rooted origin in hinduism, many find it difficult to separate jyotish from a somewhat fanciful and esoteric
ambience with the sounds of temple gongs and conch shells going full blast, plumes of smoke emanating
from the beatifying incense and the devotional setting all around. For many, jyotish simply cannot be
complete without a deep excursion into the fantastic realm of karma and reincarnation, and the spiritual
realm, etc. One wonders, though, that other than devoting a chapter here and there on yogas causing
renunciation and so on – why were the ancient sage-jyotishis so reticent regarding many of the spiritual
aspects of jyotish. Their (at least Parashara’s) lack of confidence if not outright ‘disdain’ for the masses of
jyotishis to follow in Kali yuga (see Parashara’s statement at the beginning of his exposition of
ashtakavarga in BPHS) and the ability of the kaliyuga mortals to delve into subtle and finer levels of
experience could have been the reason why the sage wrote large number of verses for the householder, the
worldly being and for the kings than on how to attain salvation and its astrological correlates -- but I
digress!
Chakras are an extremely intriguing element in spiritual literature and have been dealt and described by
yogis and spiritual experts in terms that range from the physical and tangible to the spiritual and ethereal.
Harish Johari, for instance, has written a beautifully illustrated book on the topic and so have others. If one
explores available literature, different accounts of astrological correlates exist. Unfortunately, such being
the esoteric nature of the topic, none of this can be proven or even makes sense at times. Attempts to
simplify, and sometimes to oversimplify, just make matters and understanding difficult and at its worst,
unbelievable.
For my personal view of the human experience, I am comfortable with viewing us as sentient and sensory
beings who simultaneously can exist in three realities: the Physical, Mental and Spiritual. the three realities
are I am sure connected and the classification is more to suit our limited understanding and not truly
descriptive of reality. These three essentially cover our ability to experience the world outside and the
world inside and the ‘world’ beyond. If you ponder for a moment, there are three levels of tangibility (or
subtlety if you choose to look from the other end of the spectrum), these being that consisting of planets
and their products, that of visible clusters or groupings of the physical (rashis) and the subtle (nakshatras).
I take these to represent for this model the physical, mental and spiritual realms, respectively. In being
created by planets but not being bodies themselves, the lunar nodes – Rahu and ketu have a special role and
an ability to bridge the physical with the mental/spiritual. The lights and the five planets in a chart
represent the basic physical reality and represent the physical coordinates for the chakras in the physical
realm. The rashis are created by clusters of stars which are physical individually, but the shape or pattern
of the rashis is more a product of our perception. More specifically, a 2-dimensional mental perception of a
3-dimensional universe-space. This symbolically sounds very analogous to our mental reality which is
almost palpable and real but more like a function and not a palpable product, contrary to the physical realm
and its objects. Nakshatras, on the other hand, though comprising stars are not well-defined into shapes and
clusters like the rashis, and therefore represent a level more distant from the more structurally organized
realms. These represent more closely our spiritual reality, spiritual realm and experiences in that realm.
Hence I attribute a predominantly spiritual descriptor role to the nakshatra-asterisms.
The seven chakras or zones that have been primarily described – and not just by hindus, in the hindu
framework constitute of the following:
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Sahastrara
Ajna
Vishuddha
Anahata
Manipuraka
Swadhisthana
Mooladhara
These are also known as the crown, brow, throat, heart, solar, naval and root chakras and some have boldly
associated these with the cerebrum, pineal/pituitary/optic, thyroid, cardiac plexus/thymus, solar
plexus/upper abdomen, naval and sacral plexus/pelvic nerves areas. Perhaps these nervous plexii do
represent some of the physical aspects and coordinates of these ‘entities’. The highest ‘crown’ chakra
represents integration of all experiential realities and is beyond the realm of jyotish or the chart which
represents the components and units of experiences and opportunities and then what one does with all those
building blocks leads to and represents the integration, hence that probably exists beyond astrology. The
lights, sun and moon represent the vision and represent the agna chakra, the next planet, mercury represents
the vishuddha, conceptually correlated with speech, communication, venus with its firm association with
love, particularly unconditional love and compassion well represents the anahata chakra. Next comes mars
which physically is well suited to represent the upper abdominal region where exists our metabolic
machinery – the liver and pancreas for instance and the primary powerhouse for sustenance, i.e.,
manipuraka. The naval or swadhisthana is represented by jupiter. Swadhisthana is about assimilation,
growth and reproduction, all being the forte of jupiter. The lowest chakra and the first one in order of
activation is ruled by saturn which one can easily see being related with core survival and the very basic
instincts of our existence. True to the nature of saturn, the life-energy lies dormant in the cave of saturn.
The planets, therefore, in this model represent the physical coordinates for the six experiential levels or
attributes of life, represented by the six chakras, from the lowest to the penultimate in the hierarchy of
spiritual progress.
At the next and less tangible (more subtle) level lie the rashis and without getting into whether planets came
first or the rashis in this scheme or model I am describing, the six lower chakras in the mental realm are
represented by the rashis, from ajna to mooladhara, are:
Ajna - cancer and leo
Vishuddha - gemini and virgo
Anahata - taurus and libra
Manipuraka - aries and scorpio
Swadhisthana - pisces and sagittarius
Mooladhara - aquarius and capricorn
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(note the sequential order of the rashis in an ascending and descending manner). One may wish to further
divide the odd and even signs based on lunar (left; even; female) and solar (right; odd; male) sides to
coincide with the female lunar and male solar nadis or something even more complex distributions (based
on gender and sam or visham lagna or savya/apasavya system; these will not be covered here, but the
interested jyotishi is welcome to explore further).
Finally, we come to the even more ‘distant’ and diffuse realm of the spiritual (for many of us, anyway) and
here we find the nakshatras as representing the coordinates for the chakras. There are 27 nakshatras ruled
by the 9 planetary indicators in three sequentially repeating sets. It is an important fact that the planetary
attribution to the chakras is maintained in the three sets of indicators, so the stars ruled by sun and moon
will represent the ajna, with those ruled by mercury, venus, mars, jupiter and saturn holding sway over the
lower five chakras in this very order that is followed by the body, mind and spirit. The six nakshatras ruled
by Rahu and ketu provide an additional set of coordinates based on the association they have with the rashis
they are in. Planetary associations will not be important in this scheme (for instance Rahu joined by venus
in virgo will represent mercury and therefore vishuddha chakra and not the domain of venus). This is not
just to complete the tally but an indicator or pointer for the important area or chakra-related activity that
must be paid heed to during this lifetime. For the anal amongst us, the combined list follows:
Chakras
Physical
Mental
Spiritual
ajna (brow)
moon, sun
cancer, leo
rohini, hasta, shravana
krittika, uttaraphalguni,
uttarashada
Vishuddha (throat)
mercury
virgo, gemini
ashelesha, jayestha, revati
Anahata (Heart)
venus
taurus, libra
bharani, Purvaphalguni,
Purvashadha
Manipuraka (Solar)
mars
scorpio, aries
mrigashirsha, chitra, dhanistha
Swadhisthana (navel)
jupiter
pisces, sagittarius
purnarvasu, vishakha, purvabhadra
Mooladhara (pelvis)
saturn
capricorn, aquarius
pushya, anuradha,
uttarabhadrapada
The astrological consideration regarding stars belonging to ketu (ashwini, magha, moola) and Rahu (ardra,
swati, shatbhisha) has been described several sentences ago (the nodes are surrogates for planets ruling the
rashi of their placement in a chart).
So what do we do with this ‘gem’ of gems of information, in a primer of astrology? Given that most of us
would not likely attain yogic siddhis or exalted status in spirituality, is this only of academic interest (like
some rare yogas that are simply going to remain teasers even if present in the charts of most of us)? Is
yogic siddhi a one shot, one lifetime deal or is it something that one needs to prepare oneself over many
many repetitions of the human drama? If you have accepted reincarnation as a belief based on truth, then
the answer is obvious. In order to graduate, one must go through the lower grades and much if not all of
that is learned in the lower grades is further refined and helps us pass in the higher grades, so that we may
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ultimately graduate. It makes good sense.
The chakras are where our lifeforce resides and works through, whether we are conscious of those or not.
The life-force has three facets: the physical, mental and spiritual. The chakras are zones or if you prefer,
switches that when activated enable us to illuminate different areas of the ensemble of creation and human
experience and enable us to discover and enjoy the full spectrum of human reality. It is futile for us worlddwellers to imagine that any of us can live in the nascent realm of the spirit, or of the mind or even of the
flesh. Should we attempt to do that, soon our lives will become increasingly meaningless and the life-force
within will begin to shrivel up and result in ill health, insanity or worse. A balanced lifestyle is necessary
for all of us, yogis and non-yogis alike. In order to attain balance, we must first seek to identify areas that
are skewed in our charts, either overly strong or discernibly weak. Vimshopaka bala is the strength of
planets based on the strength of planets in the vargas. In a sense it is an elaborate snapshot of the
saptavargaja bala in a chart, with a system of weighting applied giving more weight to navamsha, for
instance, etc. Vargas describe the different zones or areas of experience that we are expected to focus on,
during this lifetime. Vargas that are strong and with prominent yogas and connectivities are the ones where
the drama of life will proceed given a setting of least resistance. Vargas that are weak or ‘malefic’ would
represent areas of challenge and where work needs to be done, regardless of its outcome. Saptavimsha or
V-27 is essentially the intrinsic life-force varga and will indicate the schematic of flow of the life-force
during this lifetime. These must be kept in mind when studying the spiritual status of a chart. Spiritual
status, before someone gets confused, in my framework is a balanced distribution of energy in the P, M and
S zones, or amongst the planets, rashis and nakshatras. One primarily studies these in the radix or rashi
chart (and nakshatras of course) and the status in the V-27 and V-9 is particularly important since these
two vargas connect the rashis with the asterisms as we have seen earlier.
If a planet is very strong in a chart but its rashi dispositor or nakshatra dispositor is weak then it indicates
that the natural tendency will be to drift to the physical manifestation of the chakra represented by the
planet with a tendency towards ignoring the mental and spiritual aspects. Very simply, it is as if energy is
diverted or usurped by the physical manifestation and away from the mental and/or spiritual. Having said
that, I will immediately sound the caution that overzealous beginners should not jump to conclusions when
they see something like this in a chart. The caution arises in my mind from the kind of questions I often get
from beginners who love to focus on a given planet or combination and blissfully forget or overlook that
there may be other influences on the mars in cancer in 7th that they have so happily tuned into and focused
upon. Confusing as it might tend to get, if you do not blend the influences that befall the planet under your
incisive aim and attention, you will end up in the ditch beside the highway of astrological readings,
synthetically-speaking! If there is too much traffic for your mental peace, I am sorry but you will have to
get used to it and be able to drive, if you wish to commute on the astrological highway ... if you want to be
effective and helpful to others, and to yourself.
Note which planet is strong in a chart, and which is benefic. Order the planets in these two ways: in order
of strength and in order of beneficience. The strong ones are indicative of the chakras that would tend to be
strongly expressed or avenues that one would tend to automatically gravitate towards. Then order the
rashis accordingly. Rashis that are strong (by virtue of the strength of their lords) and benefic. Bhava bala
can be used to aid in this. This will indicate the strength of the chakras in the mental realm. For most
individuals that you will meet, these two are going to be the important areas and planes. Individuals, if they
wish early on in life, have a degree of choice in selecting if they wish to go the easy way or choose the
harder path (weaker indicators). It does not have to be all pain and drudgery. Unless such is the decree of
earlier personal choices and one ends on the death row of karma. For those individuals, astrologers are
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about as useful as a priest on the night before the gallows! But there is always hope, as long as one is
‘patient’.
This being a primer, I will leave a lot unsaid, as homework for you to figure out and in doing so, understand
it all that much better, hopefully a step better than I managed, in this lifetime. But, it would be so
irresponsible of me to not even touch the spiritual realm. Are there some of us who cannot, must not touch
the spiritual realm? The spiritual dimension of mankind is all too often misunderstood. Is it something that
can only be entered after one is fully prepared through disillusionment, through penance and self-mutilation
of all kinds to the body, mind and soul? If there is any reason for us to come back again and again in this
mortal world, it cannot be for some masochistic instinct that is embedded in the granite of immortality of
the human soul! Most of us raise babies with love and even when they turn out to be hurtful and sometimes
grow up to be monsters, we cling on to their softer, more innocent days when even they evoked love in us
and in others. It is those fleeting, brief moments of unconditional love we return to, even in our memory or
what seems like imagination at times, that underlies all creation and can be described best as the spiritual
reality. One cannot just decide that spiritual realm is where it is going to be for one to focus upon and get
on with it. Most would do best by simply preparing for such and letting nature take its course. The best
preparation is to keep reminding oneself that there is a core self and one needs to know and be in touch with
the same all the time. This, if done consistently and consciensciously is all that is required and sufficient
for that next big step. Astrology can help through knowing oneself better and working on the difference
between the inner self (rashi) and outer self (arudha horoscope). It is not easy but needs to be done.
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APPENDIX A: A MINI-GLOSSARY
Most 'a's in the middle or end of a Sanskrit/Hindi word are pronounced as 'u' as in run. The 'a's followed by
* are pronounced as 'A' in Argentina (or Ahhh), these represent a conjugated (sandhi) word resulting from
conjugation of two 'a's as in Nava + amsha = nava*msha. Also, please note that often the North Indian and
South Indians spell and pronounce the same Sanskrit term a bit differently. For instance, the south Indian
jyotishi would say 'navamsa', while the north Indian would say, "navamsha" or even "navaunsha", atichara
in north would become athichara in south, the sharper north Indian 't' becomes the softer 'th' in the south.
These points though minor, can confuse someone not familiar with Hindi or Sanskrit.
A*YA BHA*VA - the 11th house of earnings.
ABHIJIT - the 28th nakshatra (star!) used by some north Indian astrologers. When this part of the zodiac is
rising, it is considered a very auspicious time for initiating new ventures in electional or muhurta astrology.
A*DHA*N - conception (horoscope or ascendant).
ANTAR DASHA* - second subdivision of dasha system.
ARI BHA*VA - the sixth house in a horoscope.
ARUDHA LAGNA: The rashi or sign which is as far away from the rising sign or ascendant or lagna, as
the lord of the first house is from the first house. In a chart with Cancer rising, if Moon the lord of
ascendant is in Gemini (12th from Cancer), then the arudha would be in Taurus which is 12th from Gemini.
ASHTOTTARI DASHA* - another lunar dasha system (less popular than good old vimshottari) and based
on a 68 year cycle.
ASHTAKVARG - a unique system of points-assignment based on position of planets in a horoscope for
determining planetary strengths and for delineating transit effects. Ashtakvarg analysis goes even more
deeper and in essence forms a valid and viable sub-system of vedic astrology in its own right.
ATICHA*RA - accelerated (motion) planet.
AYANA*MSHA - precession of equinoxes, the king-pin of converting tropical to sidereal longitudes. More
heads have rolled in figuring this one than anything else in contemporary vedic astrology!
BHA*GYA BHA*VA - the ninth house of luck.
BHA*RYA* BHA*VA - the seventh house of spouse. In all fairness, the word means wife but is applicable
to either sex.
BHA*VA - house.
BHAUM - Mars (the son of bhoomi or earth).
BHUKTI - the first subdivision of vimshottari dasha.
BRIHASPATI - Jupiter.
BRIHASPATYA VARSHA - jovian year, goes in cycles of 60 years and starts with the first new Moon in
tropical Aries each year. Very important in mundane astrology.
CHANDALA: Outcaste, one who indulges in mean acts.
CHANDRA - Moon.
CHANDRA KUNDALI - lunar horoscope where the first house is the sign with the natal Moon.
CHANDRA RASHI - natal Moon sign, held of great importance in India (of same importance as the
sunsign in west).
DAINYA YOGA - planetary combinations giving rise to poverty usually caused by evil conjunction of
house-lords with the lords of 6th, 8th or 12th houses.
DASHA* - direction or condition, planetary periods.
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DASHA*MSHA - the tenth division of a rashi or zodiacal sign. The tenth harmonic.
DEENA - humble
DHANA BHA*VA - second house ruling over wealth.
DRESHKA*NA - decanate. One third of each sign (10 degrees).
DRISHTA GRAHA - aspected planet.
DRISHTA* GRAHA - aspecting planet. It is all in the stars!
DRISHTI - glance, aspect.
GAJAKESHARI YOGA - Moon in an angular disposition (1,4,7,10) from Jupiter. Very favorable yoga for
power and happiness. Quality v depending on the strength of the two planets, in which houses the
combination occurs and whether the dashas of the two and related planet occurs in one’s lifetime.
GRAHA - planet.
GURU - Jupiter.
HORA - division of sign into two halves.
JAIMINI - propounder of the alternative system of vedic astrology.
JA*TAKA - nativity, literally means 'one who is born'.
JEEVA - Jupiter. Also a asterismal sub-system of vedic astrology which uses planetary
rulership/disposition analysis.
JYOTISH - the study of lighted bodies, astrology (and astronomy).
JYOTISHI - astrologer.
KA*LA SARPA YOGA - when all planets are on one side of the nodal axis (usually going from Rahu to
Ketu, there is room for discussion here as some insist that the planets have to lie between Ketu and Rahu.
People, people!
KA*RAKA - a planet held as significator or executor for matters ruled by a house, often supersedes in
importance to the actual lord of the house. Unlike house rulerships, ka*rakas remain constant for all
horoscopes, e.g. Mars as karak for the 3rd house.
KARMA BHA*VA - the 10th house of house. This is not the metaphysical or spiritual karma but the 9-5
that pays our rent.
KEMADRUMA - No planet flanking the Moon sign. The unbalanced Moon leads to great misery and
mental instability. Not to be taken too literally!
KETU - the south node of Moon, a mathematical point of great impact in vedic astrology.
KHALA YOGA - planetary combination for a con-artist or criminal.
KHARA DREKKANA - The 22nd drekkana (decanate) from the ascendant (same as the decanate placed in
the 8th house) has significance in matters of longevity, as does the 64th navamsha (9th harmonic) from the
Moon, which is the same as the fourth navamsha sign from the navamsha sign that the natal Moon is placed
in.
KRURA (planets) - the cruel planets, such as, Sun, Ketu and Mars.
KUNDALI - horoscope.
LAGNA - ascendant, the first house.
MAHA*PURUSHA YOGA - when a planet is exalted and in any of the angular signs/houses. The term
means a great being.
MA*NDI - the son of Saturn, a vicious mathematical point, that arises every day a certain number of hours
after Sunset. Marks a period of great electional significance when any new or important ventures should not
be started.
MANGAL - Mars. Interestingly the word means auspiciousness and well-being. So Mars is not all bad?.
MA*RAKA - lords of 2nd and 7th which are maraka houses and deal with the timing of death.
MA*TRU BHA*VA - 4th house, represents one’s mother.
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MOOLATRIKONA - a special area in the odd sign ruled by a planet (except Moon which does not rule
over an odd sign and hence attains moolatrikona in the first three degrees of Taurus its exaltation sign).
This is a very strong position for the planet to occupy in a horoscope.
MRITYU BHA*VA - house of death, 8th.
NA*DI - asterismal subdivision of a sign. There are different ways of slicing the pie. Up to 150 Divs. are
possible.
NAKSHATRA - 1/27th of the zodiac, each division ruled by a planet and containing 9 nava*mshas and
forming the operating platform for vimshottari dasha.
NASHTA KUNDALI - literally means destroyed horoscope. Operationally, deals with the rectification of
incorrect and unknown birth times.
NAVA*MSHA - Nonile or ninth harmonic, 1/9th of a sign.
NEECHA - qualitatively weakened (malefic) planet in the sign of debilitation (opposite to exaltation).
NEECHABHANGA RAJAYOGA - a set of conditions when a debilitated planet by virtue of its placement
and association of relevant planets becomes capable of bestowing great riches and power by a reversal of
weakness. In actual experience, the malefic edge of the neecha (debilitated) planet is reduced leading to
more a qualitative improvement than quantitative improvement in strength.
NIDHAN - death (horoscope or ascendant).
NIRDHAN YOGA - combinations leading to poverty.
PADA - division of lunar sign into 4 quarters, importance in transits.
PA*RA*SHAR - considered the father of the most prevalent and popular system of vedic astrology.
PEEDITA - planet in distress, usually due to combustion by Sun.
PRASHNA - literally means 'question'. A system of horary astrology to answer individual queries.
PUTRA BHA*VA - 5th house signifying progeny and creativity.
Rahu - north node of Moon.
RA*JASIKA (planets) - regal planets, Sun, Mars and Venus.
RA*JAYOGA - one of several combinations signifying power and fame.
RA*SHI - sign (also implies the Moon sign in popular parlance).
RAVI - Sun.
SAHAJA BHA*VA - 3rd house of coborns (siblings).
SA*TTWIKA (planets) - pious planets, waxing Moon, Jupiter and arguably Mercury.
SHANI - Saturn.
SHUKRA - Venus.
SOM - Moon.
STAMBHANA - stationary planet (when reversing motion from direct to retrograde and vice versa, planets
are considered too self-occupied to produce any effects to the native at this time).
SURYA - Sun.
SWAGRAHI or SWASTHA - planet in own house.
TA*JAKA - a modified arabian system used by some in India, based on mathematically-derived
interplanetary mid- and other points.
TA*MASIKA (planets) - evil planets, Saturn, waning Moon, Rahu, Ketu, Mercury.
TA*TKA*LIKA MITRA - temporary friend based on house disposition in a horoscope.
TANA BHA*VA - 1st house (body) also known as Tanu bhav.
UCHCHA - exalted planet, renders the qualitative expresson of a planet beneficial, regardless of intrinsic
qualities.
UPACHAYA - houses of growth and earning, 3,6,8,11.
VAKRA (planet) - retrograde. Considered by some to be associated with disease and disorder, while
bestowing benefic strength by others (including classics)
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VARGOT-TAMA - a planet in the same sign and navamsha sign, held as important as one in its own sign.
(See chapter on Navamsa for more on this topic).
VARSHA KUNDALI - annual horoscope based on solar ingresses and returns and new Moons.
VEDIC ASTROLOGY: A system of astrology propounded by the Aryans during the period when the
Vedas (four major scriptural texts that describe the life and times of early Indians.
VIMSHOTTARI DASHA* - the unique system of timing of events that assigns a 120 year cyclical pattern
of planetary rulership based on a non-uniform progression of natal Moon. Further subdivided into Bhukti,
Antara, Pratyantara, Sookshma and Pra*na dashas, the very fine divisions are of academic significance only
due to variations between stated and actual times of birth and in the values of precession used, among other
factors.
VYAYA BHA*VA - 12th house of expenditure and loss.
YOGA - planetary combination and association signifying specific good and bad things. There are about
500 major and thousands of minor combinations that exist in ancient vedic texts.
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APPENDIX B: RECOMMENDED READING AND REFERENCE MATERIAL
Books are wonderful! Though I grew up in India, and had the privilege of living in places like Varanasi
teeming with astrologers and divinators and other interesting beings, most of my astrology education came
from books. However, the more I read, the more I realized that the best and most detailed book was merely
providing me with a few seeds. Seeds that I then sowed into the earthy bed of experience, through
examining and applying what I learned to horoscopes of real people. Please do read books, magazines, netwisdom on astrology, but always go back to the bench and try to stay in touch with horoscopes. Years from
now, you would agree that 25% of your education came from books or courses, but 75% or more of your
learning would came from a practical bed of horoscopes and all those sleepless nights spent pondering over
those. The following is not intended to be a complete or comprehensive list of available literature or even
necessarily recommended by me personally. Omissions are not intentional and sometimes represent books
that may not have been browsed by me.
GENERAL AND CONTEMPORARY LITERATURE (AFA# refers to the AFA catalog):
1) Behari, Bepin (Ed. Kenneth Johnson), Fundamentals of Vedic Astrology, Vedic Astrologer's handbook I,
Passage Press, ISBN 1-878423-09-6. Apparently, an 'Indian' edition of this now "difficult to find" but
tremendously compact and wonderful book exists.
2) Behari, Bepin (Ed. Kenneth Johnson), Planets in the Signs and Houses, Vedic Astrologer's handbook II,
Passage Press, ISBN 1-878423-10-X.
3) Braha, J.T., Ancient Hindu Astrology, AFA#B2722-034, ISBN 0-935895-00-0.
4) Braha, J.T., Western transits-eastern dasas, AFA#B3475-034.
5) Several books written by Frawley, available from Passage Press, one of these is incorporated in the
popular jyotish program, Goravani Jyotish.
6) Raman, B.V. SEVERAL books available from AFA, 6635 S. Rural Road, P.O. Box 22040, Tempe, AZ
85285-2040. Tel. (602) 838-1751 FAX (602) 838-8293.
7) The Mountain Astrologer, June 1995 issue on Vedic astrology has wonderful articles and resource
addresses etc.
8) Several books by Sumeet Chugh, on Yogini and Kalachakra dasha, professions and many more.
9) Predicting through Jaimini's chara dasha, by K.N. Rao, Vani graphics, Systems Vision, N. Delhi, 1995,
1996
10) Advanced techniques of astrological predictions, edited by K.N. Rao, Bharatiya Prachya Sansthan, N.
Delhi, 1991, 1994
11) Hindu astrology lessons, edited by Richard Houck, ISBN 0-9641612-6-5, Groundswell Press, 1997.
12) The crux of vedic astrology-timing events, and The Upadesa sutra's of Jaimini by Sanjay Rath, Sagar
Publications.
13) Subtleties of Medical Astrology by K.S. Charak, Systems Vision, New Delhi, India, 1996.
#1 AND #3 ARE EXCELLENT OVERVIEWS OF VEDIC ASTROLOGY, AND ARE EXCELLENT
BOOKS FOR BEGINNERS.
SOME OF THE BETTER TRANSLATIONS OF THE ANCIENT SANSKRIT TEXTS:
Two books that can keep a jyotishi occupied for many many years and must be studied:
BRIHAT HORA PARASHARA SHASTRA. The magnum opus based on the teachings of Parashar Muni to
Maitreya. Girish Chandra Sharma, Sagar Publications. A must for all students of Jyotish. Two volumes.
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UTTARKALAMRITA. Translated by Dr. P.S. Sastri, Ranjan Publications, 16 Ansari Road, Darya Ganj,
New Delhi 110002, India, Tele: 327 88 35. This is a book containing many innovative, thought-provoking
techniques and topics.
SARAVALI by Kalyan Varma, translated by Late R. Santhanam, 2 volumes AFA # V2514-034 and
V2599-034. Excellent book on many aspects of vedic natal astrology.
BHRIGU SUTRAM by Sage Bhrigu (of the Bhrigu samhita/nadi fame), trans. Dr. Gouri Shanker Kapoor,
Ranjan Publications. This translation contains comment and quotes from other famous vedic texts and this
increases the value of the presentation.
And for the bibliophiles:
Laghu Parashari Siddhant (a must)
Phaladeepika
Jataka Parijata
Bhavartha Ratnakara
Doctrines of Suka Nadi
Jyotisharnavanitam
Devkeralam (Chandrakala nadi)
etc.
Available from many publishers, including:
R. Santhanam Associates, 9/1040 Govindpuri, Kalkaji, Post Box no. 4347, New Delhi 110 019, India.
and
Sagar Publications, Ved Mansion, 72 Janpath, New Delhi, 110 001, India. Tele (011) 332 0648.
Email: [email protected]
Some of these may be acquired from the publishers as well as from The Astrological Center of America.
They have a website at http://www.astroamerica.com
Also though not about Jyotish but of some interest:
Cosmic Loom The New Science of Astrology by Dennis Elwell, Unwin Hyman (London, Sydney), ISBN 004-1330277, 1987.
The truth about Astrology by Michel Gauquelin, Hutchinson &Company, London, ISBN 0 09 156581 2,
1983.
The astrology Game, The inside story:The truth about astrology by Malcolm Dean, Nelson Forester and
Scott, ISBN 0-919324-47-9, 1980.
RESOURCES FOR BIRTHDATA:
In addition to the birthdata included with this correspondence course, more data can be obtained from:
1) Lois Rodden who is famous for her Herculean efforts at bringing order into the chaos of birthdata has
several books of birth data as well as publishes the serial DATA NEWS which is available from her. Lois
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Rodden, 11736 3rd Street, Yucaipa, CA 92399, U.S.A., Tele: (909) 797 6383.
2) IDEA Database (originated from Rodden-ISAR database), Astro Communications Services, 5521 Ruffin
Road, San Diego, CA 92123, U.S.A., Tele. (800) 888-9983, (619) 492-9919, FAX (619) 492-9917.
3) The Steinbrecher Data Collection is available from D.O.M.E. Services, P.O.Box 46146, Los Angeles,
CA 90046-0146, U.S.A. Tele.: (213) 851-9333. This collection can be sampled at
http://www.un.org/Depts/icsc/vab/index.htm
4) The Arthur Blackwell Collection and The Mackey-Saunders Collection is available from Astrolabe,
P.O.Box 1750, Brewster, MA 02631, U.S.A., Tele.: (800) 843-6682.
5) Compact data from Matrix Software, 315 Marion Avenue, Big Rapids, MI 49307, U.S.A., Tele. (800)
PLANETS.
6) Penfield Collection, included with Goravani Jyotish software.
7) Zodiacal Zephyr's database at http://www.zodiacal.com/cgi-hts/htmlscript?hunt.hts
and the list continues ...
245
APPENDIX C: BIRTHDATA FOR STUDY, RESEARCH AND PRACTICE
1. Adams; Evangeline
Birth date: Feb 08; 1868
Birth time: 08:30 AM
Time Std: LMT
Place: Jersey City NJ
Longitude: 74w04
Latitude: 40n44
Category: Astrologer
Source: Autobiography "Bowl of Heaven" (B)
Latitude:
Category: Politician
Source: "Synthesis and Counseling in Astrology"
by: Noel Tyl
6. Arden; Elizabeth
Birth date: Dec 31; 1886
Time Std: LMT
Place: Toronto CAN
Longitude: 79w22
Latitude: 43n39
Category: Entrepeneur
Source: Dell
Comment: Cosmetics
2. Alexander, Lamar
Birth date: Jul 03, 1940
Time Std: CST
Place: Knoxville TN
Longitude: 83w55
Latitude: 35n58
7. Austen; Jane
Birth time: 11:45 PM
Time Std: LMT
Place: Steventon ENG
Longitude:
Latitude:
Category: Author
Source: Lois Rodden
3. Ali; Mohammad
Birth date: Jan 17; 1942
Time Std: CST
Place: Louisville KY
Longitude: 85w46
Latitude: 38n15
Category: Boxer
Source: Am. Astrology & Steinbrecher q BC
8. Autism; Abby
Birth date: Sep 20; 1986
Time Std: EDT
Place: Berwyn Heights MD
Longitude: 76w55
Latitude: 39n00
Category: Handicapped
4. Andrews; Julie
Birth date: October 1 1935
Birth time: 6:00 am
Time Std: WDT
Place: Walton on Thames ENG
Longitude: 0w10
Latitude: 51n30
Category: Actor
Source: Biography
9. Autism; Boy D.
Birth date: Aug 15; 1983
Time Std: EDT
Place: Long Branch NJ
Longitude: 74w00
Latitude: 40n18
5. Arafat; Yassar
Time Std:
Place: Cairo EGYPT
Longitude:
246
10. Autism; Boy J.
Birth date: Nov 28; 1988
Time Std: MST
Place: Fort Collins CO
©
Place: Denver CO
Longitude: 104w59
Latitude: 39n44
16. Autism; Goeff
Time Std: MDT
Place: Portales NM
Longitude: 103w20
Latitude: 34n11
11. Autism; Boy S.
Time Std: 5W
Place: Medellin Colombia
Longitude: 75w35
Latitude: 6n15
17. Autism; Graham
Time Std: EST
Place: Owen Sound CAN
Longitude: 80w56
Latitude: 44n34
12. Autism; Carolyn
Birth date: May 22; 1946
Time Std: AEST
Place: Barnsley AUST
Longitude: 151e33
Latitude: 32s00
18. Autism; Helen
Time Std: AEST
Place: Waratah AUST
Longitude: 151e44
Latitude: 32s54
13. Autism; Christopher
Time Std: AEST
Place: Sydney AUST
Longitude: 151e10
Latitude: 33s55
19. Bach; Johann
Birth date: Mar 31; 1685
Time Std: LMT
Place: Eisenbach GER
Longitude: 10e18
Latitude: 50n59
Category: Composer
Source: Unknown
14. Autism; Corky
Time Std: AHST
Place: Honolulu HI
Longitude: 157w52
Latitude: 21n19
Source: Lois Rodden q BC
20. Bailey; F. Lee
June 10; 1933
2:00 AM
EST
Waltham; MA
15. Autism; Darcy
Birth date: Apr 08; 1987
Time Std: MDT
247
71W14
42N23
©
Latitude: 34n01
Category: Actor
by: Noel Tyl
21. Barclay; Olivia
Time Std: GMT
Place: London ENG
Longitude: 0w10
Latitude: 51n30
Source: Church of Light
25. Blackwell; Arthur
Time Std: EWT
Place: New York NY
Longitude: 73w57
Latitude: 40n45
Source: BC
22. Barnard; Christiaan
Time Std: EET
Place: Beaufort West SA
Longitude: 22e35
Latitude: 32s15
Category: Doctor
Source: Penfield
26. Bosley; Tom
Birth date: Oct 01; 1927
Time Std: CST
Place: Chicago IL
Longitude: 87w39
Latitude: 41n52
Category: Comedian
Source: Gauquelin
23. Barrymore; Drew
Birth date: February 22 1975
Birth time: 11:51 am
Time Std: PST
Place: Culver City CA
Longitude: 118w25
Latitude: 34n01
Category: Actor
Source: Lois Rodden (BC)
Comment: Education: High school dropout
Relations: Father: John Drew Barrymore; Jr.;
great-uncle: Lionel
Barrymore; grandfather: John Barrymore; Sr.; exhusband: Jeremy
Thomas; current significant other: Eric
Erlandson; guitarist for Hole
27. Brokaw; Tom
Time Std: CST
Place: Webster
Longitude: 97w31
Latitude: 45n20
Category: News Reporter
Source: Am. Astrology
28. Bruce; Nigel
Time Std: LMT
Place: Ensenada MEX
Longitude: 116w37
Latitude: 31n56
Category: Actor
Source: Steinbrecher q BC
24. Black; Shirley Temple
Time Std: PST
Place: Santa Monica CA
Longitude: 118w29
248
29. Buchanon, Pat
Birth date: Nov 02, 1938
Time Std: EST
Place: Mt. Vernon NY
Longitude: 78w51
Latitude: 42n45
©
Source: CSH
34. Carter III; J.E.
Time Std: EST
Place: Washington DC
Longitude: 77w02
Latitude: 38n54
Category: President's Family
Source: Newspaper
Comment: Grandson of President Jimmy Carter
30. Bundy; Ted
Time Std: EST
Place: Burlington VT
Longitude: 73w12
Latitude: 44n02
Category: Murderer
Source: Am Astrology 9/87 p30
35. Carter; (Jimmy) James Earl
Time Std: EST
Place: Plains GA
Longitude: 84w24
Latitude: 32n02
Category: President
Source: Meany q BC
Comment: #39 - Elected 11/2/1976
31. Cardin; Pierre
Birth date: Jul 02; 1922
Time Std:
Place: Balio di Coll ITA
Longitude: 12e15
Latitude: 45n40
Category: Designer, cosmetics
36. Carter; Amy
Time Std: CDT
Place: Plains GA
Longitude: 84w24
Latitude: 32n02
Category: President's child
Source: Dell
32. Carnegie; Andrew
Time Std: LMT
Place: Dunfermline SCO
Longitude: 3w27
Latitude: 56n04
Category: Millionaire
Source: Sabian Symbols
37. Carter; Billy
Time Std: CST
Place: Americus GA
Longitude: 84w13
Latitude: 32n03
Category: President's Sibling
Source: BC
Comment: Brother of Jimmy Carter
33. Carson; Johnny
Time Std: CST
Place: Corning IA
Longitude: 94w44
Latitude: 40n59
Category: Comedian
249
38. Carter; C. E. O.
Time Std: GMT
Place: Parkstone ENG
Longitude: 2w20
Latitude: 50n47
Source: Obit in Am.Astrology 8/74 (A)
Comment: 10:55 pm birth in Poole Oorset
ENGdied 10/4/68 4pm LondonName is Charles
©
43. Chopra; Deepak
Time Std: IST
Place: New Delhi INDIA
Longitude:
Latitude:
Category: Doctor, changed from western
medicine to ayurveda, Maharshi's disciple
Source: Mountain Astrologer Magazine
Comment: Author of Quantum Healing; Perfect
Health and Ageless Body; Timeless Mind
39. Carter; Lillian
Time Std: LMT
Place: Richland GA
Longitude: 84w40
Latitude: 32n05
Category: President's Mother
Source: Dell
44. Churchill; Sir Winston
Time Std: LMT
Place: Woodstock ENG
Longitude: 1w15
Latitude: 51n45
40. Carter; Rosalynn
Time Std: CST
Place: Plains GA
Longitude: 84w24
Latitude: 32n02
Category: President's Wife
Source: BC
45. Clark; Marcia
August 31; 1953
12:35 PM
PDT
Oakland; CA
122W16
37N49
Leading public prosecutor on the murder trial
against OJ Simpson, then TV host/author
41. Cash; Johnny
Time Std: EST
Place: Pine Bluff AR
Longitude: 92w01
Latitude: 34n13
Category: Singer
Source: Mother
46. Clinton; Bill
Time Std: CST
Place: Hope AR
Longitude: 93w36
Latitude: 33n40
Category: President
Comment: #42 -Elected 11/6/1992
42. Carlos Casteneda
Dec 25 1925
1:45 PM EST
Cajamarca Peru
7S10 78W31
47. Clinton; Hillary Rodham
Time Std: CST
250
Place: Chicago IL
Longitude: 87w39
Latitude: 41n52
Category: President's Wife
Source: Astrological Association Newsletter of
Sept/Oct 1992
©
Place: Metuchen NY
Longitude: 74w22
Latitude: 40n33
Category: Magician
by: Noel Tyl
Comment: 7:02 am EDT per Lois Rodden
48. Close; Glenn
Time Std: EST
Place: Greenwich CT
Longitude: 73w38
Latitude: 41n02
Category: Actor
Source: Lois Rodden
Comment: Movies: Fatal Attraction; Dangerous
Liaisons
Education: William and Mary College
Relations: Ex-husbands: Cabot Wade; James
Marlas; Fiancé: Steve Beers;
kids: Annie (with producer John Starke)
52. Cronkite; Walter
Time Std: CST
Place: St. Joseph MO
Longitude: 94w50
Latitude: 39n46
Source: Unknown
53. Cuomo; Mario
Birth date: Jun 15; 1932
Time Std: EDT
Place: Queens NY
Longitude: 73w52
Latitude: 40n43
49. Conan Doyle; Arthur
Time Std: LMT
Place: Edinburgh SCO
Longitude: 3w11
Latitude: 55n57
Category: Author
54. Curie; Pierre
Time Std: LMT
Place: Paris FRA
Longitude: 2e20
Latitude: 48n52
Category: Scientist
Source: Unknown
50. Connery; Sean
Birth date: August 25 1930
Birth time: 6:05 pm
Time Std: WDT
Place: Edinburgh SCO
Longitude: 3w13
Latitude: 55n57
Category: Actor
Source: BC
55. Curtis; Jamie Lee
Time Std: PST
Place: Santa Monica CA
Longitude: 118w29
Latitude: 34n01
Category: Kids of Celebrities
Source: Biography
51. Copperfield; David
Time Std: EST
251
Curtis; Jamie Lee
Profile: Actress
Birthdate: November 22; 1958
Birthplace: Los Angeles; California
Sign: Sun in Sagittarius; Moon in Aries
Education: Choate; University of the Pacific
Relations: Parents: Janet Leigh and Tony Curtis;
husband: Christopher
Guest; kids: Annie
©
Source: Unknown
60. Dickinson; Emily
Time Std: LMT
Place: Amherst MA
Longitude: 72w31
Latitude: 42n23
Category: Author
Source: AFA
56. Descartes, Rene
Mar 31; 1596
2:00 AM
GMT
Le Haye, France
0W05
47N42
61. Diller; Phyllis
Time Std: CST
Place: Lima OH
Longitude: 84w06
Latitude: 40n44
Category: Comedian
Source: Lockhart q her
57. DeVito; Danny
Time Std: EWT
Place:
Longitude: 74w02
Latitude: 40n13
Category: Actor
Comment: Extremely short & dark
62. Disraeli; Benjamin
Time Std: LMT
Place: London ENG
Longitude: 0w10
Latitude: 51n30
Source: Gauquelin
58. Diana; Princess
Birth date: July 1, 1961
Birth time: 7:45 pm
Time Std: GDT (BST)
Place: Sandringham ENG
Longitude:
Latitude:
Category: Monarch
Source: Mother
63. Domingo ; Placido
Time Std: GMT
Place: Madrid SPA
Longitude: 3w41
Latitude: 40n24
Category: Tenor Singer
Source: Unknown
59. Dickens; Charles
Time Std: LMT
Place: Portsmouth ENG
Longitude: 1w05
Latitude: 50n48
Category: Author
64. Donahue; Phil
Time Std: EST
Place: Cleveland OH
252
Longitude: 81w42
Latitude: 41n30
Category: Talk Show Host
Source: BC
©
69. Evans; Linda
Time Std: EWT
Place: Hartford CT
Longitude: 72w41
Latitude: 41n46
Category: Actor
Source: Dell 9/85 q her astrologer
65. Duke; Patty
Time Std: EST
Place: NY
Longitude: 73w45
Latitude: 42n39
Category: Actor
Comment: Manic Depressive. Sexually abused
by guardians
70. Fiedler; Arthur
Time Std: LMT
Place: Boston MA
Longitude: 71w04
Latitude: 42n22
Category: Band Leader
Source: Penfield
66. Dylan; Bob
Time Std: CST
Place: Duluth MN
Longitude: 92w07
Latitude: 46n47
Category: Singer
71. Field; Sally
Time Std: PST
Place: Pasadena CA
Longitude: 118w08
Latitude: 34n08
Category: Actor
Source: Am. Astrology - Apr '90
67. Einstein; Albert
Time Std: LMT
Place: Ulm GER
Longitude: 10e00
Latitude: 48n24
Category: Scientist
by: Noel Tyl
Comme
72. Fonda; Bridget
Actress
Birthdate: January 27; 1964
Birthplace: Los Angeles; California
Sign: Sun in Aquarius; Moon in Cancer
Education: New York University
Relations: Father: Peter Fonda; mother: Susan
Brewer; grandfather: Henry Fonda; aunt: Jane
Fonda; boyfriend: Eric Stoltz
68. Ellis; Havelock
Time Std: LMT
Place: Croydon Surrey ENG
Longitude: 0w06
Latitude: 51n22
Category: Author
Source: Sabian Symbols
73. Forbes; Steven
Time Std: EDT
Place: Morristown NJ
Longitude: 74w29
Latitude: 40n48
253
Category: Politician, economist
©
74. Freud; Sigmund
Time Std: LMT
Place: Frieberg GER
Longitude: 18e09
Latitude: 49n38
Category: Psychologist
Source: Family Bible
79. Gauquelin; Michel
Time Std: GMT
Place: Paris FRA
Longitude: 2e20
Latitude: 48n52
Category: Suicide
Source: LMR
Comment: commited suicide on the night of May
18/19 1991
75. Gandhi; Rajiv
Time Std: IWT
Place: near Poona BOMBAY INDIA
Longitude: 72e40
Latitude: 18n58
Source: K. Barret q his astrologer
80. Glenn Jr; John H.
Time Std: CDT
Place: Cambridge OH
Longitude: 81w35
Latitude: 40n02
Category: Astronaut
Source: CSH
76. Gandhi; Sonia
Time Std:
Place: Lusiana ITA
Longitude: 11e30
Latitude: 45n30
Category:
Source: Bordoni q BC
81. Gorbachev; Mikhail
Time Std:
Place: Krasnogvardejskoje RUSSIA
Longitude: 41e31
Latitude: 45n41
82. Greene; Liz
Time Std: EDT
Place: Englewood NJ
Longitude: 73w59
Latitude: 40n54
77. Gates, Bill
Birth Date: Oct 28; 1955
Birth time: 9:56 PM
Time Std: PST
Seattle, WA.
78. Gauquelin; Francoise
Time Std: MET
Place: Neuchatel SWI
Longitude: 7e54
Latitude: 45n49
Category: Scientist
Source: Lois Rodden
83. Hall; Arsenio
Time Std: EST
Place: Cleveland OH
Longitude: 81w42
Latitude: 41n30
254
Category:
©
Longitude: 86w48
Latitude: 33n31
Category: Actor
Comment: Formerly one of "Charley's Angels"
84. Harrison; Rex
Time Std: GMT
Place: Huyton ENG
Longitude: 2w51
Latitude: 53n24
Category: Actor
89. Jackson; Michael
Time Std: CDT
Place: Gary IN
Longitude: 87w20
Latitude: 41n36
Category: Rock Star
85. Hope; Bob
Time Std: GMT
Place: Eltham ENG
Longitude: 0w10
Latitude: 51n30
Category: Comedian
Source: Unknown
90. Johnson; Claudia (Lady Bird)
Time Std: CST
Place: Marshall TX
Longitude: 94w23
Latitude: 32n33
Category: First Lady
Source: 2001: The Penfield Collection
86. Hubbard; L. Ron
Time Std: CST
Place: Tilden NB
Longitude:
Latitude:
Category: Cult Leader
91. Johnson; Don
Time Std: CST
Place: Flat Creek MO
Longitude:
Latitude:
Category: Actor
Source: JUPITER magazine Jan/Feb 1990
87. Jackson; Jesse
Time Std: CST
Place: Greenville SC
Longitude: 82w24
Latitude: 34n52
Source: Biography
92. Johnson; Lyndon Baines
Time Std: LMT
Place: Johnson City TX
Longitude: 98w25
Latitude: 30n17
Category: President
Comment: #36 - Elected 11/3/1964
88. Jackson; Kate
Birth time:
Time Std: CST
Place: Birmingham AL
93. Jones; Marc Edmund
255
Time Std: CST
Place: St.Louis MO
Longitude: 90w11
Latitude: 38n37
©
98. Leary, Tim
Nov 22; 1920
10:45 AM
Springfield, MA
LSD -- freedom of soul guru -- suicidal death
99. Lee; Bruce
Time Std: PST
Place: San Francisco CA
Longitude: 122w26
Latitude: 37n47
Category: Actor
Source: BC
94. Jung; Carl
Time Std: GMT
Place: Kesswil (Basil) SWI
Longitude: 9e20
Latitude: 47n36
Category: Psychologist
Source: Exact time unknown
100. Lee; Christopher
Time Std: WDT
Place: London ENG
Longitude: 0w10
Latitude: 51n30
Category: Actor
Source: Biography
95. Kaye; Danny
Time Std: EST
Place: New York NY
Longitude: 73w59
Latitude: 40n46
Category: Comedian
Source: Penfield
101. Leno; Jay
Time Std: EST
Place: New Rochelle NY
Longitude: 73w47
Latitude: 40n55
Category: Comedian, talk show
Source: BC
Comment: Hosts NBC's Tonight show.
96. Koresh; David
Time Std:
Place: Houston TX
Longitude: 95w22
Latitude: 29n46
Category: Cult Leader, mass suicide
97. Lange; Jessica
Time Std: CST
Place: Cloquet MN
Longitude: 92w28
Latitude: 46n43
Category: Actor
Comment: Acted in Rob Roy and King Kong
102. Leo; Alan
Time Std: LMT
Place: Westminster Eng
Longitude: 0w09
Latitude: 51n30
Source: from "Esoteric Astrology" (A)
256
103. Lincoln; Abraham
Time Std: LMT
Place: Hodgenville KY
Longitude: 85w45
Latitude: 37n33
Category: President
Source: "Women Lincoln Loved" by William E.
Barton 1927 pp 81-85 "sun-up
Comment: #19 - Elected 1860
©
Longitude: 28e47
Latitude: 31s35
Category: Activist
Source: McEvoy q BC
Comment: Noel Tyl in Considerations Magazine
states 8:45 LMT
108. Masters; William Howell
Time Std: EST
Place: Cleveland OH
Longitude: 81w42
Latitude: 41n30
Category: Physician
by: Noel Tyl
Comment: Masters & Johnson clinic in St. Louis
MO
104. Llewellyn ; George;
Time Std: LMT
Place: Swansea Wales
Longitude: 3w57
Latitude: 51n38
109. Mehta; Zubin
Time Std: IST
Place: Bombay IND
Longitude: 72e09
Latitude: 18n58
Category: Composer
Source: Penfield
105. Longacre; Celeste
Time Std: EST
Place: Nashua NH
Longitude: 71w28
Latitude: 42n45
Source: McEvoy q BC
110. Minelli; Liza
Time Std: PST
Place: Los Angeles CA
Longitude: 118w15
Latitude: 34n04
Category: Singer
Source: CSH
Com
106. Maclaine; Shirley
Time Std: EST
Place: Richmond VA
Longitude: 77w27
Latitude: 37n33
Category: Actor
111. Mitford; Jessica
Time Std: GDT
Place: Gloucester ENG
Longitude: 2w15
107. Mandela; Nelson
Time Std: LMT
Place: Umtata SA
257
Latitude: 51n52
Category: Author
Source: McEvoy q BC
©
Category: Military
Source: Family Bible
117. Pauling; Linus
Time Std: PST
Place: Portland OR
Longitude: 122w41
Latitude: 45n31
Category: Scientist
112. Moore ; Dudley
Time Std: GDT
Place: London ENG
Longitude: 0w10
Latitude: 51n30
Category: Actor
Source: Grady q him
118. Pavarotti; Luciano
Time Std: CET
Place: Modena ITALY
113. Moore ; Roger
Time Std: GMT
Place: London ENG
Longitude: 0w10
Latitude: 51n30
Category: Actor
Source: Penfield
119. Penfield; Marc
Time Std: CST
Place: Chicago IL
Longitude: 87w39
Latitude: 41n52
Source: Rodden q him 5/78 rectified (A)
114. Morrison; Al
July 8; 1916
12:15 AM
Little Rock; Arkansas
astrologer, died 28 May 1995
120. Perot; Henry Ross
Time Std: CST
Place: Texarkana TX
Longitude: 94w06
Latitude: 33n26
Category: Entrepeneur
Source: Gauquelin
115. Parton; Dolly
Birth date: January 19 1946
Birth time: 12:05 am
Time Std: CST
Place: Little Pigeon River TN
Longitude: 83w38
Latitude: 35n46
Category: Singer
Source: Penfield
121. Poitier, Sidney
Birth date: Feb 20, 1927
Time Std: EST
Place: Miami FL
Longitude: 80w11
Latitude: 25n47
Category: Actor
116. Patton; George
Time Std: PST
Place: San Marino CA
Longitude: 118w06
Latitude: 34n07
258
by: Noel Tyl
©
Place: Urbino ITA
Longitude: 12e38
Latitude: 43n44
Category: Artist
122. Presley; Elvis
Time Std: CST
Place: Tupelo MS
Longitude: 88w43
Latitude: 34n16
Category: Rock Star
Source: CSH
127. Rajneesh;
Time Std:
Place: Gadarawra IND
Longitude: 78w04
Latitude: 22n55
Category: Religious
Source: Unknown
123. Presley; Lisa Marie
Time Std: EST
Place: Memphis TN
Longitude: 90w02
Latitude: 35n08
Source: Newspaper
128. Redgrave; Lynn
Time Std:
Place: London ENG
Longitude: 0w10
Latitude: 51n30
Category: Actor
Source: Q HER
124. Presley; Priscilla
Birth time:
Time Std: EDT
Place: Brooklyn NY
Longitude: 73W56
Latitude: 4ON38
Category: Actor
Comment: Married at 9:41 am in Las Vegas
129. Christopher Reeve (Superman)
Sep 25, 1952 3:30 AM EDT +4:00
New York 40N45 073W57
The accident was in Charlottesville, VA 38N01
078W30, but no date or time. But, if I'm reading
this correctly his Pluto/DSC line is very close to
there.
125. Proust; Marcel
Time Std: LMT
Place: Paris FRA
Longitude: 2e20
Latitude: 48n52
Category: Author, homosexual
Source: Gauquelin
130. Reynolds; Burt
Time Std: EST
Place: Lansing MI
Longitude: 84w33
Latitude: 42n44
Category: Actor
Source: Q HIM
126. Rafael;
Time Std: LMT
131. Roberts; Jane
Birth date: May 8 1929
Birth time: 11:27 pm
259
Time Std: EDT
Place: Albany NY
Longitude: 73w45
Latitude: 42n39
Category: Author of Seth series (channeler)
Source: Mother
©
Time Std: EST
Place: Wilmington DE
Longitude: 75w33
Latitude: 39n45
Comment: Died Oct 24; 1984
132. Rockefeller Jr; John D.
Time Std: LMT
Place: Cleveland OH
Longitude: 81w42
Latitude: 41n30
Category: Tycoon
Source: Penfield
137. Schwarzenegger; Arnold
Time Std: CED
Place: Thalersee AUSTRIA
Longitude: 15e27
Latitude: 47n05
Category: Actor
Source: "Arnold" by: Wendy Leigh; pg 10
133. Rockefeller Sr; John D.
Time Std: LMT
Place: Richford NY
Longitude: 76w12
Latitude: 42n23
Category: Tycoon
Source: Penfield
138. Shields; Brooke
Birth date: May 31 1965
Birth time: 1:45 pm
Time Std: EDT
Place: New York NY
Longitude: 73w57
Latitude: 40n45
Category: Actor, went back to school, role model
Source: Biography
134. Sagan; Carl
Time Std: EST
Place: Brooklyn NY
Longitude: 73W56
Latitude: 4ON38
Category: Scientist
139. Smart; Pamela
Time Std: EDT
Place: Coral Gables FL
Longitude: 80w16
Latitude: 25n45
Category: Murderer
Source: q her
135. Sanders; Colonel Harlan
Time Std: CST
Place: Otisco IN
Longitude: 85w40
Latitude: 38n33
Category: Entrepeneur, KFC
Source: stargazer
140. Spielberg; Steven
Time Std: EST
Place: Cincinnati OH
Longitude: 84w27
Latitude: 39n09
Category: Director
136. Savitch; Jessica
260
by: Noel Tyl
©
Time Std: PST
Place: Vancouver BC
Longitude: 123w07
Latitude: 49n16
Source: McEvers q her
141. Springsteen; Bruce
Time Std: EDT
Place: Freehold NJ
Longitude: 74w17
Latitude: 40n16
Category: Rock Star
Source: Gauquelin
146. Taylor; Elizabeth
Time Std: GMT
Place: London ENG
Longitude: 0w10
Latitude: 51n30
Category: Actor
Source: "A Time For Astrology" by: Jess Stearn
142. St. James; Susan
Time Std: PST
Place: Los Angeles CA
Longitude: 118w15
Latitude: 34n04
Category: Actor
Source: Am. Astrology (Mar 85)
147. Tucker; Presley Tanita
Time Std: EDT
Place: Nashville TN
Longitude: 86w47
Latitude: 36n10
Source: Newspaper
143. Streep; Meryl
Time Std: EDT
Place: Summit NJ
Longitude: 74w22
Latitude: 40n43
Category: Actor
148. Walesa; Lech
Time Std:
Place: Popowo POL
Longitude:
Latitude:
Source: Unknown
144. Streisand; Barbra
Time Std: EWT
Place: Brooklyn NY
Longitude: 73W56
Latitude: 4ON38
Category: Singer
by: Noel Tyl
149. Walters; Barbara
Time Std: EDT
Place: Boston MA
Longitude: 71w04
Latitude: 42n22
Category: News Reported Source: Francis
McEvoy q BC for year but NOT THE TIME!
Time is from CSH who had wrong year.
145. Sullivan-Seale; Erin
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Comment: 1976 was her worst year. Moved to
ABC from NBC.
©
Source: His mother to Yaroslav koryakov / letter
to Nick Campion
Comment: Butka is near Talitsa. Birth time is
16:30 - 17:00 LT or 11:30 to 12:00 GMT.
150. White; Vanna
Time Std: EST
Place: Conway SC
Longitude: 79w03
Latitude: 33n51
Category: TV Personality
Source: Autobiography
Comment: Hostess on Wheel of Fortune
154. Bhagwan Rajneesh
December 11, 1931
05:13 PM
Gadawara, India
155. Mircea Eliade
March 13, 1907
5:00 AM
Bucharest, Romania
151. Winfrey; Oprah
Time Std:
Place: Kosciusko MI
Longitude:
Latitude:
Category: Actor
156. Muktananda
May 16, 1908
5:11 AM
Dharmasthala, India
157. Kriyananda
May 19, 1926
07:00 AM
Teleajen, Romania
Rabindranath Tagore
May 07, 1861
04:02 AM
Calcutta, India
152. Winkler; Henry
Time Std: EST
Place: New York NY
Longitude: 73w57
Latitude: 40n45
Category: Actor
Source: BC
Comment: Fonzi
158. Ram Dass
April 6, 1931
10:40 AM
Boston, MA
153. Yeltsin; Boris
Time Std: GMT
Place: Butka
Longitude: 63e30
Latitude: 57n00
159. (Satya) Sai Baba
November 23, 1926
6:26 AM IST
77E45
14N15
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BEGINNING A JOURNEY ON A NEVER-ENDING PATH
by
Rohiniranjan
Prelude: Unlike many other jyotishis and astrologers, my achievements are modest at best. I do not say this
to put on a ‘modesty’ act, but to simply be honest. I am very humbled and somewhat baffled by the love,
adoration and trust that I have received from those who have approached me for advice or instructions.
Astrology was never meant to be my primary focus in life and at times this has been difficult to explain that
to friends and admirers. I was destined to spend this lifetime, not searching for teachers and gurus but for
solutions and answers, that would satisfy myself and others, however flawed the perceptions of mine and of
these others might be. To this end, I have always been privileged to identify and remember the perceptual
and conceptual flaws that many who have taken a different approach in their exploration of the human
experience. There was always a need imposed on me, which I view as a karmic protection, to keep
astrology from becoming a power-trip or cause for getting too absorbed in the politics and mechanics of it,
leading to a warped view of the Lotus that beckons one’s soul to it, without doing anything to hide the
murk, the sludge that lies between me at the shore and It. But enough of that!
My first brush with jyotish was a disaster! I was about fifteen and had already spent a couple of years
dabbling in palmistry that had drawn me to itself in a most unusual manner. I was brought up in rather
modern, scientific surroundings and did not experience a lot of traditional Hindu cultural upbringing that is
often taken for granted for someone growing up in India. There was no one in my immediate family who
could have introduced me to occultism, although I had heard stories about my grandfather – who lived far
away and whom I met for the first time when I was about 18. I had heard that he was interested in
homeopathy and occultism (he did séances and auto writing, etc. which he had given up after some scary
experiences!). I still vividly recall how I was absolutely taken by a small pocket book written by one
Cheiro, a penname used by one Count Louis Hammon (I came to learn later). I soon found out that he had
written several books on palmistry and one giving some of his prophetic predictions which I never managed
to lay my hands upon. After Cheiro’s books came a few more, in English and Hindi, and then I managed to
read a book by one Cmt. De Saint Germain who opened a new dimension in palmistry for me, way beyond
Cheiro could. However, I was beginning to feel frustrated with my lack of intuitive abilities which it
seemed were essential for making palmistry tick! A childhood friend with whom I shared many pleasant
hours discussing occultism, and philosophy was beginning to dabble in jyotish and enticed me into trying it,
as well. Jyotish, at first seemed too cerebral and too calculation-based. Moreover it had a rather complex
structure which V.A.K. Ayer’s “Everyday Astrology” (hope I am recalling the title correctly) simply did
nothing to make astrology comprehensible or me less apprehensive about. After a couple of weeks of
intense frustration, I gave up on ever being able to understand this complex subject. A year later, I found a
western book named The Dictionary of Astrology, which had an abridged ephemeris and a very lucid and
non-threatening style of presentation. I went through the book with great ease and at the end of the exercise
even managed to draw up my own chart for the first time in my life (my parents did not believe in astrology
and no horoscopes had been erected for myself or my siblings. With some knowledge and the basic lingo
under my belt, I approached “Everyday Astrology” again, this time with a lot less timorosity and lo and
behold – jyotish was miraculously not that difficult any longer! Timing is everything, as they say; I was
fortunate to find out that a series of books written by one Professor Raman existed and using my very
meager allowance I acquired some of his books, gradually one by one. The learning curve was very steep
but not as insurmountable as it had appeared during my first encounter. My experience with astrologers
was limited and almost entirely negative. I found them evasive and defensive, if not always superstitious,
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generally ill-read, often haughty and insecure and unsure inside which was shielded by their scholarly
demeanor and their engaging in drama most of the time and seemingly oblivious of the problems that
astrology and astrologers faced. If they got something right, they made all efforts to deny and forget the
rest of the 70% of their output which was often way off. Their general lack of sincerity and of transparency
– which sadly continues to plague many astrologers and teachers of astrology – felt abhorrent and I was
quite happy to go my merry way even though the way of being self-taught was very difficult and frustrating
at times. Looking back, I am glad I did it this way and would recommend this approach to any and all.
Being on one’s own in the long and weary path of jyotish at first glance does seem to have its downside.
When confusions arise or the half-said cryptic statements in translated and original texts make less than
perfect sense or worse and raise conflicting thoughts -- then what is one to do? On the other hand, having a
guru is no guarantee, of course, because of the nature of astrology in which a rigid pattern or combination
of factors does not always apply verbatim in all cases. But at times, a teacher can be quite helpful. The
same conclusion or perhaps a better conclusion can be reached if one is prepared to spend time and energy
and try to test out the combinations in a series of charts to see if the astrological rule withstands the test of
reality. At this point one faces a big problem which used to loom even larger in my younger days: absence
of reliable and readily available horoscopic data! A good teacher can provide this very useful service and
can serve as a repertoire of good quality birth data. Only in recent times have people began to keep good
records, though. Also, some significant bodies of charts (such as Lois Rodden’s Databank and IDEAISAR
collection, TAEGAR collection, PENFIELD collection) are becoming readily available (though at a
substantial cost), so there is really no need for the loner to lament about the lack of good data. Although
software packages tout and make claims about their ‘research’ tools, what is available in most programs is
less than adequate. Perhaps someday the programmers would consult a researcher and together would
bring about a tool that really carries out research and is helpful to researchers. Until then, it is not at all a
waste of time if tyro and pro alike, set a goal for themselves to study at least one chart in great detail daily,
for one’s education. If one sees a single chart in details daily (and it can take a significant amount of time,
a couple of hours on an average per chart) then they would be mastering 365 charts in one year and over 20
years would have seen in great depth close to 7000 charts! Impressive as this huge number might sound, it
represents only a miniscule percent of the population of human beings at a given instant. It is true that in
astrology there are patterns that repeat but with so many nuances and permutations and combinations once
all factors are taken into account that a resume boasting of having seen 7000 charts is not really all that
impressive. It is a long journey, in other words, guru or no guru!
Given my circumstances which include the blessing of not having to earn a living by astrology and due to a
certain degree of mobility throughout life, much of my astrology, particularly in the last decade or two, had
been conducted in a relatively direct contact-free manner as opposed to the typical face to face setting
where a lot of astrological and non-astrological factors come into play and impressive readings often
entirely attributed to astrology are not exclusively based on astrological interpretation! Having been forced
to read ‘cold’ has quite suited my temperament and added a dimension to my abilities. I will recommend to
any beginner that they should try to read based on only the birth data to build confidence in their own
ability as well as to chart the capabilities of astrology. With a little organization and dedication, internet
can provide such opportunities aplenty and also is a good source for learning by doing, in addition to a
convenient low cost way of building a database of one’s own. While it is quite illuminating to read articles
and books written around political figures and celebrities, many of these dazzling interpretations and welltouted “effective” rules fail when tested in the “field”. If 98% of the charts you are going to see in your life
come from regular, common people, would it not make sense to learn your ropes through using that very
cohort of individuals for your astrological education? And these people abound in the Internet. You will
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be surprised to see how helpful, how forthcoming they are with very personal details of their life –
something that no book or teacher can provide but which are the most important learning tools and aids for
you as future astrologers. You must work hard at gaining their trust, obviously, and you must abide by the
strictest professional and ethical code of conduct.
Being the faceless milieu that internet is, you must exercise caution regarding the quality of information
that you are receiving. Quantity often runs counter to quality and it is easy to run into sources of
misinformation, as well, some provided accidentally or carelessly while others maliciously too. This
teaches one to be cautious and prudent and one avoids hastiness, checks out data more carefully and learns
to pick out discrepancies in charts and other details and such caution is a valuable asset to any astrologer.
Once in a while, one also runs into a swarm of “Ask the astrologer of this week” or more directly known as
“gimme a reading” crowd. People approach astrologers with a variety of reasons for readings. There are
those that are really at the end of the rope and looking for helpful advice. Some of these are really in need
for a friendly shoulder for counsel. Then there are those that have a bit of a narcissistic flair and want you
to tell them something more that the 101 jyotishis before you had not told them or sometimes just to hear
again (and again ...) what many have told them about their exalted hamsa yoga or whatever. Some are
marginally interested in jyotish, academically, and become quite skilled at posing a request for reading in
the garb of technical curiosity. Other than gaining an ability to identify such tendencies, there is not much
help that you can provide to these people. Some astrologers prefer to ward them off by one of many ways
while others politely oblige and move on. It is a delicate decision because you don’t want to judge hastily
and shun someone who genuinely needs help. There are also those that I call fence-sitters. These
individuals are quite materialistic but also have begun to sense the importance of being spiritual and
actually would love to be highly spiritual at the same time without giving up their security blankets. Some
have taken mantras and meditate every other day but in reality are only going through the motions of
spiritual rituals. Nothing is wasted of course but what they expect may not be achieved in this lifetime.
These tend to look at astrology as a spiritual aid and indeed are fully convinced that that is what it is
supposed to be. They would ask you about the type of spiritual practice that would best suit their charts or
the deity that they should worship for maximum and accelerated ascension. They want to carry over
concepts of total quality management and business efficiency into the field of spiritual progress! What can
you paltry astrologer do or say to make them see the light? I have been often approached by such
individuals who ask me to give them the best way of becoming rich and pious at the same time. I ask these
kinds of individuals for a fee! Often, the response is very materialistic: Would I guarantee my readings,
would I be able to tell them from their chart how many legs their dog has or if they have a red or yellow
car! Many never get back to me – obviously to my loss! Perhaps someday they would get the message and
look at themselves – hopefully not too reluctantly -- as spiritual beings trying so hard to climb out of the
sweet and sticky molasses of materialism! Who can blame them for wanting to have their cake and eat it
too at the same time at this early stage of growth?
Then there are those that are simply testing the waters. Testing astrology and testing you as an astrologer
particularly if it costs them nothing but costs you in time and energy. Nothing wrong with all this bit of
game playing and a bit of drama, I suppose. I find it most useful to be simply responsive to these with
utmost sincerity and I treat them as examiners that God sent to me for testing my wakefulness in matters
astrological. I learn if I make mistakes and they learn if I do not.
There are too many rather stern, somewhat rigid grooves and paths that have been created in the universe of
jyotish. There would be many more like these coming across our path as we progress. It is not required to
adopt such a demeanor and perhaps it would help you and the individual you are reading for to show the
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impermanence of it all and to treat karma as a threat to the ego but not to the soul. And to show that the
illusion of control that we all crave and think we exercise is like the leash that allows the goat its freedom
of movement around the central pillar it is tied to.
One will also run into individuals who are interested in astrology as an intellectual pursuit – for them it is a
stimulating discipline that has enough logical links and uncertainties built into its framework to invoke
discussions and to engage in endless mental calisthenics. There is always room for providing a fresh and
new view, a reinterpretation of things as they stand. This sometimes develops into a battle of wits and
showmanship but then as they say, “to each his own!” In all fairness, at times, true gems do emerge from
this kind of engagement and through this style of looking at things with a fresh eye, so it pays to not close
one’s eyes and mind to this kind of exchange without getting dragged into it emotionally.
All the dazzle and sensationalism aside, much of astrology and astrological discussions would appear to the
aware observer to be a rehashing of topics and views. Over time, old material finds new readers and so
there is a lot of recycling that goes on in jyotish – some of it even visible in the so called ‘classics’. In more
modern times, with the ‘net’ becoming tighter and its reach wider, material at times gets translated and
disseminated with due acknowledgment and sometimes even clandestinely from one language to another
(so, what is new?) and the word spreads around and that is what matters in the final analysis. After all, the
pioneers who truly can claim to hold copyrights to jyotish are long gone!
Jyotish is an all absorbing discipline. It first takes over your mind into its hold and then your soul. Even
those who are primarily intellectually drawn to it – if they are observant – soon realize that human destiny
is not as straight forward as a table of proportional logarithms. One notices discrepancies – gaps between
what jyotish rules and laws insist must happen and what actually happens! If one persevers, honestly and
sincerely, soon horoscopes emerge in front of one’s observant eyes in which the traditional and published
astrologic fails, with no usual excuses such as questionable birthtimes, ayanamsha discrepancy (a perenneal
favorite), house vs sign, 360 vs 365 vs 327 day dasha periods, even use of less obvious or less commonly
used dashas do not help. These cases cross one’s desk whether one is doing postmortem (more correctly
retrospective or after the fact) studies or while predicting -- if one is born with a strong 3rd house (an inside
joke for jyotishis!). These ‘outliers’ are disturbing and shake the foundations of faith and blessed is the
jyotishi that finds these because these bring to one humility, bring to one the sense of incompleteness about
what is known, at this time, about jyotish. These stimulate one to not rest on one’s laurels and to keep
looking. Experienced and revered contemporary jyotishis, teachers and writers who do not let go of
saadhna and japam are wise because they have realized the limitations of astrologic and fortify their
armament and toolkit by adding superior cognitional help through their spiritual activities and practice. It
in no way reduces their effectiveness as jyotishis nor reduces the role that jyotish (astro-logic) must play in
their practice. They have realized that astrology is about divination and divination is one bird that needs
two wings, logic and intuition. Without BOTH the sets of wings, it can only flap pitifully on one side and
go round in circles as a bird with one set of wings removed shall! This was taught to me by a very wise
astrologer by the name Charles Bowling many moons ago when I was a section leader in jyotish on
compuserve new age forum. Over the years I am beginning to analyse my own way of “analysing” and I
really admire the ability of individuals who can lay down all the steps so clearly and logically. There was a
time not so long ago when I could do so to my satisfaction too. My basic methodology has not changed
but I find it increasingly difficult to capture the steps as clearly after a full and involved reading (as opposed
to a focused but limited examination in response to a technical query from a student). The closest I can
describe my personal process is that astrological factors become obvious as they shimmer against a dark
background like points of light. The intense ones and the less intense ones -- and the weighting is getting
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less describable too. Even this process that I am describing is not purely visual (as my light-based analogy
might imply) but at different levels of perception. It is becoming increasingly difficult to be able to
comprehensively lay down the entire matrix. Yes ... there is a definite sense of loss (compared to earlier)
but it is a process thing. I think the product is better and improved and I would rather not go back to the old
days!
Over time, confusingly and continuingly more so in future, there would emerge all kinds of experts,
teachers, institutions, schools and certifying bodies in all forms of astrology and particularly jyotish. The
question will always remain about the accreditation of some of these accreditating and examining bodies
themselves! The positive spin on all this is that there is now growing a minor degree of semblance of
organization in the field that hopefully will continue in future. When all is said and done and the dust
settles down, in the karmabhoomi of jyotish ultimately each jyotishi will find him/herself alone with the
jaatak; and see him/herself as an oracle who must strive to look with his mind and soul deeply into a natural
phenomenon between something almost tangible: the periods and cycles of astrological bodies and patterns
and their mysterious and mystical linkage with the destinies of human beings in their surroundings. This is
the part of jyotish that requires that one suspend anxiety and all type ‘A’ behavior and apply oneself to the
saadhanaa whole heartedly while managing to keep one’s false pride and ego aside. This is what truly leads
one to the “illuminating” and glowing hall of jyotish where one journey ends so that another may begin
leading one even higher towards yet another spiritual pinnacle.
(c) 2000, Rohini Ranjan /Crystal Pages
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A CLOSE LOOK INTO AN EXAMPLE CHART
Dear friend of jyotish,
Thank you very much for supporting jyotish through acquiring this offering and possibly the
accompanying text and audio CD as well. Your support and contributions will go a long way in
helping us and others in carrying out activities aimed at promoting and disseminating information
about jyotish and in providing research and other services to others.
In this file you will find some of the horoscopic charts that can be used with this text. A short
report also follows including a collection of yogas etc. that a typical software with patternidentifying/matching capability produces. This is included not only to demonstrate why yogas
should not be used haphazardly, randomly and in an ad hoc manner as is done by most
individuals on or off web, but also brings out the richness of indications and tips these yogas and
arishtas provide and therefore must be considered, intelligently, of course and not like a parrot
would! Overall, this is not a typical reading and therefore it must not be treated so. A proper
reading is something that is best done in a setting where a discussion is followed by feedback and
a short or long follow-up between the astrologer and nativity client. Such a service is timeconsuming and therefore can be expensive. Should you wish to explore into your own personal
inner signature, a reliable and gentle local astrologer would be the best bet so you can sit down
and discuss in a normal two-way communication mode which is the best way to get a reading,
with adequate followup and clarification that is conveniently possible in only such a setting.
Though readings can be quite expensive, often they are worth the cost for individuals studying
astrology. It is also a good way to find someone who can help in the eventual studies and serve as
a mentor and perhaps source of astrological data. This may not be always the case as some
consultants are not willing to engage in a teacher-student relationship which can be demanding
on time and energy. But who knows you may be lucky enough to find someone who likes to
teach and instruct.
Best wishes for a successful life as an astrologer,
Rohiniranjan
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CPJyotish Primer example chart discussion:
General: The example nativity was born on January 27, 1964 at 3:45 AM PST (GMT - 8) in Los
Angeles. The coordinates for the city are 118W14 longitude and 34N03 latitude. We use a value of
ayanamsha very close to what is also known as Yukteshwar, which is very similar to the value adopted
as Raman ayanamsha, with a minor correction. This gives for the time of this nativity at birth Scorpio
or vrischika rising. The navamsha at the time rising is Aquarius or kumbha.
I have a matrix of charts in front of me, these include the rashi, navamsha, jaimini padas, chara
karakas, vimshottari, chara dashas, shadbala, vimshopakabala, samudaya ashtakavarga and a table which
shows me the placement of planets, their strengths, location in a sign that gives an idea about their
dignity, the ishta/kashta, the final dispositor, their avasthas, etc. We will not discuss all of those things,
today.
If you have not looked at the materials provided and have come to this file first or maybe after the
introductory file, it is understandable that some of the terms used here do not make sense and
confuse you. Hopefully, this will motivate you to go back to the primer and study that well before
returning to this file again. A few times of to and fro like this will reinforce the information in your
understanding and it will become a good learning exercise, getting less and less frustrating as you do
the repetitions. This is the very very absolute basic and any serious student should not have too much
difficulty with this, after a few times of reading and listening.
The most important thing in a chart is the personal indicator. There are several personal indicators in
a chart. In this chart the lagnesha mars, the navamsha lagnesha shani or Saturn, the lord of arudha
Jupiter, the atmakaraka moon are especially important. The strongest planet in the chart by shadbala
is Saturn and the planet with highest vimshopakabala is Jupiter. These indicate the planets whose
lessons one has learned more or less and which now form her strengths and the strategies
represented by these planets would be something she would naturally tend to use or fall back upon in
times of crises. This can be good and not so good at times. Not so good, because one may tend to
overuse these tried and true strategies and patterns and gradually over time, become less likely to use
other techniques that are more challenging but which lead to one’s growth. These less-used strategies
in a chart would be represented by the weaker planets. These are sun and moon in this chart and also
the ones that are isolated in the chart, ones with no association, no aspects, etc.
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In some charts the final dispositor ends up being one or two planets. These planets tend to be the
ones that often represent areas and strategies where literally the buck stops, in your life. In this chart
Saturn is final dispositor for sun, mars, Venus, and itself while Jupiter is the final dispositor for moon,
mercury, itself, Rahu and ketu.
The arudha falls in the 5th house. This house is important in her life and with it, one must look at the
atmakaraka. The arudha house, its lord and their relationship with the atmakaraka often defines the
purpose in life. their relationship with the bhratrikaraka describes the urge to make that task or
karma happen and fructify and their relationship with the amatyakaraka would indicate the support of
others that one will get in this endeavour. The gnatikaraka indicates the obstacles and strings that pull
one back, away from one’s karma.
Each of these charakarakas would need to be studied regarding their nature and roles and state of
activity. This gives a fuller account of their intrinsic and manifest nature (nature vs nurture kind of)
and how their roles will be played out in ones life. This is important to consider. Often people focus
too much on sign-based factors also known as dignity, such as exaltation, own sign, friendly sign.
These are important but describe the situations in which the planet will express its signature. The
balas would indicate the intrinsic strength or force with which the signature will be expressed but the
awasthas etc actually influence what will be expressed. Even a genius when an infant can only express
so much and a strong person, a world-class wrestler or soldier can fight only so hard when he is old.
There are times and awasthas when a malefic is appeased and rather not be bothered with making
trouble. On the other hand, a benefic may find it difficult to bring about its full potential beneficence
at certain times. Actually, the arrangements of these factors are quite logical and one must spend
some time thinking and understanding and incorporating these factors in ones cognitive logical
framework when examining a chart for consideration of yogas or arishtas, etc. At the same time, I
must caution, against laying too much emphasis on any SINGLE factor and ignoring the rest. Like
people, evil is not evil all the time or for everyone and the benefic is not unconditionally helpful or
good either. To tease out the shades of meanings of these considerations, the sages have given us all
these factors in jyotish. There will be instances when even after weighing in all these factors and
considerations, a chart simply won't make sense. Perhaps we are missing something there, or perhaps
we are using the wrong chart. Rectification of birthtimes is an area that must be entered with caution.
Using vimshottari or any other dasha to do a retroactive analysis of a chart and making the dasha fit
the events in past is a popular practice. However, it is not very often that the planets give results in
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dashas in a literal manner and this can make predictions go wrong. Then why should it work the same
way in reverse? Now if one is using several dasha, and all factors described here and otherwise known
in jyotish and the events seem to fit through several orientation points or viewpoints, then there is
more weight in such evidence. It takes time and effort to be able to do that. Bottomline: tweak times
of births and epochs with caution and not recklessly. Remember, angels never rush in ....!
In the example chart, Scorpio rises with Jupiter and Saturn aspecting the lagna, from their own and
moolatrikona signs respectively. On the one hand, this represents a good presence, and generally
good health, but it also indicates that the nativity is born into surroundings where she would not have
to start from scratch, and would inherit good and strong beginnings in life. It is notable that lagnesha
is exalted in 3rd house with lord of 10th, sun. The fact that sun is weak in shadbala and hemmed
between its staunch enemies, ketu on one side and Saturn on the other, would leave its mark on the
nativity's achievements. Despite strong and favorable influences and some excellent breaks in life, one
would not be able to achieve excellence or prominent success in life for a significant period of time.
When we come into a situation like this, we should immediately look at other factors that support or
negate such indications. Notice that the 10th lord in navamsha is placed in Gemini in navamsha with
Gulik. Again, this is not an entirely positive situation, since, though in trikona, lord of 10th is in 8th
from its house and is with Gulik. However, its dispositor in navamsha, mercury is with exalted Saturn,
aspected by Venus the lord of 9th. Moon and sun together (amavasya) aspect the 10th. Moon is lord
of 6th in navamsha and low in navamsha paksha bala, hence negative overall. Navamsha overall does
not support a very consistently strong career overall in the long run. We must also look at the
dashamsha. Here, the lord of lagna and 10th is Jupiter which is placed in 4th (in D-10 or V-10 as
dashamsha is often called) with ketu. Rahu is in the 10th house. Photography, movies, seem to be the
areas of success. Conjunction of lagnesha and dashamesha in the 4th (a kendra) aspecting the 10th is a
good sign but ketu is also present and this indicates that the individual will not quite live up to her
potential or better stated to the expectations from her by others. When we look at how others see
us, as indicated in one of the chapters, we must look at the padas. The padas of 1st, 2nd, 3rd and 8th
are placed in the fifth house. There is a mystery surrounding the 'persona'. Some would say that this is
heightened by the Scorpio rising and the fact that the 10th pada is placed with 12th pada in the 8th
house. One would not be able to fathom what is going on in her love life (12P) and professional life
(10P). When the 10th lord is not strong, and as in this case is associated with the 3rd house and with
lagnesha, the individual would have to work hard, very hard and there could be many missed
opportunities. The role models would be hard to live up to. Role models are indicated by the 9th
house in rashi, navamsha and dwadashamsha charts. In this case lord of 9th in rashi is moon, which is
of average strength and in 8th with Rahu. In navamsha, exalted Saturn is in 9th aspected by Venus, the
dispositor and the lord of 5th and 8th is placed in the 9th. In dwadashamsha, lord of 9th is placed in
2nd house in own sign, Jupiter aspects the 9th from 3rd. Despite strong role models, the individual
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probably was trying hard to not ride on their backs and wanted to create a niche for herself which in
some ways she did.
When looking at charts of those who are celebrities or prominent, public figures for a short or long
time during their life, it pays to take a look at their saptavimshamsha chart. In many ways, this serves
as a capsule summary of ones strength gained over the journey of soul through lifetimes. Here,
Sagittarius is rising with mars and Gulik, the dispositor of V27 lagna is Jupiter which is in the ninth in
leo with sun and moon. When inherent malefics rise in saptavimshamsha, the soul is ready to be
passionate and it signals a time of preparation and hard work, and not so much a time when fruits are
ripe for one to relish. The lifetime is also for learning and spiritualization and not so much for material
comforts. This latter is further supported by the situation in the 9th house in V27.
Navamsha and rashi generally give indication of one's physical beauty, with benefics indicating feminine
beauty and well-endowed malefics imparting a seductive quality to one's looks and presentation. The
presence of mercury, ketu and aspect from moon on the second house in rashi indicates one who will
have pleasing looks and generally considered beautiful. In navamsha, Aquarius rises with lord Saturn in
exalted sign with mercury and aspected by Venus. Again, overall, these ensure good looks and good
health. The person lost her parents and their harmony through their divorce, early in life. In the rashi,
the 9th and 4th, father and mother are somewhat afflicted. Fourth is quite strong, but the lord of 9th
is in the 8th with Rahu. Lord of 8th is in 2nd house (family) so certainly the areas in life are not in
perfect shape but not overly adverse, nor are the two lords mutually. The situation in navamsha is
that both 4th and 9th are ruled by Venus which is in the 3rd house, aspecting the 9th and receiving
the aspect of exalted Saturn and lord of 8th and 5th. The 5th house in navamsha contains mars and
Gulik and therefore the aspect of mercury or its association is not overly helpful. Navamsha therefore
is somewhat better at showing the disharmony between parents. Then we look at the dwadashamsha
which is taken to represent the specific details about parents. Here we note that the ninth is hemmed
between sun and Gulik, the fourth is between Jupiter and Rahu. Jupiter is the lord of fourth and
placed in 12th from its house, though aspecting the 9th. The two lords, Venus and Jupiter are in 2/12
from each other. Venus lord of 9th is in 2nd in its own house. The rift is there but it did not create
negative situations materialistically for the nativity. She got the best that money and influence can buy
in terms of personal life, schooling and enjoying life as a child and then later.
Despite long and many affairs, which remain very private overall for the nativity, she finally married a
person who was 50 when she was around 39. The dasha was ME-Me-ve in vimshottari and TAU-Leo
in chara (Parashara) or ARI-sag (Rao). Parashara's Light gives the two options for calculating Chara
dasha. In this case, the former seems to line up with the event better, because Taurus is in 7th house,
leo contains darapada as well, taurus falls in the 10th house from the darapada. For the vimshottari,
mercury is in Venuses nakshatra and is placed in 2nd house, Venus is in 4th house with strong
darakaraka who happens to be Saturn. The age difference is obviously due to Saturn and not due to
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mercury. Please note that Venus the lord of 7th is in vridhdhawastha, old age. However, this is just an
additional factor and not to be taken as the be all end all when you come up with an 'old' Venus again!
Movies made during 1992-1994 were commercially successful, however the one released in 1992
brought a lot of accolades. This happened during the dasha of Saturn and Jupiter. Saturn is in
moolatrikona in 4th aspecting fully the 10th. It is placed in the nakshatra of exalted lagnesha placed in
the 3rd with sun the lord of 10th and aspecting the 10th. Jupiter is in own sign in 5th in the nakshatra
of mercury in 2nd. Saturn was transiting over the lagnesha and 10th lord then (Capricorn) while
Jupiter moved from 9th to 11th houses during that year. These transits were significant in bringing her
to the limelight. In chara, Leo-Scorpio (Parashara) Gem-lib/sco (Rao) were operating during 1992. For
this chart, the correlation with both the calculation choices exists: Leo is the 10th house and contains
the pada for 7th house (an indicator of fame and others coming to know of you, limelight). Scorpio is
the lagna and contains the 4th pada and in aspect with the 8th house which contains the 10th pada.
For the Rao calculations, Gemini holds the 10th pada (but also the 12th pada) while Scorpio holds the
lagna etc. (see above). Obviously, one has to dig this a bit further to see which one works more
consistently in different charts. The matter is not settled, as far as I am concerned. Then one will
need to predict and see which one works better. Past correlations, as is being done in this case, is just
the first step when testing these things. Then there are other dashas and charts that can be studied
and this can become quite complicated and confusing for the beginner, for whom this primer is
intended. I just want to sensitize the reader to the possibilities and not as much decide for them at
this point in time.
Currently, the period of Mercury and Jupiter is operating (Feb 20, 2005 to May 29, 2007). Mercury is
in 2nd house with ketu, Jupiter is in 5th house in own sign. This is a period when again something
significant is likely to bring the nativity back to limelight. It is tempting to say that since 2nd and 5th
are involved, perhaps a family-related issue or a child; however, given the age, that seems to be less
likely. So, would this be an adopted child, or perhaps a brain-child, a creative project that will come to
fruition and to the knowledge of the world? Taurus chara is in progress (Parashara) or Aries as per
KN Rao's method as given in PL 6.0. So, will it be the 7th house or the 6th house where the next
drama will play itself out? Aries being the 6th house, being in 10th kendra from the 6th pada in 9th -one would think that the matter will not be easy and perhaps face some challenges and enmity of
others. On the other hand, if taurus is operating (Parashara), then it would involve the 7th and 10th
house. The 9th pada in 7th house and 7th pada in 10th house, again point to a positive influence a
spiritual step ahead, and one that will be played in public view (7P). Tau-Gemini currently operates (P)
and Saturn is currently transiting over the 8th house, the moon and 10th/12th pada. There is turmoil
going on within the soul. Restlessness has begun already. As Jupiter moves over the 11th (Gulik) this
will bring about further movement. Soon Saturn will move into cancer and then Jupiter moves into
lagna in September 2006. The project would perhaps progress during the next year or two and
emerge with Jupiter entering the first house. Let us watch what happens.
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If this were a regular person, there would be questions in three areas: education, profession, family
(marriage and kids). For education, one sees 2nd, 4th and 5th and in case of postgraduate or higher
education, the ninth house. Mercury is in 2nd house with ketu, Jupiter in own house in 5th and 9th
lord is in 8th with Rahu. Saturn and Venus are in the 4th house. Given the nature of all planets being
predominantly benefic (Venus, Jupiter, mercury, even ketu) one can say that arts, liberal arts,
languages are the areas of education that she would experience. Due to the 'status' of the planets,
particularly Jupiter and Saturn, one can say that the education was of a fine order, in good institutions,
particularly with Saturn dasha running from age 10 to 29 covering the period of education and early
work. The potential was there to be a good student as Saturn with Venus in such a configuration
makes one disciplined at work and a hard worker which she is known to be during her working years.
She probably had a really good time, some would say 'wild' times at school and college. Higher
education is probably not something she went for given the state of the ninth lord. Her methods
were deliberate and plodding and she was not exceptionally quick at learning.
Presence of Rahu in the 10th in dashamsha, and 10th lord Jupiter in 4th with mercury and ketu fits
well with one taking a career in movies with the ability to adapt to different roles and to slip into
other people's personalities, which is what actors do. The 3rd house and mars interestingly show up
strongly in the chart of many performers. One needs to be able to communicate, must have the
energy and ability to make efforts to do that. In the rashi chart, 10th lord and 1st lord unite in the 3rd
with aspect over the 10th while the 3rd lord is strongly aspecting the 10th in company of Venus. The
third lord is strongly hemmed between swagrahi Jupiter and exalted mars/10th lord combination.
These indicate success in the area of communication, entertainment and generally a somewhat
subdued and underplayed performance, always leaving a bit to the imagination, always leaving the
audience with the impression that there is more that was right there under the skin -- adequate but
just a bit of under-performance. That there was more energy where it came from.
In matters of children, Jupiter the natural karaka is placed in 5th house. Jupiter is also the lord of 2nd
and 5th house. By itself, this should give children (despite what karako bhav nashaya crowd say!). The
nativity does not have children, yet. Presence of ketu and mercury (lord of 11 and 8th) in 2nd and
Gulik in 7th from 5th house and the karaka and lord of 5th house is not a good indication for the
nativity having her own children. Gulik and mars are present in navamsha 5th and Rahu in 2nd therein
is a negative indicator for one having children. In the saptamamsha 5th lor is in 4th with Saturn
(Aquarius). Saturn by itself even when strong does not give many children or any, readily. Overall, the
area of children is not too strong in this chart, although there are many good planets involved which
may lead to the individual leaning more towards adoption or taking care of children indirectly through
foundations, etc.
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Yogas for the example chart from Standard Classics in Jyotish:
The following are intended to give you a flavour of some of the commonly used and in some cases important
yogas that are present in the example chart. The best way is to use these as study-aids and then go back to the
chart a nd see if in y our opinion – based on wh at you have studied in this CD library, and you r other learn ings –
you agree or disagree with these effects actually fructifying or not. This is not so much an exercise in testing your
predictive accuracy but for you to develop the analytical-synthetic frame of mind that will be your sole ally when
you are facing a chart in a blind manner. Do not worry too much about being right or wrong and just focus on
the process of deriving bottom lines, given a multitude of information and weighted factors – the essence of
jyotish!
Musala Yoga If Lagna is in a Sthira sign and several planets also in Sthira signs then the effects of Musala yoga
can be felt. One born in this Yoga is proud, learned, wealthy, liked by ruler, famous, of stable nature, and
blessed with several sons. He/she is trustworthy, has stability and durability, is fixed and determ ined. However,
the person might be obstinate, unable to take quick decisions and might have difficulty adapting to change.
Sankhya Pasha All planets distributed over 5 houses in the Yoga chart. Th e person has a large fam ily, is adept in
work, skilful in earning wealth, crafty, impolite, fond of dwelling in forests, having numerous drawbacks.
Shasha Saturn in Kendra, exalted or in ow n sign. Mah apurusha Yoga The person is of m edium height, slim waist,
high set teeth, beautiful legs and a fast but regular gait. The com plexion is dark. Th ere is an attraction to
jungles, forts, and other odd places. The person is brave and cruel, with roving eyes and a desire for the
possessions of others. Being devoted to the mother the person looks after his/her guests with devotion. The
person is a commander of an army or a leader of a group, village or a town. The person is competent, wealthy
and learned, and keen to point out the faults of others. Excessively fond of the sexual act the person associates
with other people's spouses. An adept in metallurgy, and the science of chemicals. Death at age of 70.
Gaja-Kesari Jupiter in a Kendra from Moon. Look out for another Yoga texts dealing with the particular
version of this Yoga. The person is illustrious, overpowering, virtuous, wealthy, intelligent, scholarly, of royal
bearing and enjoys lasting fame.
Gaja-Kesari Jupiter 10th house from M oon. Yoga Th e person w ill have a very favorable career, attains a
dignified position and wealth. There could also be strong idealism and spiritual pursuits. Mansagari, maintains
that a person with this Yoga will give up a spouse and children to become an ascetic.
Kalpadrum a Yoga W hile condition s of K emadrum a are existent, there are plan ets in a Kendra from Lagna. T his
Yoga cancels the evil of Kemadruma Yoga and bestows all comforts on the person.
Kemadruma-Bhang While conditions of Kemadruma are existent, there a Yoga are planets in a Kendra from
Moon. This Yoga cancels the evil of Kemadruma Yoga.
Kemadruma-Bhang While conditions of Kemadruma are existent, Moon is a Yoga associated with a benefic or
aspected by Jupiter. This Yoga cancels the evil of Kemadruma Yoga.
Kemadruma-Bhang While conditions of Kemadruma are existent, the a Yoga Navamsha Moon is exalted or in a
friendly sign, aspected by Jupiter. This Yoga cancels the evil of Kemadrum a Yoga.
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Uttamadi Moon is in a Apoklima (3,6,9,12) from Sun. (Dhana) Yoga The person's wealth, learning, efficiency and
fame will be (uttama) plenteous.
Ubhayachari Any planets, other than Moon, occupy the 2nd and the Yoga 12th house from Sun. The person has
a strong physique, equal to a king, capable of shouldering great responsibility, great learning, balanced outlook,
wealthy, handsome and blessed with numerous objects of pleasure. This is particularly the results if benefics
form this Yoga.
Amala There is a natural benefic in the 10th house from (Amala-Kirti) Moon (Phala Deepika 6/12). Yoga The
person is revered by the ruler, blessed with physical pleasures, of a charitable disposition, likeable and helpful,
and enjoys lasting fame.
Shankha Yoga The lord of the Lagna as well as the lord of the 10th house occupy a Chara sign, and the 9th lord
is strong. The person is kind-hearted, virtuous, learned, blessed with a spouse and children, morally sound,
versed in sacred scriptures, owns lands, enjoys prosperity and lives up to 81 years. The person has the
authority to discipline or punish.
Raja Y oga A mutual relationship exists betw een the Lagna lord on the one side and the lord of the 4th or 5 th
or 7th or 9th or 10th on the other. This elevates the status of the individual in terms of success, recognition
and status.
Raja Yoga The lord of the Navamsha sign which the Moon occupies, resides in a Kendra or Trikona from Lagna
or Mercury (Sarvartha Chintamani 9.28). The person is or becomes a com mander or equal to a ruler.
Raja Yoga One of the lords of the 11th, the 9th and the 2nd houses, is in a Kendra from M oon, while Jupiter is
the lord of either 2nd, 5th or 11th house (original source unknown). The individual becomes a great man or a
respected ruler.
Dhana Yoga There is a relationship between the 9th house lord on the one hand and the 11th lord on the
other hand. The person will be wealthy.
Karmajiva Yoga Sun rules the 10th house from Moon or Lagna (Brihat Jataka). (To a lesser degree than other
Karmajiva Yogas) This combination could support other combinations indicating a profession connected to Sun,
like scented articles, gold, wool and medicines or medical practices.
Karmajiva Yoga Mars aspects or conjuncts the lord of the 10th from Lagna, Moon or Sun (Brihat Jataka). (To a
lesser degree than other Karmajiva Yogas) This combination could support other combinations indicating a
profession of Mars, connected to minerals, fire (fireworks, kitchen, engine driving or any w ork connected to
heat or fire), weapons, adventures and physical strength.
Karmajiva Yoga Jupiter is in the 10th house from Lagna, Moon or Sun (Brihat Jataka). The profession or social
status of the person might be connected with educated classes, knowledge, law, religion, temples, charities,
discipleship, pilgrimage and spiritual pursuits. The person might get income through siblings or children
(Jupiter).
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Karmajiva Yoga Jupiter rules the 10th house from Lagna, Moon or Sun (Brihat Jataka). (To a lesser degree than
other Karmajiva Yogas) This combination could support other combinations indicating a profession connected
Jupiter, like involvement with educated classes, knowledge, law, religion, temples, charities, discipleship,
pilgrimage and spiritual pursuits.
Karmajiva Yoga The lord of the Navamsha occupying the 10th lord is Venus (Brihat Jataka 10/3). Wealth and
livelihood will come to the p erson through gems, silver, cows, buffaloes, or anything of great value or sensory
pleasure or relates to beauty. The person's income or source of wealth might come from a wom an or a spouse
(Ven us).
Karmajiva Yoga Venus rules the 10th house from Lagna, Moon or Sun (Brihat Jataka). (To a lesser degree than
other Karm ajiva Yogas) This combination could support other com binations indicating a profession of Venus,
connected to gems, silver, cows, buffaloes, or anything of great value or sensory pleasure or relates to beauty.
Karmajiva Yoga Saturn aspects or conjuncts the lord of the 10th from Lagna, Moon or Sun (Brihat Jataka). (To
a lesser degree than other Karmajiva Yogas) This combination could support other combinations indicating a
profession connected to Saturn, like labour, such as carrying loads, an d low trades that go against family
tradition.
Sarira Sukhya The Lagna lord, Jupiter or V enus are p laced in a Yoga K endra (Sarvartha Chintamani 2/98).
Longevity, wealth and alignment from political powers are bestowed upon the person.
Dehasthulya Jupiter is placed in Lagna or aspe cts Lagna from a Yoga watery sign (Sarvartha Chintamani 2/87).
The person will have a stout body.
Sada Sanchara The Lagna lord or the ruler of the sign occupied by Yoga the Lagna lord is in a Chara sign
(Sarvartha Chintamani 2/91). The person will always wander.
Bhratruvriddhi The 3rd house lord, or Mars, or the 3rd house itself Yoga is conjunct or aspected by benefics
and strong in other ways (Sarvartha Chintamani 4/16). The person will have good luck with his brothers (or
siblings) w hich will be very well off.
Matrudirgayur The lord of the Navamsha sign holding the 4th house Yoga lord is strong and is located in a
Kendra from Lagna or Moon (Sarvartha Chintamani 4/132). The mother of the person will have a long life.
Aurasaputra The 5th house contains a benefic or the 5th house is Yoga identical to a benefic sign or is aspected
by benefics (Saravali 34/25). The person will have a ch ild that is legitimately his/her ow n (with a legitimate
spouse).
Aurasaputra Jupiter aspects Lagna, Sun or Moon (Saravali Yoga 35/26). The person will have a child that is
legitimately his/her own.
Ekaputra Yoga The lord of the 5th house is in a Kendra or a Trikona (original source unknown). The person
will have only one son (or daughter?).
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Satputra Yoga Jupiter is the lord of the 5th house and Sun is favorably placed (original source unknown). The
person will have a worthy son (or dau ghter?)
Buddhmaturya The 5th house lord, as a benefic, is aspected by a yoga benefic or is placed in a benefic sign
(Sarvartha Chintamani 5/32). The person is a person of great intelligence and ch aracter.
TeevraBu ddh The lord of the Navam sha sign in which the lord of a Y oga benefic 5th house is p laced, is
aspected b y benefics (Sarvartha C hintamani 5/33). The person is incredibly intelligent.
Putra Sukha Jupiter and Venus are in the 5th hou se, or Mercury Yoga is in the 5th house, or the 5th house
identical to a benefic sign occupied by a benefic planet (original source unknown). The person will enjoy
happiness due to his/her children.
Bhagya Yoga Lagna, 3rd house or the 5th house hold a strong and a benefic planet, which aspects the 9th hou se
(original source unknown). The person will enjoy extreme fortune, wealth and pleasures. Arishta-Bhanga
Strong Mercury, Jupiter or Venus located in any Yoga Kendra. This combination cancels or neutralizes
Balarishta Yoga which threatens death to the newborn child.
Arishta-Bhanga Moon is in Drekkana of Mercury or Jupiter. Yoga This combination cancels or neutralizes
Balarishta Yoga which threatens death to the newborn child.
Madhyayu Yoga Location of malefics in h ouses 2, 3, 4, 5, 8 and 1 1. This com bination is an indication of a
medium life span up to 70 years.
Purnayu Yoga The Lagna and the Moon, both occupy a Chara sign, or one in a Dvisvabhava sign and the other
in Sthira sign. This combination is an indication of a long life span up to 100 years.
Purnayu Yoga The Lagna lord, the 5th lord and the 8th lord are strong, in their own signs, own Navamshas, or
in friendly houses. This combination is an indication of a long life span up to 100 years.
Surya-Mangal Sun and Mars are con junct in the same house. Yoga The person is strong, energetic, illustrious,
wicked, sinful, aggressive and cruel.
Shukr-Shani Venus and Saturn are conjunct in the same Yoga house. The person is a fighter, a wanderer, a fine
sculptor, a writer or painter, an athlete, looks after herds of cattle, short sighted, deviates from the normal
pattern of sexual indulgence, the marriage holds the key to financial prosperity.
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Yogas from B rihat Parashar Hora Shastra
Chapter 10:
2. Should one among Mercury, Jupiter, and Venus be in an angle from Lagn, all evils are destroyed as the Sun
eliminates darkness.
5. All evils are destroyed if a benefic drishties Lagn of one born during the night in the bright half. Similarly, a
malefic's aspect on Lagn of one born during day time in the dark half.
9. If malefics are surrounded by benefics while angles or trines are themselves benefic-occupied evils disappear
soon. Not only this, evils will not follow from the houses concerned.~909~
Chapter 12:
1-2. Physical comforts: Should Lagn lord be conjunct with a malefic or be in the 8th, 6th, or 12th, physical
felicity will diminish.
W ith a benefic in an angle or trine, all diseases will disappear.
Lagn's angles (i.e. the 4th, the 7th, or the lOth) or its trine (the 5th, the 9th) containing a benefic is a powerful
remedy for all related to health.
Felicity of the body will be enjoyed if Lagn is aspected by or conjunct with a benefic.
If Mercury, Jupiter, or Venus be in 4th, 7th, or 10th from Lagn, or be in the company of the Moon in Lagn, the
native will enjoy royal fortunes.
Chapter 13:
If the lord of the 2nd is in the 2nd or is in an angle or in trine he will promote one's wealth (or monetary
state).
10. Fam e, etc.: If the 2nd's lord is in own rashi or is exalted the native w ill look after his people, will help
others, and all will become fam ous.
12. Eyes: If the 2nd lord is endowed with strength, the native will possess beautiful eyes.
Chapter 14:
Happiness in this respect will come to pass if Mars or the 3rd's lord is in an angle or in a trine or in exaltation,
or friendly divisions.
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Chapter 15:
3. M iscellaneous: Should the 5th's lord be in his own bhava, or in own N avamsh or in exaltation , the native w ill
be endowed with comforts related to lands, conveyances, houses, etc., and musical instruments.
A benefic related to the 4th house (and to its lord) will bring with him auspicious effects (regarding
conveyance s)
Should a benefic be in the 4th, aspect the 4th, or in conjunct with the lord of the 4th, or a aspect on the lord
of the 4th house, then the n ative will be happy with conveyance s and be free from accidents and dangers.
Chapter 16:
16. If the 5th's lord is exalted or be in the 2nd, the 5th, or the 9th house, or be conjunct with or aspected by
Jupiter, obtainment of children will be there.
Chapter 17:
3-5. Relatives Affected: The Karak of a relative or the lord of such a bhava joining the 6th's lord, or being in the
6th, or the 8th house, indicates ulcers/bruises to such a relative like father. the Su n with such lordsh ip an d in
such a bhava denotes such affectation of head, the Moon denotes such affection of the face, Mars denotes such
affection of the neck, Mercury denotes such affection of the navel, Jupiter denotes such affection of the nose,
Ven us denotes such affection of the eyes, Satu rn denotes such affection of the feet, and the Rahu and K etu
denote such affection of the abdomen.
The relatives signified by planets and houses are denoted in ch. 32, infra. The second clue is to know the
possible affliction, to the native, of a particular area in th e body. If the Sun is the lord of the 6th house, or is
with the 6th's lord, or is in the 6th, or the 8th house, the native will be apt to incur affliction of head, and so on
and so forth.
As regards, Rahu and K etu, they do not own any b hava in the normal context. He nce, their position in the 6th
or the 8th house, or the situation that they are joining the 6th's lord need only be considered. Rahu or K etu in
the 6th or the 8th house will cause stomach disorders.
Chapter 18:
Should Venus be in a Navamsa of Mars or in a Rasi of Mars or receive a aspect from or be con junct with Mars,
the native will "kiss" the private parts of the female.
If Venus is so related to Saturn, the native will "kiss" the private parts of the male.
25. Marriage will take place du ring the 11th year if Venus is in an an gle from Lagn while Lagn lord is in
Capricorn or Aquarius.
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Chapter 23:
If he be in an angle or trine, the native will beget a spouse.
7. Just as these effects are derived from the 1st house in regard to the native, similar deductions be made about
co-borns, etc., from the 3rd and other houses.
8. Grahas placed in the visible half of the zodiac will give explicit results while the ones in the invisible half w ill
confer secret results.
Chapter 24:
3. If Lagn's lord is in the 3rd house, the native will equal a lion in valour, be endowed with all kinds of wealth,
be honourable, will have two wives, be intelligent, and happy.
17. If the 2nd's lord is in the 5th house the native will be wealthy. Not only the native, but also his sons, will be
intent on earning wealth.
28. If the 3rd's lord is in the 4th house, the native will be happy, wealthy and intelligent, but will acquire a
wicked spouse.
40. If the 4th's lord is in the 4th, the native will be a minister and will possess all kinds of wealth. He will be
skilful, virtuous, honourable, learned, happy and be well disposed to his spouse.
the 5th's lord in the 5th hou se will, however, make one virtuous and dear to friends.
76. If the 7th's lord is in the 4th house, the wife of the native will not be under his control. He will be fond of
truth, intelligent, and religious. He will suffer from den tal diseases.
104. If the 9th's lord is in the 8th house, the native w ill not be prosperous and will not enjoy happ iness from h is
elder brother.
111. If the 10th's lord is in the 3rd house, the native will enjoy happiness from brothers and servants, be
valorous, virtuous, eloquent, and truthful.
122. If the 11th's lord is in the 2nd house, the native will be endowed with all kinds of wealth and all kinds of
accomplishments, charitable, religious, and always happy.
Chapter 25:
17. If Vyatipat is in the 4th house, the native will be endowed with relatives, etc., but not sons and fortunes.
35. If Paridhi is in the 10th house, the native will be versed in arts, will enjoy pleasures, be strong-bodied, and
be learned in all Shastras.
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38. Effects of Chap (Indr Dhanus or Kodanda) (up to sloka 49): If Chap is in the 1st house, the native will be
endowed with wealth, grains and gold, be grateful, agreeable, and devoid of all actions.
51. If D hwaj is in the 2nd house, the native will be a good and affable speaker, be sp lendorou s, will write
poetry, be scholarly, honourable, modest and endowed w ith conveyances.
72. If Gulik is in the 11th house, the native will enjoy women of class, be a leader of m en, be helpful to his
relatives, be short stature, and be an em peror.
Chapter 29:
8-11. Pad and Finance: (up to sloka 15) O Brahmin, I now tell you of som e effects of planets based on Pad. If
the 11th from Lagn Pad is occupied or receives a aspect from a planet the native will be happy and rich;
If the plan et in question (i.e. the one so related to the 11th from Lagn Pad) be in exaltation or in own rashi,
etc., there will be plenty of gains and plenty of happiness.
16-17. Pad and Financial Losses: (up to sloka 21): If the 12th from Lagn Pad receives a aspect from or is
con junct with both benefics and malefics, there w ill be abundant earnings but plenty of expenses, The benefic
will cause through fair m ean s, malefic through unfair m ean s and mixed planets through b oth fair and unfair
means.
if these be in mutually 6th/8th/12th, doubtlessly mutual enmity will crop up. O Brahmin, similarly, mutual
relationship, or gain, or loss through son, etc., be known based on Lagn Pad and the relative house Pad.
Chapter 30:
O excellent of the Brahm ins, if U pa Pad is conjunct with or receives a aspect from a benefic planet, one will
obtain full happiness from progeny and spouse.
O excellent of the Brahm ins, if the Upa Pad or the 2nd there from be occupied by its own lord or if the said
lord is in his other own bhava, the death of wife will be at advanced age.
while Jupiter will make him a knower of all things
Chapter 33:
Should Atma Karak be in Taurus Navamsh, happiness from quadrupeds w ill result.
The aspect of a benefic will remove evils,
13-18. Effects of Grahas in the Karakamsh: 0 Brahmin, if the Sun is in the Karakamsh, the native will be engaged
in royal assignments.
If the full the Moon is there, he will enjoy pleasures and be a scholar;
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Ketu in the 5th from Karakam sh denotes a watch m aker.
the Sun in Karakamsh or in the 5th from there denotes that one is a musician,
the Moon in Karakam sh or in the 5th from there denotes a follower of Sankhya philosophy (of M aharishi Kapila
who enum erated 25 true principles with emphasis on final bliss), and indicates that one is versed in rhetorics
and singing,
and Ketu or Rahu in Karakam sh or in the 5th from there denotes that one is a Jyotishi.
46. Effects of the 6th from Karakamsh: If the 6th from Karakamsh is occupied by a malefic, the native will be an
agriculturist
50-56. Effects of the 9th from Karakamsh: If the 9th from Karakamsh receives a aspect from or is occupied by a
benefic, the native will be truthful, devoted to elders and attached to his own religion.
If a malefic is in the 11th from Karakamsh the n ative will gain by questionable me ans, be famous and valorous.
63-74. Effects of the 12th from Karakamsh: If the 12th from Karakamsh has a benefic, the expenses will be on
good account,
Ketu lonely placed in the 4th or the 5th from Karakamsh w ill make one a m aker of w atches, etc..
while the Moon in Karakam sh or the 5th from there denotes a Sankh ya Yogi, a rhetoric, or a singer.
Ketu in the 5th from Karakamsh will make one a mathematician and skilful in Jyotish. Should Jupiter be related
to the said Ketu, these learnings will be by inheritance. All these as well apply to 2nd and 3rd from Karakam sh
and to the Karakamsh itself apart from applying to the 5th from Karakamsh.
Chapter 34:
11-12. Lordships of K endras and Ko nas: If the re be an exchange between an lord of a K endr and a lord of a
Kon, or if a lord of a Kendr is conjunct with a lord of a Kon in a Kendr or in a Kon, or if a lord of a Kon is in a
Kendr or vice versa, or if there happens to be a full aspect between a lord of a Kendr and a lord of a Kon, they
cause a Yog. O ne born in such a Yog will become a king and be famous.
35-36. Grahas and Scorpio Lagn: Venus, Mercury, and Saturn are m alefics. Jupiter and the Moon are auspicious.
the Sun as well as the Moon are Yog Karakas. Mars is neutral. Venus and other malefics acquire the quality of
causing death.
Chapter 35:
In a contrary situation, i.e. all benefics in the 4th and the 10th house or all malefics in Lagn and the 7th house,
Yav Yog is generated.
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if all planets are in 5 rashis Paash Yogis formed,
29. Yav Yog: O ne born in Yav Yog w ill observe fasts and oth er religious rules, will do auspicious acts, will
obtain happiness, wealth and sons in his mid-life; he will be charitable and firm.
Chapter 36:
9-10. Kahal Yog: Should the 4th's lord and Jupiter be in mutual Kendras, while Lagn's lord is strong, Kahal Yog
occurs. Alternatively, the 4th's lord being in his own or exaltation rashi should be conjunct with the 10th's lord.
In effect, the native will be energetic, adventurous, charming, endowed with a complete army consisting of
chariots elephants horses and infantry, and he will lord over a few villages.
13-14. Shankh Yog: If Lagn's lord is strong, while the lords of the 5th and the 6th house are in mu tual Kendras,
then, what is known as Shankh Yog is produced. Alternatively, if Lagn's lord along with the 10th's lord is in a
movable rashi, while the 9th's lord is strong, Shankh Yog is obtained. One born with Shankh Yog will be
endowed with wealth, spouse and sons; he will be kindly disposed, propitious, intelligent, meritorious, and long
lived.
Chapter 37:
If the M oon with reference to the Sun is in a Apoklima, on e's wealth, intelligence and skill will be excellent.
If a single benefic is there, the wealth will be negligible.
Chapter 38:
1. Vesi, Vosi, and Abhayachari Yogas: Barring the Moon, if a planet among Mars etc. be in the 2nd from the Sun,
Vesi Yog is formed;
barring the Moon, if a planet among Mars etc. be in the 12th from the Sun, Vosi Yog is formed;
and barring the Moon, if a planet among Mars etc. be in both the 2 nd and the 12th from the Sun Ubhayach ari
Yog is caused.
2-3. Effects of Vesi, Vosi, and Ubhayachari Yogas: One born in Vesi Yog will be even sighted, truthful, long
bodied, indolent, happy, and endowed with negligible wealth.
One born with Vosi Yog will be skilful, charitable, and endowed with fame, learning and strength.
The Ubhayachari native will be a king or a equal to a king and be happy.
4. Benefics causing Vesi, Vosi, or U bhayachari Yogas w ill give the above m entioned effects, while malefics will
produce con trary effects.
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Chapter 39:
12. Even if a single planet gives a aspect to the natal Lagn or Hora Lagn or Ghatik Lagn, the native will become a
king.
Similar is the case if benefics are in Kendras. (a Raj Yog is formed)
22. If the Atma Karak planet is in a benefic's Rashi/Navamsh, the native will be wealthy.
If there are benefics in Kendras from Karakamsh Lagn, he will become a king.
26-27. If Arudh Pad is occupied by an exalted planet particularly the Moon in exaltation, or by Jupiter and/or
Venus (with or without exaltation), while there is no Argala by a malefic, the native will become a king. If the
Arudh Pad is a b enefic rashi containing the Moon, while Jupiter is in the 2nd house the sam e effect will prevail.
44. If one or two or three plan ets are in exaltation, one of a royal scion will become a king, w hile another will
be equal to a king or be wealthy.
45. If four or five p lanets occup y their exaltation rashis or M ooltrikon rashis, even a p erson of base birth will
become king.
Chapter 40:
4. If A tma Karak is strong and is with a benefic or Am atya Karak is in its own house or in exaltation , one will
surely become a king's minister.
6. If Atma Karak or Amatya Karak is placed in a Kendr or in a Kon the native will beget royal mercy, royal
patronage , and happiness th ereo f.
Chapter 43:
64. If Saturn or Lagn's lord is conjunct with any exalted planet, long life will result.
Chapter 45:
If the Sun is in Nritya Lipsa (immersed in dancing/entertainment) Avastha, the native will be honoured by the
learned; he will be a scholar, will have knowledge of poetry, etc., and he will be adored by kings on the earth.
If Mercury is in Prakash Avastha, the native will be charitable, merciful, and meritorious; he will cross the
boundaries of ocean in respect of many branches of learning; he will be endowed with the great faculty of
discrimination, and he will destroy evil people.
If Jupiter is in Gaman Avastha the native will be adventurous; he will be happy on account of friends; he will be
scholarly and endowed with Vedic learning and with various kinds of wealth.
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If Venus is in Upavesan Avastha, the native will be endowed with a multitude of nine gems ('Navamin Vraja')
and golden ornaments; he will be ever hap py, w ill destroy enemies, and will be honoured by the king. He will
have highly increased honours.
Chapter 75:
20-22. The Sasa native has small sized teeth and face but his body is not small. He is valorous. He has a slender
waist and beautiful thighs. He is wise and enjoys wandering in forests and mountains. He is well versed in the
loopholes (weaknesses) of the enemy. He is lively, virile, and fond of women. He usurps other people's wealth.
He has marks of mala (garland), veena, mridanga (musical instruments) and weapons in his hands and feet. He
rules happily over several parts of the earth and then leaves for his heavenly abode at the age of 70.
Yogas from G aga Hora
Chapter 1:
There will be no Arishtas (evils) if Jupiter is in an angle or in a trine, or in own house/exaltation house as the
Lagna. This will be so throughout the life.
There will be no evils whatsoever if one of Jupiter, Venus and Mercury is in an angle and with positional
strength.
Surya, Mangal in the 3rd bhava: will be equal to a king, will have lands, be interested in possessing conveyances,
will have attractive eyes, will be courteous to guests, and will acquire many sons.
Yogas from H ora Sara
Chapter 21:
In Sahaj (3 rd) Bhava Surya makes one irascible (irritable) and stro ng. Such a native's death occurs am ong his
relatives. He will be famous.
Should Chandr be in Randhr (8 th) Bhava, one will be wealthy, will enjoy luxuries, will be wise, and very
courageous.
Mangal in Sahaj will make one dislike his coborn and earn money with difficulty. He will become rich and be
lucky.
In Putr (5 th) Bhava, it makes a person grieved, ill-natured, and quite intelligent.
In Dhan (2 nd ) Bhava, Buddh makes one rich and lucky.
Guru in Putr Bhava will give a good wife and sons. He will be fortunate, a scholar, and an able speaker.
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If Shukr is placed in Bandhu (4 th in this chart) Bhava, one will be h app y and will tend to p ardon others. He will
be kind and have wife and sons.
Chapter 23:
Should Shukr and Shani be in Lagn, Putr, Dharm, Bandhu, or Karm Bhava, one will be commanded by his wife,
be a chief in royal service and wealthy.
Chapter 28:
The native born in Purnavasu will be liberal in giving away donations, be happy, of good qualities, a dunce, sick,
and suffer from thirst. He will be satisfied with small income and be little wise.
Chapter 29:
Should Chandr be in Mithun, the native will look like a cupid, will have broad face, clear voice, be fickleminded,
will be impotent, or otherwise highly sensual, will have few sons, will be fond of betting and music, will hate h is
relatives, be phlegmatic, windy, self-willed, fond of his wife, liberal in gifts, witty, fond of eating and drinks, and
courageous.
Yogas from Saravali
Chapter 15:
3. SUN -MAR S YOGA : Should the Su n an d Mars be in one house the native will be splendorous, valorous, dull
witted, strong, be a liar, be sinful, disposed to kill (or torture) and be fierce.
8. MOON -MARS YOGA : One who has the Moon and Mars together, will be valorous, brave in war, be a
boxer, will suffer bloody imbalances or diseases , will manufacture articles of mud, skin and minerals and will be
an artisan and a metallurgist.
22. VENUS-SATURN YOG A: If Venus and Saturn are together at birth, one will be expert in breaking wood,
be a barber, painter, or sculptor, boxer, be intent on wandering and be owner of quadrupeds.
23. W hatever re sults have b een stated as above are likely to becom e increased or decreased according to
mutual good or bad Vargas occupied by the planets in question.
Thus ends the 15th chap ter entitled "Conjunction of two planets" in Kalyana Varm a's Saravali.
Chapter 23:
16. THE MO ON IN GEMINI: If the Moon is in Gem ini at birth, one will have prominent nose and dark eyes,
will be skilful in the art of love, poetry etc., will enjoy sexual pleasures, will have lines of fish in the palm, will be
fond of worldly enjoyments, will be sinewy, be very intelligent, splendorous, be endow ed with happiness,
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jocular disposition and eloquent speech, be won over by the females, will have a long body, will befriend
neuters and will have two m others.
The Moon in Gemini aspected by Mercury makes one skilful in producing money, always successful and
inviolable king.
Chapter 24:
If the Moon is in Taurus/Libra N avamsha and is aspected b y Jupiter, the person will be a great poet, be high ly
skilful in the branch of justice (or politics), be a king's minister, will enjoy sight of others' housewives, be
libidinou s, and w ill have m any a servant.
Chapter 25:
19-20. MARS IN CAPRICOR N: If Mars is posited in Capricorn at birth, one will be wealthy (or fortunate), be
endowed with happiness and pleasures, be wealthy, will have an excellent disposition, be famous, be an army
chief or a king, will possess a good wife, be successful in war, will live in his own country, be independent, be a
protector, be virtuous and will be interested in various procedures.
Chapter 26:
17-18. ME RCURY IN SAGIT TA RIU S: Should Mercury be in Sagittarius, the native will be fam ous, liberal, will
have knowledge of Vedas and Shastras, be valorous, will practice abstract m editation, be a minister, or family
priest, be chief among his race-men, will be very rich, be interested in performing yagnas and teaching (Vedas
etc.), be a skilful speaker, be charitable, and be an expert in writing and fine arts.
If the Moon aspects Mercury in Sagittarius/Pisces, the native will be a writer, be beautiful par excellence, be
very affluent, trustworthy, amiable and happy.
Chapter 27:
23-24. JUPITER IN PISCES: If Jupiter is in Pisces at birth, one will be expert in knowing the meanings of Vedas
and other Shastras, will be honoured by friends and virtuous people, will be a headsman in the king's employ,
be praisew orthy, un con querable, rich, devoid of fear, be proud, firm in undertakings, be a king, be skilful in
policies, training, behavior and war tactics, be famous and w ill be calm in his doings.
Chapter 30:
4. SUN IN 3rd: Should the Sun be in the 3rd Bhava, the native will be valorous, strong, will lose co-born, be
dear to people, good-looking, very learned and will conquer his enem ies.
21. MO ON IN THE 8th: If the Moon is in the 8th Bhava, the native will be very intelligent, very splendorous,
and will suffer from diseases. If the Moon be weak, he will be short lived.
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28. MARS IN 3rd: If Mars be in the 3rd Bhava, the native will be courageous, unconquerable, bereft of co-born,
be delighted, will have all virtues and be fam ous.
39. MERCURY IN THE 2nd: If Mercury is in the 2nd Bhava, the native will earn wealth through his own
wisdom, will enjoy food an d drinks, be auspicious in speech and w ill have good course of conduct.
54. JUPITER IN THE 5th: If Jupiter occupies the 5th Bhava, the native will have abundant happiness, many sons
and friends, be learned, courageous, wealthy and will always be happy.
65. VENUS IN THE 4th: If Venus occupies the 4th Bhava. the native will be endowed with relatives, friends and
happiness, be splendorous, will have conveyances and paraphernalia, be beautiful, rich and fortunate.
Chapter 31:
If Venus and Saturn join together in the 4th, he will gain abu ndantly through friends, be highly honoured by his
relatives and will be close to the king.
Chapter 33:
If it is Jup iter th at occup ies the 10th counted from the Moon, the native w ill be successful in achieving his
desires, righteous, affluent, will have excellent history among men, be a king's minister and be famous.
Chapter 34:
If Jupiter be the aspecting planet with reference to the ascendant one will be interested in religious
observations, be honoured by the king, be famous and will be endowed with (the company of) virtuous people,
elders and guests.
Chapter 37:
8-10. SASA YOGA: One born in Sasa yoga will have small teeth small face, fast pace, be crafty, very valorous,
interested in forests, hills and forts, will have weak loins and long body, be fam ous, be an army chief, skilful in all
assignments, will have somewhat protruding teeth, be a metallurgist, be fickle minded, will have eyes resembling
the lotus, be interested in the fair sex, will enjoy other's wealth, be devoted to his mother, weak waist, be very
intelligent and will fault others. His hands will contain marks of couch, conch, wheel, garland, lute etc.
According to sages he will be a ruler of some place and will die at 70.
Chapter 45:
If Saturn is so posited the native belongs to a good family, be wealthy and valorous.
If Jupiter be in his own sign one will be versed in Vedas, literature etc., be rich and will perform great deeds.
Should Saturn be in his own house, the native will be honourable and happy.
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One will be skilful, jocular and rich, with Mercury in a friendly sign.
Chapter 48:
30-33. EFFECTS OF BIRTH IN SCORPIO ASCEN DANT : One born in Scorpio ascendant will have fleshy and
broad limbs, (as though) perfected by exercises, be clever, crooked in innate disposition, valorous, attached to
his mother inclined to quarrel, generous, will have majestic and tawny eyes, a prominent chest, a sunken belly,
and dep ressed nose, be adven turous, firm, fierce, trustworthy, amusing, be troubled by biliou s comp laints, will
have a big fam ily, will betray his preceptors (or elders) and friends, be engaged in attracting oth er w omen, will
have an attractive face, will serve a king, will have enem ies, be pious, will give his money to others, will possess
an amiable wife, be religious, affectionate and base.
If the ascending sign or the lord of the ascendant is strong, the effects stated will fully come to pass (in regard
to all ascendants).
Chapter 49:
One born in the first half of Scorpio will have blood-red eyes, be adventurous in acts, be valorous in battle,
wicked, fond of females and be rich.
==<O>==
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About growth (preamble):
While I do not wish to add to the Primer written by me and included on
this CD, I intend this addendum to become a growing document that will
be added in updated form to future editions of the CPJYOTISH CD offered
by me. The Jyotish CD will generally contain:
!
!
!
!
!
!
!
Audio lessons for beginners and on
remedial astrology by Rohiniranjan
The primer (270+ pages)
This (growing) addendum (90+ pages)
Birthdata lists (software readable, editable
text format; hundreds)
Resource pages for internet astrology,
research and birthdata
A collection of Q & A on technical
astrology from the Please Explain forum
managed by me on Astroexpert (270+
pages).
A discussion of an example chart. This is
NOT a reading in a true sense of the term.
I prefer to give readings in a focused
manner, which unfortunately means that
ideally the astrologer and client must be in
a face-to-face setting and there must be an
ongoing feedback involved continuting
afterwards. This limits the number of
readings that can be managed, and the
cost of carrying this ideal arrangement in a
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practical sense can be limiting as well.
Understanding the limitations of such,
from time to time, it has been possible to
provide shorter readings at minimal cost.
The scope and possibility of such
indulgences are limited, sadly, at this
time. This service is further elaborated in
one of the files on this CD.
I do hope the readers will find all of the information provided in this CD
helpful in their journey on the path of awakening through jyotish. I am
always open to suggestions and comments as well as hearing about any
errors that were difficult to eliminate from this offering. Your feedback is
very welcome and awaited eagerly, as always. Without such seeds planted
by you, and the nurturance give by you through your support, whom shall
the tree bear its fruit for, or why?
Rohiniranjan
2005
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TABLE OF CONTENTS FOR THE ADDENDUM TO CPJYOTISH PRIMER
INTRODUCTION ......................................................................................................... 3
SEGMENT I .................................................................................................................. 4
SEGMENT II ................................................................................................................ 9
SEGMENT III ............................................................................................................. 12
SEGMENT IV ............................................................................................................. 19
HOW ASTROLOGY WORKS ................................................................................. 22
ASTROTREASURES THAT HAVE ‘SURVIVED’ THROUGH TIME ............... 30
C-O-N-S-C-I-O-U-S-N-E-S-S in your horoscope! .................................................. 39
Sade-sati of saturn ...................................................................................................... 45
Retrograde Planets: Another perspective ................................................................. 53
Karmic signature in the horoscope ........................................................................... 59
ON SCEPTICS ............................................................................................................ 88
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INTRODUCTION
Many books exist on the subject of jyotish, some wordy, others
concise; many containing some wisdom, while others remaining
merely full of words. This ‘growing’ booklet is intended to be
somewhat terse, practical and intended for the modern jyotishion-the-go. These days, many professionals (in fields other than
jyotish) have grown interested in Jyotish but do not really have
the time to sit down and absorb the entire field from classic
tomes that are unwieldy; often written in a somewhat cryptic
and quaint style (reflecting their age, perhaps) and require
much ploughing through before one gets to the root of the
matter that is being discussed.
Ideally, this book(let) should be read in conjunction with the
larger PDF primer that I have provided on this CD and other
texts and articles on the internet. One of the things that has
been added to the accompanying second version of the PDF
primer is a large number of birthdata, mostly of celebrities to aid
the reader to begin working with. Celebrities, because the
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biographies of these individuals are readily available on the
internet (which is quite the godsend for the modern student of
astrology) and to see if they can find some sense in the vast
matrix of jyotish information. The stress will be on the reader to
work with a lot of pen and paper always to be kept at one’s side
when studying jyotish.
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SEGMENT I
You are probably a newcomer to jyotish and/or (other forms of) astrology,
therefore, first you must build an electronic lexicon for yourself. Add to it
astrological terms and concepts, and sort this file alphabetically or in any
way in which the information is readily available and useful to you as you
learn the ropes of this ancient and magnificient craft. You must become
familiar with the general terminology and the fundamentals of astrology.
Primarily, these constitute the keywords that are associated with the
houses and signs, planets and nakshatras or asterisms. You will do well to
read the Chapter IV in the other book by me. Without these mental pegs
there would not be much of a place to hang your astrologer’s hat on.
The basic mode of operation of astrology is relatively simple. The earth
orbits around the sun against a starry background. As the earth turns on
its axis and goes around the sun, our view of the heavens from the earth
changes and it gives the illusion (it seems) as if the sun is traversing
through the sky along a narrow belt of stars. The planets circling the sun,
also seem to move along this belt of stars known as the zodiac. This
‘animal’ belt is divided into 12 ‘equal’ segments, each called a sign or
rashi. The zodiacal belt has also been divided into 27 segments known as
asterisms or nakshatras. Each of these 12 and 27 segments are believed to
be ruled by one of the visible planets. There are 9 planets in all. Two of
these are the luminaries: sun and moon; five are visible planets: mercury,
venus, mars, Jupiter and Saturn; and there are two mathematical points of
astrological importance: rahu and ketu. What exactly are these two, also
known as lunar nodes? If you visualize two circles around you, one caused
by the ‘path’ of the sun in the sky and the other created by the path of the
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moon around the earth, then the two points where the two circles intersect
each other are the lunar nodes: rahu and ketu. These two mathematical
points, projections of the paths of moon and sun, according to my
reckoning do not hold lordship over the signs, yet they rule over 6 of the
asterisms out of the 27.
As the planets go through their orbits, viewed from the earth, for the most
part they seem to go directly forward but at times they seem to stop and
reverse their usual direction of motion. This is a geocentric (viewed from
earth) phenomenon and is taken into account in astrology. A direct planet
is believed to behave differently from a planet that has stopped in its
tracks and also different from a planet that appears to be moving in a
retrograde fashion. The classics are generally not very vocal in describing
these states or their impact in the horoscope elaborately but modern
authors have discussed this – and sometimes in quite the creative fervor.
Now some might arguably read in this reticence of the classics an
indication of perhaps a relatively less importance of these directional
changes than is sometimes made out to be, in contemporary discussions
of jyotish.
Jyotish is replete with variable explanations and different experts hold
vehemently diverse views. All of this is very frustrating to the struggling
neophyte who must overcome a tendency to throw in the towel but to
plough ahead as best as he can. Despite claims of absolute certainty,
please try to remember that the interpretation of astrological symbolism is
not straight forward or simple and so there always will be nuances of
differences in opinions and interpretations made by different
practitioners. The confusing and somewhat perplexing part is that taking
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a different or wrong path will not necessarily lead you astray and this is
the mystical part of jyotish that it is best for one to recognize and be
thankful for, actually – rather than chasing after some left-brained rule
book that has got to exist somewhere for isn’t jyotish supposed to be
entirely logical? The truth is that jyotish was not created to be an
academic subject but a pragmatic craft based on a symbolic synchrony
between astronomical factors and human experience. The two coexist in
correlation to one another but do not cause each other.
If you are serious about astrology, please do acquire the following:
G.C. Sharma’s translation of Brihat Parashara Hora Shastra (Sagar
Publications, New Delhi, India).
S.S. Sareen’s translation of Laghu Parashari and Madhya Parashari (Sagar
Publications, New Delhi, India).
Satya Jatakam (Ranjan Publications)
Also acquire one of the freeware programs available on the net. Two that I
have heard good things about but have not personally tried are: Junior
Jyotish (Brian Conrad) and Jagannath Hora Light (P.V. R. Narasimha
Rao). A few complaints (unconfirmed by me due to lack of time) have
trickled in from time to time indicating that many of the available
software (commercial, non-commercial, web-based services) create
different charts, so one is cautioned to test what they are going to use
continuously, making sure that all parameters are used uniformly when
comparing. Jyotish in particular has a large variety of parameters that can
create quite the headache in users. Also, please do not be tempted to
make a purchase decision solely based on the research features of the
currently available [still] fairly expensive commercial software; the
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research features are at best in an infantile stage and not nearly as useful
in their current stage of implementation, cheesy reviews aside. But there
is always the hope that a bright individual who knows what jyotish is
really about and is also a researcher and software genius will come up
with a much better and even more accurate product someday, probably as
an add-on or a stand-alone research program. You don’t have to wait until
that happens, though. If you are aiming to become a consultant and not
that much interested in research then you have enough to work with in
the currently available software packages already. However, please be
careful about data-entry, atlas errors (particularly time zone and
sometimes also coordinates) and double and triple check all important
data and charts. It is good to use common sense and to think about the
chart as well and to have some idea about what is being calculated and
drawn. If the sun shows up in the 9th house but the birth was at late night,
obviously there is a miscalculation or mis-entry. Daylight savings time,
particularly for pre-60s births can be one big pain and a lot rests on
acquiring some reference catalogues etc. to cross check your software.
The electronic ACS catalogues might be one such convenient option and
the electronic versions work well with many existing software. When
using software that stores charts as catalogues, before carrying out
extensive research please save yourself some anguish and take the time
before you begin to examine data. Some software packages calculate
individual charts correctly but when transferring to catalogue files screw
up the time-zones. Beware of such. Then again, on the other hand, while
cussing under your breath, remind yourself that without computerized
help of some sort, astrology will remain a big chore and does not have to
be so for most purposes, if limitations are known and understood. Be
thankful!
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Avoid the temptation to read a lot of books in the hope of finding some
big hidden keys in those. While reading everything that is published
greatly supports astrology writers and publishers, you will learn best and
really understand how to use astrology more by practical experience with
horoscopes and not just ones pulled off the shelf or belonging to
celebrities. You absolutely must find people who know their data
accurately, are willing to help you in your learning and are sufficiently
interested in and knowledgeable about astrology to recognize the
seriousness of the subject and willing to share information, often of a
personal nature. Obviously, you cannot hope to hail someone off the
street and begin questioning them about their innermost thoughts and
experiences, although, do not be surprised if this actually happens on the
internet. It is therefore a good idea to join a few jyotish and astrology
mailing lists and similar groups. You will have to filter out a lot of
irrelevant, religious, political and judgmental stuff but you are there for
the data and knowledge and not interested in participating in some group
religion. And, please do not shun western astrological sources of data and
discussion as well; there is much wealth that is shared through readings
and personal information, in those. If you are in a group where the
primary interest is not jyotish, please show respect and be more of a
listener when it comes to techniques and methodology. Lot of early
enthusiasts (both of jyotish or other astrologies) get very confused if they
begin to read stuff that is from the other schools and so please be sensitive
and always clearly indicate that your reading or analysis is based on
jyotish principles, particularly when posting something where jyotish is
not mainstream. I have always found western astrological groups to be
very tolerant, respectful and even interested in hearing about the jyotish
perspective as an alternative explanation of any horoscope as long as one
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does not get preachy or has an axe to grind or something. Overall, internet
is a very vital and valuable resource for the astrology student and it is a
shame that it is not utilized fully and properly by many. Also, please
remain open-minded and do not take jyotish too personally and do not
approach it with preconceived notions about how astrology works and the
laws of karma and so on. There are many flavours of such explanations
available and the ‘final’ word while generally based on personal insights
and experiences is not necessarily the same for everybody. Please rejoice
in the uniquensss of perspectives and be in awe of the Intelligence that
makes this diverse creation possible.
I have sensed some degree of territoriality in modern jyotish circles and
also concerns that arise from time to time, about the potential misuse of
jyotish/astrology by individuals who are not mature enough or ready to
take on the nascent mantle of jyotish in all its pristine clarity. Often,
classics are quoted which makes one wonder how many true saints really
exist in the modern morally degenerate times, actively living in the
society, who alone are worthy of being taught jyotish assuming that they
are interested, of course! This kind of elitism is nothing new amongst
human societies but look at the facts. Jyotish has survived over two
thousand years, probably a lot longer considering the oral tradition that
preceeded the written word. Moral degeneracy did not happen overnight
and indeed has been going on for some time. Jyotish survived all that very
well and will continue to do so as long as it is needed. It has a built-in
protection within it. We do not have a single instance of jyotish of being
misused when applied honestly and sincerely. There have been charlatans
in all professions and probably regulation and standardization of jyotish
might reduce some of that; however, those who are likely to misuse are
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also likely to get confused themselves as they continue. Much of what is
potentially deceptive loosely associated with jyotish has to do with
superstition and tantric magical stuff that has stealthily become a part of
modern jyotish. Like a cancer it must be removed from the body of jyotish
so that it may heal and grow.
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SEGMENT II
The Chapter IV of my other book (Primer) has described the different way
of looking at astrological indicators, in terms of their motion and nature
(fixed, mutable, etc) and the elemental nature (fire, earth...) and the odd
and even, the male and female and other qualitative attributes. You have
also learned from there and elsewhere the states or awasthas of the
planets (age of planets and state of vitality, etc). None of these must be
taken literally lest you wish to become frustrated through applying all of
this in a narrowly focused manner.
While human experience is a confluence of one’s perception of
experiential reality on many different planes, the three major ones –
physical, mental and spiritual are more or less universally accepted and
hence make more sense to most individuals. The physical reality is
obviously one of matter (and to some the only one that matters!), one
where there are bodies, masses, where there are things, tangible objects,
and (physical) energy etc. The mental reality or realm, on the other hand,
is one where there is perception of all this but where matter does not exist
but yet which is closely intertwined with the [description of] physical or
manifested realm. In a sense, the mental realm of images, perceptions,
emotions can be thought of one where subtle energies and impulses exist
and which in essence determines how we experience and influence the
material (physical) realm. Beyond these two lies the spiritual realm where
matter is not important any more and where desires and emotions do not
retain their significance either. The spiritual realm is not so much on the
continuum along which lie the mental and physical realms. The spiritual
realm is connected to but yet separate from the other two and is where the
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true inner self lives. for ease of understanding I view it as one which
receives information and sends directives to the mind and this shapes the
growth of the inner self or as some say, it brings into our consciousness
the sense of our true self. There are many other aspects of the spiritual
realm that one must realize and not take the brief description here or
elsewhere form their limited views about that which is essentially
unbounded. From an astrological perspective, there are many different
facets of self that one can delve into in one’s chart. These are some of the
personal indicators that I have explained elsewhere. For a long time,
individuals have looked at the lagna and tried to make too much of it but
obviously this very limited focus does not do any justice to our entire self
or as some say “selves” and one must be prepared to deal with the
plurality or multifacetness where justified through the study of a variety of
personal indicators in a given chart. All of these will not be functional in
all charts or at all ages during one’s life but they are all there, potentially
available for scrutiny and utilization for personal growth and happiness in
a true sense.
In a jyotish chart, the planets describe the material and physical realm
rather well. Planets in a sense are the executors of our destiny and the
makers of our destiny. This is a subtle point and must not lead one to
some kind of magical conclusion that vests some kind of power unto the
‘planets’ by which they affect or execute our destiny. Think of the planets
in your chart as components of yourself described in planetary terms.
When I speak about the sun in your chart, I am not thinking of the sun
out there in the macrocosm but the sun that exists within your
microcosm, that lies inside you, that constitutes you and that represents
you as an internalized and micronized replica of the creation. In this
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schema then, the signs deal with how these influences will be perceived
and effected by us. The asterisms will deal with the spiritual aspects or
realms of our experience. One way of utilizing this information is to judge
a given matter from the perspective or level of reality that it is likely to be
important in, given the immediate focus and need. This does not mean
that the current focus will be the only important focus or perspective and
in order to complete the astrological message to the nativity, one must
look at the whole picture if possible and not just give part of the message,
again if deemed appropriate and useful. Each event and experience that is
described within your chart will have the three components, physical,
mental and spiritual and you as a jyotishi must keep it in mind always that
only when thinking holistically about the three spheres (conceptually
separated for ease of understanding) and how they influence the nativity
or how they describe the experience of the nativity. Time and again,
remind yourself of these two things (the concept of the microcosmos and
the holistic nature of human experience) because for most of us who must
live in the pragmatic worldly realm, lines become blurred easily and need
to be redrawn each time we assume our role as an astrologer.
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SEGMENT III
At this point I am assuming that you already have read my other book
which is freely available on internet, have acquired a sufficiently rich
vocabulary in jyotish and astrology, have the ability to draw charts quickly
by referring to ephemeris, tables of ascendants or more likely have a
software for your desktop or PDA that will allow you to do the basic
calculations and charts, namely, planetary longitudes, lagna, vimshottari
and a few vargas. The jyotish chart is somewhat holographic in a sense.
The rashi chart (based on 30° signs) is the most inclusive varga but the
signs also have been divided into smaller segments -- the harmonics.
These segments have similar intrinsic properties as the rashis and are very
important too for a complete profile. Each house in a given varga (such
as: navamsha, dashamsha, dwadashamsha, drekkana, nakshatramsha,
turyamsha, saptamamsha, vimshamsha, chaturvimshamsha and hora) has
similar domain as in the rashi varga (1 st house for body, 2nd for family and
eyes, 3 rd for courage etc.); however, each varga primarily focusses on a
certain area in life, such as navamsha deals with dharma and duty
(including marriage), dashamsha deals with karma and duty (including
vocation) and so on. The houses are examined within the boundaries
defined within the varga under examination.
The first house in each chart is of great importance since it represents a
facet of the incarnated self. In jyotish, a house is described by three
indicators: the sign in a house, the planet ruling the sign and the planets
that represent the house (different types of karakas). Planets that reside in
a house influence it very strongly but are not really the representatives for
the house, except for the lunar nodes which by occupation of a sign
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become the surrogates for the lord of that house and often assume the
primary role in describing the fate and behaviour of their house of
occupancy. Karakas are of two types, the natural or fixed karakas which
do not change from horoscope to horoscope and the horoscope-specific
karakas or chara karakas (based on the longitude or elongation in a sign.
In this latter consideration, the most advanced planet in any sign in a
given chart is called the atmakaraka or representative of self and so on;
consult the earlier primer for details). It has been my observation that not
everyone responds to or is sensitive to the dimension or ‘level’ of the
chara-karakas. I believe that chara-karakas are karmic indicators and
signify our tasks during this lifetime. People who have matured into
becoming somewhat introspective, and are not the typical type “A”
personalities totally engaged in and consumed by the rat race of
materialism, almost as if to drown the inner pacemaker.
In terms of stages, the often maligned four social castes in hinduism
represent the lower, intermediate and higher states. The high state is
represented by the brahmin (by deed and level of development, and not
just by birth as simplistically believed to be in hindu societies of recent
times, please note!). The low state is the state of shudra (actually kshudra
or small defines it better), while the two intermediate stages are vaishya
and kshatriya. The organism first performs in the kshudra or lowest state
(server). During such time the entity mostly performs deeds automatically
upon instructions given by or within rules made by others. The mental
phase of activity is not very prominent and the pattern of life is simple and
less individualistic or dependent on the exercise of free-will. Think of this
as the childhood of a person. This is a time for learning and opportunities
are provided by the Intelligence that defines and directs our lives;
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however, the need for the lessons or the learning are not really apparent to
the nativity at this stage of growth. The next phase of Vaishya (merchant)
is where the mind is evolving and there is an instinctive awareness for
survival of self as being the greatest goal. This is a state where selfishness
is high and a need to conserve (primarily with the self in mind) and
variable degrees of self-absorbedness is seen. A significant degree of
superstitiousness is seen also at these two lower states. The mind may be
developed in terms of strategies that support materialism and the low level
or immediate future but the true understanding and realization of dharma
or duty is just emerging and is not fully developed. The third stage is of
Kshatriya (warrior/ruler). The sense of duty is high, the need to organize
the life of self and of others is seen in a developed manner and the sense
of personal responsibility and karma is high. Of the three states seen so
far, this is where soulfulness is seen often and an awareness of the ‘big
picture’ is seen. The charakarakas begin to express and are experienced
signficantly here and in the next and highest level, namely, that of the
brahmin (spiritual self). Ideally, in this fourth and highest stage, the sense
of responsibility and karma developes fully and detachment from the
illusion of life can evolve to a high degree. Spirituality is of increasing
order and moving ahead towards perfection of the divine promise that is
embedded in the human soul as a birthright.
As I discuss this, I can almost sense the questions bubbling over in some
minds, “Which signs, which planets – what represents these states? How
to decide from a horoscope if the person is at the shudra or brahmin stage
of development?” Those who are a bit more contemplative would wonder
if the watery signs represent brahmins, fiery – kshatriyas, airy – vaishyas
and earthy – kshudras; as indicated in one classification used in jyotish.
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They are missing the point, though. I am not talking about those static
classifications (born Kshatriya and doomed to die a Kshatriya). NO! The
four states can be stages of development during the experience of a single
birthtime and one may begin life as a kshudra and end it as a liberated
brahmagyani (the stage beyond brahmin). If you see the increasing
sensitivity of an individual as a sign of growth during the lifetime and as a
consequence of which one begins responding to the patterns depicted by
the charakarakas and chara dashas, then we are on the same page. In your
interaction with the individual whose chart you are analysing, you might
have a better indication of the level. If the individual is talking of
helplessness, is melancholic, wants a remedial or some tantric gizmo to
fix his or her problems, you are certainly looking at an individual who is
not beyond the mind-state of total denial and who is not ready to take on
the reins, yet. You will not get a lot of meaning out of his or her
charakarakas, I am afraid. I must caution that these four stages are not
clear water-tight compartments and so do not judge these too hastily or in
a final manner. During the lifetime an individual may move to an earlier
level depending on circumstances and situations and thus we have
someone who has been very spiritual at one stage and then moved back
into a more selfish state of existence and finally saw light, once again and
moved forward. One of the duties of the astrologer can be to make the
individual understand the possibilities for development in the chart and to
steer their progress and growth in the right direction, if possible. If your
attempts meet with resistance and the individual moves on to get yet
another opinion and prescription for some magical amulet or potion
sprinkled with fairy dust – well, at least you tried! Also, when determining
the stage of the soul, please do not factor in one’s vocation, profession,
status in life or even the deeds of charity they might have done. These can
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be deceptive, per se. Since it is expected that as the human being grows
older, a wider and deeper understanding of life and its processes will
emerge and so there is the temptation of marking the onset of wisdom
(and response to karakas) as being related to age. Thus, most children
start out as kshudras (learning, serving, following, identifying with groups
rather than being individuals), work through teenage and early adulthood
through the vaishya state (money, acquisition is important and the selfabsorbedness is hard to miss), then to kshatriya state (raising families,
taking on social duties and responsibilities, organizational skills and
management of a variety of things, fighting about issues, making a stand,
etc) and finally, hopefully the brahmin state (consolidating information
and experience gained so far into wisdom which is shared and provided to
others – sometimes in an unsolicited manner showing the remaining
traces of the karmayogi kshatriya; and having a sense of balance about
different elements of human experience and dawning of the state of
detachment and the ability to separate the permanent from the
impermanent, the relevant from the trite, and above all to separate oneself
when time dictates so rather than hanging on to issues and people, tooth
and nail). This same underlying principle is true for yogas and
combinations in charts. Having a yoga (or an arishta or negative
combination) in one’s chart is no guarantee for its automatic fulfilment.
When a being is in the state of infancy, having a raj-yoga will not be much
of a boost as the yoga will remain dormant. Thus we see many charts with
raj-yoga (which essentially is an indicator of one’s ability to assume and
carry out responsibilities) with the lifetime not showing the expression of
the promise in the chart. On the other hand, a less ‘powerful’ yoga in
another chart brings into one’s lifetime a significant experience, a leader
with not such a great chart! Rather than immediately seeking the
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explanation in a mis-recorded birthtime or some other explanation, reflect
for a minute the state of the nativity. Are they ready, at all?
Some areas for reexamination (only advanced students) include the
ordering of amshas (vargas) as depicting information about the three
realms of experiencing the reality: physical, mental and spiritual. There
are some gaps etc. so tread carefully. The spiritual strength seen with
nakshatramsha (3rd varga in the third cycle (1-12, 13-24, 25-26-27) is an
interesting correlate showing courage, III house attribute in the inner core
realm, the spirit.
Also intriguing is something I am exploring which has to do with aspects.
In jyotish there are two types of drishtis or aspects, that cast by the
planets (loosely termed Parashari aspects) and those ‘cast’ by signs
(jaimini aspects). The planetary aspects are: 7th house or planet in 7th
house from a planet’s location, all planets cast these; additionally, the 3rd
and 10 th for shani, 5 th and 9th for jupiter and 4th and 8th for mars. The sign
aspects, I like to think of as bridges (like the solder bridges in a circuit
board which exist dormant until electricity flows through those; or like a
bridge between two shores which becomes effective when someone
crosses it) which apply to any planet sitting in the appropriate rashi.
These are based on the swabhav of a rashi. Thus, the fixed signs aspect all
chara or movable signs except the adjacent one; the movable one likewise
aspect the fixed signs except the adjacent one and the dwiswabhava signs
aspect other dwiswabhava signs. Each sign is, therefore, connected with
three other signs in this scheme. Some of the jyotishis may not be
comfortable at all in mixing the planetary and sign aspects (Parashari and
Jaimini) but how we classify things may have no bearing on how the
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astrologic works! The same planet could be the lord of fourth house
(moon for a aries rising chart) and also an atmakaraka. It might be in the
7th house from venus (2 nd lord, and perhaps amatyakaraka). Now moon
may aspect venus by Parashari aspect (being in 7th) but would not have
any association through rashi aspects. Does moon put on its Parashari hat
and talks to venus, but then puts on its Jaimini hat and completely
becomes oblivious to the presence of venus? We can say that in this case
the atmakaraka and amatyakaraka are not connected but the fourth and
second lords (same planets) are connected. Interesting puzzle to probe
and prove! However, there is another aspect (no pun intended) to this
aspect business. That is if you think of the special aspects of the three
planets, jupiter, mars and Saturn.
For jupiter, if it is in a chara rashi (aries, cancer, libra, capricorn), its fifth
Parashari aspect will be very strong because it coincides with the Jaimini
aspect since a fixed sign falls in the fifth house. Likewise, if it is in a fixed
sign (taurus, leo, scorpio or aquarius) its ninth aspect coincides with the
jaimini aspect since there is a chara sign in the ninth house from fixed
signs.
For mars, with its special 4th and 8th aspects, when it is in a dwiswabhava
or mutable sign (3,6,9,12), its fourth house aspect coincides with the
jaimini scheme and becomes specially significant. When mars in in a
chara sign, its 8th aspect falls on a fixed sign and has dual (Parahari and
Jaimini) significance.
In the case of Saturn, when it is in a mutable or dwiswabhava sign, the 10th
aspect falls on a dwiswabhava sign and becomes especially strong. When
Saturn is in a fixed sign, its 3rd aspect falls on a chara sign (double trouble
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or a two-fer depending on saturn’s blessings!) and is significant.
From the point of view of aspect significance or strength, all planets in
gemini, virgo, sagittarius or pisces, the four mutable or dwiswabhava
signs will have a strong 7th aspect since these will fall on another
dwiswabhava sign and the parashari and jaimini aspects will merge. So
when we look at a planet and its aspect, it pays to keep this simple and
obvious logic in mind that planets in certain signs prefer certain other
signs and all aspects are not equal.
While on aspects, one somewhat puzzling consideration is whether in the
vargas, the parashari aspects operate at all? The parashari aspects are
based on the angular distance and it is perhaps more satisfying to logic to
use only the jaimini aspects because the sign-characteristics or attributes
remain the same in all vargas (except vargottama where a planet in a
bland sign just by being in the same sign in navamsha is considered to be
as strong as if it is in its own sign). Again, this is an area where some
cautious observation might be helpful. These things are not readily
apparent and difficult to tease out from the multi-factorial skein that
astrological rules create when they act together, as they always do.
It is difficult to write something aimed at the very broad audience that
readers represent, so I must be content to present my viewpoint and leave
hints that may be picked up by individuals who are ready to explore that
level of astrology. If what I write makes sense and you wish to explore
further, that is your green light. If it makes no sense or is not clear, let it
incubate in your mind and when the time is right or if the approach has
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relevance for you, it will resurface, probably even triggered by someone
else’s writing. It is important to not feel anxious and helpless. These facts
will be stated and restated many times as obviously has been the case
since the inception of jyotish.
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SEGMENT IV
Many have toyed uneasily with the mystical aspects of astrology. Is it a
logical and totally rational bag of techniques or is there a deep spiritual
foundation underneath the material architechture formed by rules and
techniques? It is not an easy answer to obtain or a facile topic to explore.
Primarily so, because the edifice of astrology is entrenched and created
with the brick of human variability. Take two astrologers and they will be
as different and individualistic as trees in a forest, rather than uniform as
bricks in a wall. Each of us brings to the discipline a unique perspective
that evolved because of our individual perspectives and what we found as
we explored astrology, even while learning it. Many astrologers also are
spiritually-engaged into practices that simply cannot be separated from
their being when they practice astrology. It is the rich composite of
perspectives, learning, technical and other cues that separate us as
individuals and provide the diverse hues that colour our approaches. It is
futile to think that by classifying our techniques, we have standardized
astrology – an illusion that blinds many teachers today. It is difficult to
analyse the teachers and masters when they are performing, because of
the Heisenbergian nature of the process. The very process of observation
introduces changes and vitiates the observation. There are enough
individuals who study and practice astrology very rigorously and with a
desire to be consistent and uniform and yet we see the wide variations in
their levels of performance – certainly not because they used different
techniques or approaches though coming from the same school of
learning, but rather because of their individual flavours and
predispositions, and yes their own state of development in the totem-pole
of spiritual development and perspective.
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My personal belief is that astrology is a fine blend of the rational and the
paralogical. Like the martial arts, it utilizes physical procedures
(techniques) to tap into a realm that is beyond the physical and in doing
so brings down energy (information/guidance) that can help one in the
physical realm while also providing some spiritual benefits. As we delve
deeper into the themes pertaining to remedial astrology, the fabric
becomes more diaphanous and fragile for logic to sit on it comfortably,
but not any less real. Perhaps this is more indicative of the boundaries
and limitations of logic and rationality to describe those regions and
realms of human experience that remedial astrology and the mechanics of
karma represent. Even at its very basic level, astrology stretches
reasoning and logic. The very basis of astrology, the link between
astronomical indicators and human experience/destiny taxes the
imagination of many otherwise very grounded individuals. Yet, even
rational astrologers accept that as an empirical axiom. These very
individuals however may balk at some of the concepts that other
astrologers may accept without question. What emerges, then is that
there are limits and boundaries to which our perimeter of plausability can
extend and there is probably no absolute and universally-acceptable fence
between the ‘real’ and the fantastic. This needs to be recognized!
Internet has become a big part in our lives these days, whether we are
astrologers or not. It has made it possible for individuals at great
distances to interact and so astrologers and clients (paying or otherwise)
can readily interact, sometimes in ‘real-time’. This raises the question of
quality and level of the individual providing readings and caveat emptor
could not be sounded any stronger than in current times. It also raises the
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possibility of sharing a lot of information which in old times could only be
done through books and magazine articles, particularly if one wanted to
reach people in other cities and countries, etc. Now a days, a website is
all you need or participation in a discussion group on the internet. Again,
it has its good and bad sides. In general, internet readings cannot be as
detailed and as satisfactory as in a face-to-face setting. Furthermore,
people who post questions and seek readings in many ways are not always
fully serious or sincere and often post in the mind-set of “let’s give it a try,
he may or may not respond ...”. This kind of approach is not at all good
and the outcome is unsatisfactory. Even if an astrologer responds, people
often get back after a delay and do not give full background of the earlier
reading etc. This means that the astrologer has to go back, open the file
and refresh his or her memory. Obviously, if one has charged for the
reading, this would be expected but when one is answering tens and
scores of requests each day, it is impractical and unreasonable to expect a
feed-back. This makes the medium unsatisfactory and even frustrating
for the astrologer and the nativity. Hence, I advice people against this
kind of quick and dirty (though free) approach to astrology. There is
always a price to pay, as there is no free lunch in the universe and of
course, money is not the ONLY currency one pays by. Internet is a great
source for collecting birthdata and other similar practical resources but is
NOT a good source for basic astrology education. Much of what we see
on internet is unedited, not peer-reviewed and at times a bit prematurely
published. A large amount of this is rehashed information also and with
minor variances creeping in serves well to confuse the neophyte and often
the advanced student also. Perhaps in the Grand Plan, all of this serves to
keep jyotish protected from misuse and abuse! For the researcher,
internet is a godsend, because you can get a lot of data and charts and
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biographical details of the celebrities as well as the regular persons who
you interact with. This is the most valuable resource and makes it
worthwhile to sift through the rest of the chaff to get to the wheat!
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HOW ASTROLOGY WORKS
by Rohiniranjan © 2002 September 9
Life is simple for those who can comfortably dismiss astrology as bunk,
superstition and a mental aberration – a globally-shared delusion that
plagues some ‘modern’ minds. Having vented thus, the sceptics can then
return to their lives with all the random inherent chaos as they continue
to make their way through the foggy minefields that represent life and its
uncertain realities for them. For the rest of us, presumably the majority
– the strength of faith varies across the sample and actually in any given
individual from one time to another as well; therefore, we must continue
to seek the solution. Unfortunately, we are at an early stage of reexploration during which we have seen the veracity of many of the
astrological principles and for the most part have a certain degree of
confidence in astrology possessing some validity as well as utility but
cannot really explain to ourselves and to others how all of this comes
about and works as it seemingly does.
Many attempts have been made towards explaining astrology,
postulations ranging from the esoteric to the mundane. Sadly, some of
the attempts have been overly reductionistic or too down to earth having
been created to satisfy the physical framework, and not necessarily by
those who are knowledgeable in either astrology or the scientific
discipline they were borrowing from. This makes for some rather
unconvincing and at times erroneous explanations making the exercise
somewhat futile. I am sure that their hearts were in the right place,
though.
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Most of us are more comfortable with the physical realm and prefer to
view the world as one with rather concrete dimensions where fully or
reasonably understood and known (physical) matter and energies
constitute the fence around the courtyard of personal reality. Thus we
witness attempts towards explaining astrology as being based on
gravitational effects or some sort of electro-magnetism or some subtle but
heretofore imaginary (as in not demonstrable, yet) cosmic energy. The
simpler explanations utilize these energies as being directly responsible
for astrological “effects”, while the more subtle and sophisticated
frameworks depend on influences being switched or triggered by some
form of physical force acting by itself or through resonance or some
other subtle derivative. These make for some rather interesting theories,
such as the one elaborated by Percy Seymore.
At the other end of the spectrum lie theological explanations, such as the
concept of ‘devas’ or godly beings which are represented in the physical
plane as the planets and other astrological indicators. The spiritual
beings and energies that are linked, yoked, coupled to the planets are
then believed to be capable of influencing our lives and our earthly being.
Some of us (mostly jyotishis or Indian astrologers) strongly believe that
these ‘beings’ are influencing us directly and actively while others believe
that these influences indicate trends and time periods that surround us
but might not necessarily be influencing us directly. We therefore have
the oft-repeated adage: “Stars impel, but do not compel”. While the
concept of a glowingly radiant supernatural being holding our reins
might be a bit difficult for the modern pragmatic householder to absorb
in his belief framework, this could be a somewhat interesting way of
describing the existence of a subtle force or phenomenon that links the
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wandering planets and us – some subtle, yet unidentified and certainly
undefined form of influence that is awaiting identification by science in
due course of time.
The construct of astrology is based on the following theoretical
infrastructure. Based on one’s time, date and place of birth, one captures
a snapshot of the heavens as viewed from the earthly vantage of the
epoch for such a birth. There is thus a personal orienting point, the
ascendant which essentially is the point of intersection of the horizon at
one’s birthplace and the zodiac, the stellar path through which the rest of
the solar system apparently moves along, as viewed from the earth. The
movement therefore takes into account the actual motion of the planets
around the sun (and in the case of moon – around the earth), as well as
the modified view of same due to the earthly perspective. We therefore
run into phenomena like retrograde motion of the planets, combustion
and eclipses which are products of our geocentric view of the
neighbouring universe. Within this framework, the different elements
(planets, signs, etc) hold certain relationships and associations and these
association-patterns are then vested with specific attributes and
represent effects and influences that form the symbolic logic and rules
within astrology and are utilized to produce a reading.
The unescapable phenomenon then underlying astrology is that the
different elements are related to each other and to our lives. This can be
a simple construct where our being born in certain months creates subpopulations that would share certain similarities. These are the sun-sign
based groupings or the 12 clans of the zodiac. Similar sub-groupings can
result from our utilizing other factors, such as, lunar groups (utilized by
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jyotish), groups of ascendants or other planetary groups. These groups
will contain larger or fewer number of people based on whether the
astrological body is a slow-moving one or rapidly-moving. The
ascendant being one of the rapidly moving indicators (on an average 2
hrs per sign) would result in all births taking place on a given day
classifiable into a maximum of 12 groups (for equatorial births) and
somewhat fewer groups as we move the birthplace towards the poles.
Due to the tilted axis of the earth, some signs may not rise at all in
extreme latitudes. The moon is the fastest moving ‘body’, so lunar
groupings will produce cohorts that group all people born during a 2-2.5
day period into the same sign. Similarly, each sun-sign birth group lasts
approximately 30 days because from the earth we view the sun as
traversing through a constellational sign in nearly 30 days. Saturn is the
slowest moving planet in the jyotish framework (nearly 2.5 years per
sign), so all those born during a given 2.5 year period would share the
Saturn in the same sign in their natal horoscopes and we can thus group
human society into 12 Saturn-related subgroups. Unlike Indian
astrologers, their tropical brethren include even more distant and slowermoving planets like Uranus, Neptune and Pluto and can work those into
the classification as well with increasing periodicities.
It would be simplistic to use these groups as the sole basis for classifying
humanity because at all points during consideration of astrological
factors we must remind ourselves that while it is convenient to view the
horoscopic factors one at a time, they probably work simultaneously and
the sum-total or more precisely the resultant of all the influences and
factors ultimately determines our individual astrological picture and our
specific traits and responses in life. Whether astrological factors
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influence our lives or indicate possibilities, one would need to incorporate
the multiple factors that underlie our being into what we term the
“human experience” or the ‘life experience’. Even seasoned astrologers
often forget this and focus on one factor or a few factors overly and the
cart of astrological reasoning risks getting derailed, as a consequence.
This is why serious astrologers shrink away from what is somewhat
derogatorily referred to as “sun-sign astrology”.
I once had the privilege of communicating with an astrologer from the
‘humanist’ school (a tropical school of astrological thought). He
explained astrology as being based on the analogy of a clock at noontime.
We all know that the clock striking the noon-hour is associated with a lot
of individuals feeling hungry and proceeding to address their natural
need for seeking nourishment. It is important to note that the clock was
not ‘making’ them hungry, and yet by looking at the clock with the sun
overhead, one could safely assume that a lot of people were hungry at
that moment and seeking nourishment. Astrology could be working
along similar lines and a given planetary pattern somehow became yoked
with our behaviours, fate and destiny, etc. and the correlation between a
specific astrological pattern or cycle and a human event, though not
connected causally, could be responsible for the utility of astrology as a
predictor/descriptor of human beings and their activities. The Jungian
concepts are very attractive within this framework as well, in which all
elements of the universe are connected; synchronicity results as a
consequence of the inherent connectivities and may be utilized for
describing and utilizing cycles or patterns and translating those into
human endeavour and experiences.
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To a certain extent it does not make much difference whether the
astrologer tells someone: “During such and such period, you will have an
accident due to there being a difficult transit to your natal mars, so be
careful!” or ‘During such and such period, there is a difficult transit to
your natal mars and there is a likelihood of your getting involved in an
accident, so be careful!’ In either case, though the tone remains very
different, an event that is negative and probably avoidable to some
extent, is being forecast. If the implication is that the negative event is
unavoidable, then astrological advice will really not serve any pragmatic
utility and promote fatalism and defeatism. This raises a debate on its
own as to one’s fate being cast in stone and unchangeable or of one’s
experience being entirely fated while others may allow some degree of
prevention or modification as being likely. The latter form the basis for
remedial astrology that is a big part of jyotish, sometimes a bit
overplayed, for that matter. This also takes into consideration the law of
action and consequence, that is exemplified by the theory of Karma in
Hindu thought or “As you sow so shall you reap” in Biblical thinking or
similar adages that exist in other religions. Astrology cannot really
cleanly divorce itself from this difficult and somewhat esoteric
philosophy and sooner or latter, each conscientious astrologer would be
forced to think along these lines and would have to incorporate this
concept somehow into his or her framework of astrological belief.
Those of a theological and more accepting bent of mind will immediately
see the consonance and relationship of this with the connectedness
between the esoteric elements of our universe that are represented by
concepts such as the akashic records and the circle of time or events in
the future essentially being already in place and capable of being
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accessed in a non-linear manner (through divination) and other thoughts
that can make the entire construct and concept of reality extremely
complex because it would have to extend into realms beyond the physical
and those currently known to science. The important point, though, is
that if all of this is indeed true then there would have to be some
intelligence that underlies this superficially chaotically-random universe
that we inhabit. And, if this is true, then obviously the randomness and
chaos is really a result of our lack of comprehension of the true and
complete essence of this intelligence and its product – the creation. A
somewhat circular logic but we know from direct physical experience
that both the chicken and egg are real, and also connected in a cause and
effect related manner! Astrology too is, for those who care to devote
sufficient time and attention to its study and practice!
After accepting the law of karma and that the life experience unfolds
over a large number of sequential appearances of the individual, one also
needs to accept that there must be a very good reason for such a series of
reappearances. The scholastic model, namely, that we revisit the earthly
plane to learn more and often the same thing again and again does make
sense. What does not make sense is the fact that nearly all of us have no
memory of our past experiences and would it not have been more
efficient if we knew our problems and deficiencies from earlier times?
The wise ones remind us that it is not the mind but the soul that is
learning and that most of us are aware of our selves only up to the mental
plane and not any higher. It is almost as if the senior manager is more
aware of the big picture ‘reality’ than the lowly worker who only handles
a piece of information at a time for processing it for upward
transmission. But, while it is nice to feel being a part of a mammoth
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organization, the individual cannot be blamed for not experiencing any
satisfaction or for not being able to make any sense of or ‘real’
contribution to this “process” or ‘System’. With a sufficient degree of
assumptions, astrology does provide some structure and sense to this
schematic but does not really add to our experiential insight of the life
and path of the soul that we are a part of. Perhaps intellectually, but
definitely there is no real sense of understanding of all of this.
If astrological insight is combined with meditative insight, sometimes the
picture becomes a bit clearer as one acquires deeper though still
fragmented insight and understanding into one’s personal quest and how
it relates to the rest of the existence generally. This is not easy and takes
time to develop and often does not leave us with any greater degree of
satisfaction, in the end. Anyway, it serves as an effective tool for personal
comprehension and does not represent a good or effective aid for making
others understand this reality. Language, though adequately able to
convey sequential concepts shows its limitations when attempting to
explain something so complex as human experience and the mechanisms
underlying the same – as attempted to decipher through astrology or
similar constructs. Let us not lose sight of the fact, though, that language
is evolving in parallel with our increasing comprehension and yet may be
the best way to define and describe it ALL in the long run.
I am convinced over the decades of my direct experience with it, simply
through the veracity of the descriptive and predictive ability of astrology,
that there is a significant synchronicity in the geocentric astronomical
movement and positioning of the astrological indicators and the “human
experience.” The synchronicity had been in my face long enough and
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frequently enough to not be noticeable without ignoring it entirely
dishonestly. Why and what connects human life with the rules of
astrology that are based on the movement of astro-indicators as viewed
from the earth is not directly known. But so were not the distant celestial
objects before radio-astronomy. The absence of evidence is not
necessarily any evidence of absence! The fact that for the most part the
geocentric vantage (as opposed to true astronomical positioning from a
heliocentric or galactocentric vantage) has a better concordance with the
astrological synchronicity is probably a hint and not a deterrent towards
the veracity of astrology. The why is not known, yet, but the if is not in
question for anyone who has sincerely, honestly and consistently studied
and experimented with astrology, even for a few years.
Despite those astrologers who are engaged in camp wars and waste their
energies in arguing for the supremacy of their school or zodiac, others
are beholden in awe at the marvel of very different vantage and rulestructures that still make it possible for different schools to come to
similar astrological conclusions through using different conceptual
frameworks and rules. On the one hand this highlights the enormous
width and scope of human reasoning, and on the other makes one aware
of how much the horizon of knowing really extends beyond one’s horizon
of cognition and current knowledge. To me, personally, the redundancy
of the knowledge systems that different astrologies represent – despite
their very large differences – indicates that this is a message that is
important and the universal intelligence makes sure that we get it one
way or another, through portals of cognition and comprehension that we
know little of in our infantile state of cognitive evolution. If we can only
put aside our territorial scythes for a moment we shall realize
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(paraphrasing a very wise astrologer friend and guide of mine) that the
bird of divination (knowing) has two wings: logic and intuition; remove
one and all the bird can do is go round and round in circles, as it pivots
around its shadow – its ego, never even taking off the ground, while the
blazing sun of true knowledge shines directly overhead.
© 2002 - September - 9, Crystal Pages, Rohiniranjan
www.geocities.com/clarity2020/index.html
www.indianest.com/astro
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ASTROTREASURES THAT HAVE ‘SURVIVED’ THROUGH TIME
by
Rohiniranjan
In this article I am addressing a very delicate issue which many
contemporary jyotishis may be extremely sensitive to or even
take offense to. This concerns what many of us have been taught
to treat as gospel: the classic texts in jyotish that have survived
through time, some say, through thousands of years of oral
tradition before they were written down. Some of the fairly
standard texts in the field of natal jyotish principles (jaataka
siddhantas) include: Brihat Parashar Hora Shastra [BPHS], Laghu
and Madhya Parashari, Brihat Jataka, Upadesha Sutras (Jaimini),
Phaladeepika, Saravali, Hora Ratnam, Hora Sara, Uttara
Kalamrita, Nashta Jataka, Deva Keralam (Chandra Kala Nadi),
Bhrigu Nadi, Satya Jatakam, etc. A few of these, were probably
written in relatively recent times (last several hundred years).
Uttarakalamrita, Satya jataka and Daivagna Vallabh would serve
as good examples of such more ‘recent’ texts.
Almost by total consensus, Brihat Parashara Hora Shastra is
accepted by jyotishis as the gold standard where fundamental
principles of jyotish are concerned. This magnum opus is a huge
compilation of hundreds of shlokas (Sanskrit verses) which touch
upon many aspects of Vedic astrology or jyotish. It is presented
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as a transcript of many discourses taking place between Sage
Parashara and his student Maitreya on all aspects of astrology
(including that dubbed in recent times as Jaimini system because
of some of its unique differences from the mainstream Parashari
principles); the magnum opus wanders briefly at places into
Ayurveda, philosophy, religion and a few themes of obviously
non-spiritual interest, for instance in some of its later chapters.
The fact of the matter is that no student of jyotish can hide from
an encounter with this huge tome and indeed her education will
remain incomplete without studying it at some point during one’s
jyotish studies. The heartburn, unfortunately, begins to arise
when we come to the realization that there exist at least a few
‘original’ versions of Brihat Parashara Hora Shastra! For
example, two of the recent, popular translations in English, one
by R. Santhanam (Ranjan Publications) and the other by Girish
Chand Sharma (Sagar Publications) have significant differences
in the distribution of chapters, etc. and at places less than
optimal distinction remains in establishing that which represents
pure translation and that which constitutes the notes and
personal observations (perhaps even biases) of the translators.
While gratefully acknowledging the significance of their attempts
at translating these huge bodies of Sanskrit treatises, it is difficult
to turn away from the fact that not all contemporary translators
are equally proficient in Sanskrit; this only adds to the problems
of a less than faithful translation being available. Overall, though,
there is a wealth of knowledge captured between the covers of
these tomes, and some mine-fields, as well.
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It is accepted by general consensus that most of the earlier Hindu
texts (including Brihat Parashara Hora Shastra) were transmitted
through the oral tradition that perhaps still continues in jyotish
circles. Through millennia, information and knowledge were
transmitted from teacher to student and preserved through
meticulous attention to details and a razor sharp memory, the
contents of which were duly transmitted to the next-in-line before
the ravages of time dulled one’s faculties. According to some
scholars, unique and almost indiscernible ‘keys’ were
incorporated in the body of the innocent-appearing verses, to
serve as “checksums” for detecting errors (somewhat similar to
what is done for modern digital information in computer
applications). It is also a popular belief that jyotish, to a large
extent, is revealed knowledge. That it was revealed to sages of
yore (18 of whom have been named by KN Saraswati and her
father in their translation, of Brihat jataka, published decades
ago) from divine sources and then transmitted from generation to
generation through oral tradition. At this distant point in time, we
do not have any evidence if some or all of these gems of
information and knowledge were first ever written down until
much later after the original transmission. What we see today, as
the different versions of texts, like Brihat Parashara Hora Shastra,
could presumably be the result of notes taken by different
individuals possibly at different points afterwards during the
generations of sojourn of jyotish principles from mind to mind,
and can explain at least some of the discrepancies and muddling
that is there. Come to think of it, the ability to write and take
notes must have led to (or perhaps was triggered by?) the dulling
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of the human memory, since with the realization that the faintest
mark of ‘ink’ was stronger than the strongest memory, there was
less of a necessity to remember in the recent days of less than
pristine mnemonic performance! Less exercising of memory was
necessary, in other words, once the quill, dried leaves and
parchment arrived (or the stone tablet, perhaps?) And now the
palm-pilot, of course! Comparing this with a modern observation
would be the reducing capability of performing mental
mathematical operations by the different generations. We know
very well today that early generations of baby boomers and
ancestors who did not possess the luxury of calculators could
add, subtract, multiply and divide numbers more easily in their
head than the subsequent generations with their plethora of
handy calculators and video games. While hand-to-eye
coordination has improved, the ability to do mental math has
atrophied from disuse! Is it not conceivable that the same could
have happened to man’s memory over centuries as we ‘evolved’
towards becoming a writing, note-taking, documenting type of
beings, with rapidly failing and evanescent memories.
A more serious matter, than missing facts or details during
translations and scribing, is the human tendency for
embellishment and inserting of material into the original body, as
a means of bringing about improvement. This should not
immediately strike one with horror because of the nefarious and
less than ethical finger-pointing that this statement may imply. It
is quite conceivable that because over time so many individuals
were involved in the process of preserving the classics there
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could have been damage incurred to the original followed by wellintentioned attempts at restoring what was damaged. Let us not
forget that other influences such as invasions, temporal decay
and degeneration of material, natural disasters (they did have
floods, earthquakes and pestilence back then!) had their adverse
effects as well on the preservation of the original knowledge. All
of this underlies the discrepancies noted by contemporary
translators when they comment that a certain passage or word
does not make sense in the context in which it appears.
Regardless of the original motives, these ‘restorations’ have not
been consistently or faithfully annotated by the later scribes and
one wonders about the authenticity of everything that we dote
upon in the classics as being original, unsullied and nascent and
which some are loathe to even question, almost as if that would
be a sacrilege. In all fairness, there are some who conservatively
and probably rightly caution that what we think of as having been
modified if not tampered might not be so, and it is wise not to
throw the baby with the bathwater. In some situations, this is
good advice but does not make our task any easier to separate
the wheat from the chaff. Overall, in the contemporary world,
modern man should not have an axe to grind. The temporal
distance alone makes ‘cohort-based fidelity’ or some false sense
of racial/clannish loyalties irrelevant and unnecessary, if not
outrightly ridiculous. Anyway, the ancient sage giants do not
need the protection offered by modern pygmies!
Jyotish has survived through centuries (some may prefer to say
millennia) and it is not inconceivable that mankind has lost many
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of the important interpretive keys. It is also possible that many of
the remaining keys may be available today to only a select few
because of the age old human tradition of playing cards close to
one’s chest and a paranoid, possessive fear that astrology can be
readily misused by some. These may be legitimate and real
concerns but unfortunately they also limit the diffusion of jyotish
into wider masses leaving fewer individuals to figure out how
best to run the ‘shop’. Sadly, some, if not all of the superstition
that surrounds modern astrology is a consequence.
There is some likelihood that many, if not all, of jyotish texts that
we have access to today were ‘scribed’ around the time of Lord
Buddha (few centuries before the Christian Era began). It must
be re-emphasized that was the epoch when the information was
written down and represents neither the date of the original
creation of jyotish on earth nor of its transmission from the
Divine to the human, if such were the case. This ‘dating’ has
caused much anguish when stated earlier particularly by western
historians of astrology. Anyway, if one peruses Brihat Parashara
Hora Shastra, one notes that while describing the planetary
representation of the avatars such as Rama, Narasimha, etc.,
Gautama Buddha was also mentioned as the avatar indicated by
the planet mercury (budh graha in sanskrit) [BPHS, Sharma,
Chapter II, Athawataarakathanadhyaaya, page 10, shloka 5, 1995
reprint]. Now, I submit before you, the following to ponder upon:
a) was this reference made in the original verbal discourse
between Parashara and Maitraya presumably ‘thousands’ of
years ago before Buddha’s time – which then amounts to
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Parashara essentially predicting Gautama Buddha’s birth in
future from his temporal vantage point, or;
b) did the discourse occur after the birth of Buddha, or;
c) the reference was inserted in more modern times to account
for Buddha and to make mercury’s role complete? I visualize
eye-brows rising, at this last suggestion!
BPHS is a remarkably well-compiled book with a great degree of
contextual organization particularly in its order of presenting of
information. Yet, when it comes to the lunar nodes, there seems
to be a (to my mind, a significant...) departure. ‘Parashara’
mentions that rahu and ketu are nodes, shadowy planets (this
distinction that he made from other planets is remarkable since
the lunar nodes are obviously only two mathematical points
created by the nodes of intersection of the orbital path of the
earth around the sun {apparent path of sun around the earth} and
the path of the moon around the earth). Parashara does not
attribute any sign rulership to the nodes when he describes the
rulership of signs of other planets in an earlier chapter [BPHS,
Sharma, Chapter IV, Atharashiswaaroopadhyaaya, pages 54-57,
shlokas 6-24, 1995 reprint] and furthermore, in a later chapter
clearly indicates that these nodes give the results of the house
whose lord they are conjoined with or the house they occupy
[BPHS, Sharma, Chapter XXXVI, Athayogakarakadhyaaya, page
479, shloka 16, 1995 reprint]. Moreover, in an even earlier chapter
[BPHS, Sharma, Chapter III, Athagrihagunaswaroopadhyaayaha,
planetary characteristics and description, pages 36-37, shlokas
49-54, 1995 reprint], no mention is made of rahu or ketu being
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assigned any of the special signs (exaltation, debilitation or
moolatrikona, etc} as had been done in that chapter for all other
visible planets that are used in jyotish. However, later on in the
text [BPHS, Sharma, Chapter XXXXIX, Athadashaphaladdhyaaya,
page 123, shlokas 35-36, 1995 reprint], the text suddenly goes
into great details and mentions the exaltation, debilitation,
moolatrikona and own signs of rahu and ketu! One immediately
wonders why the ‘original’ author was leaving this unsaid until so
late in the book, and why in that chapter! In fact, in stating this
the author is almost contradicting his own statements in an
earlier chapter. If one explores a bit more -- in chapter 49, one
would see that the basic framework of the chapter includes the
description of planetary effects, during vimshottari dasha
periods, based upon the rulership and dignities of the planets in a
given chart (exaltation, moolatrikona, etc.). Obviously, rahu and
ketu would not fit in the contextual framework of this chapter and
so ‘had’ to be provided with the relevant ‘attributes’. I do not
think I am being cynical if I do not see this as a case of oversight
on the part of “Parashara” in not describing the places of dignity
for rahu and ketu in Chapter 4 and making up for it in Chapter 49
when he was up against a wall while describing rahu and ketu’s
dasha effects! On the other hand, it is no stretch of imagination
to consider that, what appears in Chapter 49 regarding the
description of nodes represents an insertion, an embellishment
that perhaps never existed in the original. It also makes one
wonder if some of these later chapters were: (a) in the original
discourse, or (b) did BPHS gradually evolve as a compilation over
many years after having originally seeded by the oral discourse
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that once took place between Parashara and his disciple. This is
not so different even for relatively modern textbooks in scientific
and other disciplines where the original author’s name persists
as does the title of the book, with subsequent editors often
changing the complete layout of the contents, over the years. By
these standards, I would say that BPHS is remarkably preserved
for the most part.
In a text that is so ancient, it is not surprising that discrepancies
would exist, but the modern beginner in jyotish must be watchful
of such and should approach what is stated in these modern
versions of the classics with an open and questioning mind.
Much of astrology is definable in terms of clear logical threads,
although there is a lot where logic is not apparent (is it missing
logic or missing information constituting the logical links?). One
must not hesitate to boldly question when there is any indication
of missing logic, missing keys or statements that strike one as
being simply inaccurate or inconsistent.
While mulling over this context, it bothers me very much that
there is a near absence of illustrative horoscopes right across the
board in jyotish classics. Most of the authorities, such as
Parashara, Jaimini, Varahamihira, Satyacharya, and even the later
day doyens: Mukunda Daivagnya, Dhundiraja, Kalidasa, in books
after books after books have not left nearly any illustrations of
the principles propounded by them (or in some case received
through Divine guidance) or even a companion workbook which
contained horoscopes from their times, that:
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(a) would illustrate from a practical point of view at least some of
the thousands of principles and combinations so prolifically
produced by them, and;
(b) would have allowed us to ‘time’ their period of existence with
greater accuracy and certainty. The only significant body of
horoscopes and real data that has been bequeathed to us modern
jyotishis exists in the form of yet another jealously guarded
collection that constitute the nadis of Bhrigu and similar
resources which boast of other problems, for that matter. It is
extremely bizarre and frankly quite disturbing – this absence of
examples to complement the principles that abound in jyotish
classics aplenty.
To me, jyotish is not some religion where faith needs to reign
supreme for optimum comprehension. Jyotish texts, are a legacy
that we all must be grateful for. How else could we have learned
astrology without having to reinvent the empirical wheel of
observation leading to knowledge? However, these repositories
of ancient but essentially timeless knowledge must not be
considered immune to further examination and given the time
that has passed since their creation until this day, these must not
be accepted as gospel or as above or beyond examination.
Particularly in their current state of their incompleteness glaringly
exemplified by the near total absence of illustrative material,
example horoscopes, etc. The jyotishi, of eastern or western
roots, in this lifetime that is, must not forget that the primary
purpose of jyotish is to address the needs of the worldly
individual, the stereotypical householder. Those who have
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renounced the world already and are on some lofty path of
detached self-realization have no need for astrology. Aren’t they
already beyond the grasp of the grahas? If jyotish must be
practiced as a pragmatic, living and breathing craft and if we
really want to understand it as a predictable, at least partly logicbased, scientifically-testable set of principles, as claimed, then
we have to come out of the ‘religious’ ambience that many have
chosen to incarcerate jyotish in. Unless we are willing to do that
and unless we are prepared to question all that that we have
received over time and attempt to examine its relevance and
applicability, we shall not be able to release jyotish from the dark
crypts of secrecy, confusion, sensationalism and mysticism
where it has been lying in a wasteful state of isolation for a long
time. Then, it shall continue to remain in the minds of the
majority of the human population -- a curiosity at best and a
superstition at the worst. What a sad, terrible loss that will be for
mankind.
*********************
<Rohiniranjan, All rights reserved, October 29, 2000, modified
August 24, 2002>
*********************
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C-O-N-S-C-I-O-U-S-N-E-S-S
in your horoscope!
by
Rohiniranjan
In the ‘Seth’ material that was channeled during the last century of the
last millennium by Jane Roberts, the ‘consciousness’ that Seth talks
about appears strikingly similar to the Hindu concept of soul. “That
which is not born, never dies, cannot be burnt or cut …”, as Hindu
scripture such as Sri Bhagwat describes. Seth also hints at a minor form
or unit of consciousness, which is present in the atoms, and in the
particles within and around us which are unitarily separate from the
human-soul-consciousness.
In astrology, and specifically in jyotish the Indian system of astrology,
the conceptual framework leans heavily towards the central theme of
karma, attributed to be the primary impetus behind births and rebirths,
and responsible for our destiny and the shaping of it. One property of
consciousness would seem to be in its being constantly aware of its
surroundings. In other words it is interacting and communicating with
its milieu all the time. Consciousness is dynamic and restless. It cannot
remain resting and unperturbed for any length of time. It must rise to
action; it must act and interact constantly merely to continue to exist!
The moment when status quo (the state of brahma-nidra when the
creative process sleeps) and equilibrium is disrupted, the birth of
consciousness occurs. The soul stirs and this awakening then initiates
karma or action; a seed is sown for some future effect, for some future
fruit, be that a sweet apple or one that is poisoned.
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©
The soul is often considered as an entity bigger than life as the latter is
experienced by most mortals. It is something lying betwixt the earthy,
tangible human experience and the conceptual entity we call God. On
the other hand, perhaps – SOUL is no more than a potentially restless,
but generally quiescent conglomeration of consciousness that extends
into, pervades through and interlinks realms of perception (and
‘dimensions of reality’ as some prefer to call those) that far exceed the
specific focus of awareness of the ‘witness being’, the here-and-now point
of consciousness that we identify with the ‘I’ sense. The aware, earthbound consciousness, experienced as ‘I’ then is the result of the soulsense, or consciousness perturbed strongly enough to make itself
discernible in this realm where matter and energy transform into each
other, continually.
Often through religious philosophies, we have been conditioned into
believing that our experiences in this lifetime, are all illusory and that
some exalted state of heightened awareness with a blaze of insight awaits
us as soon as we shake off our mortal coils. That, upon dying we
somehow and suddenly would grow wiser or regain our inherent and
true wisdom and awareness as soul-entities to then sit down, with our
Glowing Angelic Companion, and judge our performance during this
recent lifetime and then to prepare a plan for yet another return to the
school of life and work to diffuse our karma. A return in most cases,
without any memory of past experiences or lessons learned as a
conceptual construct. This kind of scenario has always made me very
queasy, right to the very core of my being. Since we return back to the
amphitheater of life without any recollection of our past mistakes or
lessons; the point of returning to school begins to look less of a win-win
situation. Moreover, worldly life is supposed to be all ‘maya’ or illusory,
but what most of us worldly creatures face during our wakeful hours is
uncannily real and concrete.
We have clearly two phases of existence during our earth-bound lifetime:
the wakeful period and the hours spent in slumber and in the dreaming
‘existence’. Almost analogously to this, we have the wakeful phase of
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lifetime and the unknown phase of death in between lifetimes. What if,
the hours of wakefulness with the many more vivid activities and sense of
immediacy, and of things happening within circumscribed laws is indeed
the tangible reality? And, the period of death between two lifetimes is
analogous to the state of sleep and dreams – presumably of recuperation
and rest! This means that the time we spend during our wakeful life is
what is more important and although we seemingly have less control over
our actions during this reality, we are more awake and probably end up
learning more and can exercise our inherent potential better. We can try
out different things and quite frankly, live more vividly as souls! In a
situation similar to our sleep and dreams, the pause after death and prior
to the next birth allows us some quiet time for recuperation, for
reflection and to restructure our strategies for the next school year. I am
sure most of us will feel more comfortable and at ease with this
conceptual framework, that gives more importance to our wakeful life,
the consequences wherein are more palpable and real requiring little
imagination on our part to comprehend. It may be difficult to switch
one’s mind-set, because wise ones from time immemorial have told us
otherwise and it is attractive to escape from the reality of the
consequences of our decisions and action in the here and now to wait for
some time of greater understanding and insight that awaits us at the
other end of the ‘lighted’ tunnel. But, karma, the tenacious thread of
continuity that plagues our existence from one lifetime to another is very
real and snares us back into consequences and repercussions, whether we
like it or not despite our momentary hedonistic escapades into the
ambrosia of spiritual loftiness or other forms of denial. Like it or not, we
must keep returning to this realm of duty, of responsibilities and of
wakeful REALITY!
But, how can we utilize all this in astrology? Astrology deals with the
tasks and growth of the incarnate consciousness, a subset, a fraction of
the larger consciousness. The ‘I’ in the horoscope primarily relates to
the ascendant or first house. This is where the primary focus lies in the
current incarnation, the ‘nerve’ center of our awareness and existence.
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Astrology reminds us of our freedom at the same time as it nudges us to
recognize our responsibilities and the utility of engaging in wise action.
In jyotish many indicators of ‘I’(self) are described; these personal
indicators include the ascendants not only in the rashi or radix chart but
also in the divisional charts, sixteen of which have been described in
Brihat Parashara Hora Shastra, the magnum opus of jyotish. Including
the rashi, these sixteen viewfinders into human experience give us
valuable insight into our lives. As indicated by jyotishi Sanjay Rath, the
swamsha or lagnamsha, the sign that rises in the navamsha chart is
particularly significant in indicating all that which fructifies and is
attainable in life, easily, the path of least resistance. Additionally, there
are indicators such as the moon, sun (in the sudarshan composite chakra
which is examined by superimposing three circular charts with the
corresponding first houses formed by the ascendant, moon and sun), as
well, the lord of the asterism rising at birth and that in which the moon is
placed (defining the starting point of the vimshottari dasha progression
in life) and the atmakaraka or the planet that is the most advanced in
longitude in any sign in a chart. Confusing as this multifactorial mélange
must sound, it does make some sense because in order to capture all of
the essence of the incarnated consciousness (facets of personality that is
taking in the human experience) in a given chart, one would surely need
more than one planet or sign to cover all of the different facets of
experience and existence.
To reiterate, Jaimini paddhati as a subset of Parashari jyotish has been
called, describes in addition to the lagna, two other personal indicators,
swamsha and karakamsha. Swamsha is the navamsha of lagna (or
navamsha lagna – the sign placed in the 1st house of the navamsha
division chart) while karakamsha is the sign in which the atmakaraka is
placed in navamsha. As mentioned earlier, the contemporary jyotishi,
Sanjay Rath in his translation of the sutras of Jaimini indicates that
swamsha indicates that which is readily attainable in life (to the self)
while karakamsha indicates all that that the soul desires. From a
practical consideration, this raises some interesting possibilities,
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astrologically speaking: the mutual disposition of the swamsha and
karakamsha would indicate whether current lifetime would be full of
unfulfilled desires and unattainable dreams or would it be one of purpose
and fulfilment? The lords of swamsha and karakamsha would also have
a say in this matter. Another way to look at this could be that the
karakamsha indicates one’s goals and tasks in this life for which one
chose to be born. Swamsha, then would represent the lessons already
learned and that one is comfortable with (having crossed the bridge once
or perhaps several times during previous incarnations). In some cases
this may represent the plan “B” or may merely represent security
blankets or even escapades from the rigours of learning (for this
lifetime). Mutual relationships between the swamsha and karakamsha
would indicate if the lessons are connected and continue from the past or
are new ones entirely.
It must be brought to the reader’s attention that there are at least two
contemporary recommendations for karakamsha: the first one
recommends using the navamsha sign in the rashi chart as the
karakamsha lagna, all planets are placed in the karakamsha chart in
same rashis as in the birth chart, only the lagna is the sign occupied in
navamsha by the atmakaraka; the other method utilizes the navamsha
chart itself, reoriented from the karakamsha lagna. for Mahatma
Gandhi’s chart the two arrangements will be as shown in the figure that
follows. Gandhiji’s atmakaraka was moon which is in Karka rashi and
Meena navamsha. The karakamsha chart will have Meena as the lagna.
Notice that if we use the karakamsha-navamsha chart then the
atmakaraka will always be in the first house, whereas, in the other
arrangement, namely, the karakamsha-rashi chart, the atmakaraka can
be in any of the 12 houses making more variations possible. Swamsha in
Gandhiji’s chart is in Scorpio. Karakamsha Meena is in a trikona from
swamsha. This is good for one to realize life’s goals and to fulfil the task
one came to this world for. The means for this will be dharmic (dutybound) and adhyatmic (spiritually oriented), both of which make sense if
one follows his life story. His sense of duty, extreme sensitivity towards
his Muslim ‘children’ for whose well-being he was prepared to lay down
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his life, literally, as history is witness, shows beautifully through the
moon (mother) with Rahu in fifth in karakamsha-rashi. Rahu represents
cultures and religions different from one’s own, while moon also
represents Muslims due to its symbolic and pragmatic importance in that
religion and its highest expression that some souls born into Islam or
derived ideologies have gifted the world with, in terms of poetry of Rumi,
Khalil Gibran, Ghalib, Zafar (etc.) and the emotional intensity (bhakti)
that is there for human beings to embrace and to put into practice for
good.
In the same chart, in the ninth house is Saturn the fifth karaka. It
represents the path of austerity and hardship that Gandhiji took upon
himself and expected his close ones to follow. The beautiful blend of
gentleness, caring and yet stern discipline, shown through example and
not mere words shows up clearly. Here comes an illustration of fate
creating all the opportunities. Not everyone with Rahu and moon in fifth
and Saturn in ninth in karakamsha would exploit the combination and
bring it to its glory obviously. It helps to have Scorpio as the swamsha in
this chart, which would indicate the natural flow of things and the
intensity and toughness to follow one’s dreams. Austerity and a
consuming sense of duty that came to Gandhiji so naturally and which he
put to effective, earthy use has at times been misjudged as a shrewd
political sense. We must not lose sight of the fact that he did not have a
personal agenda or stake in all this and easily walked away from it all
when the political drama came to a close, once satyagraha had showered
its fruits upon its harvesters and the division of the bounty became an
issue. The kemadruma in karakamsha again, fulfils the promise through
the harsh life the saint had, in British jails and even in the home of his
own choosing, with destiny not forcing any of that on him. Or was it all a
leela of destiny?
I keep returning to the fact that I feel within my guts that what we see
around us is not some dream, some mayavini leela no matter what the
ancient sages tell us!
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©
This IS the reality and HERE in our awakened state, we are provided a
chance to really execute our freedom of choice, our ability to embrace
that divinity which enables us to choose and to decide upon our true
path. This lifetime, this state of awakening is where we shine at our best,
and where we can exercise and express our divine self; this reality is
where the heaven and hell is, all of our choosing. Sure, there is maya,
there is illusion, but again all of that is created through our filters and
shields of denials that we often choose to hide behind!
We also have the power to remove every single one of those
misperceptions and to emerge and express our-Selves as the best that
humanity is capable of, namely:
D-I-V-I-N-I-T-Y!
Astrology can guide us into that realm there, but in many cases just
common sense and purity of intent are enough.
**************************************
© Rohiniranjan (Crystal Pages, 2002)
**************************************
348
©
S ADE-SATI OF SATURN
by Rohiniranjan
© Rohiniranjan/Crystal Pages (2002)
349
©
Nothing strikes greater fear in many hearts than the mention of an
impending sade-sati of shani maharaj (Lord Saturn) as saturn is
‘affectionately’ known in India! Through the ‘tireless’ efforts of some
‘modern’ jyotishis, judging from the number of questions I receive
through web-portals, kalasarpa yoga, sarpa yoga, mangal dosha are
gaining a lot of ground and rapidly in the arena of fear-causing
astrological indicators, over saturn! I am not trying to minimize the
potential negative influence of these factors when these are in full sway,
but it would be equally reckless not to point out that the negativity is not
unconditional and must not be applied blindly in any and all charts.
While I am not in favour of sugar-coating and pussy-footing around
negative indications (as is done by some modern astrologers who turn
their noses at any and all forms of arcane ‘gloom and doom’ astrology),
but I am even more strongly against amplifying and over-reacting to all
that is negative but potentially-challenging in one’s life. With this
principle guiding me, I hope to focus in a balanced manner on the
phenomenon of sade-sati in this article.
Saturn is the outermost of the three superior (outside the orbit of earth)
planets (mars, jupiter and saturn) planets that are considered in
traditional jyotish. Saturn takes on an average a little over 29 months to
traverse through each constellation or sign or rashi of the zodiac. This can
be rounded up to 2.5 years per sign or 30 years for one revolution around
the zodiac. Saturn is the outermost planet that describes more than one
revolution around the zodiac during the lifetime of most human beings.
Now, the sign in which the moon is placed in the birth chart of an
individual is considered to be of a very significant factor in jyotish. Moon
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is the indicator of the mind and is considered to be especially sensitive to
astrological influences. The moon-sign or janma-rashi, then, becomes the
astrological i.d. of an individual, particularly to influences that are of an
ongoing nature as one progresses in life. The moonsign, understandably,
plays a significant role in judging the influence of transiting planets
during one’s lifetime and forms the basis of gochara or transit readings in
jyotish.
When saturn arrives in the sign that is in the 12th house from the natal
moon (that is, just previous to the moonsign) one understandably enters
into a new phase in life. This period lasts till saturn exits from the sign
that is after the moonsign. Its transit through these three signs, namely,
the sign in 12th from the natal moon, the moon sign itself and the sign next
to the moonsign, takes about 7.5 years and the term for 7.5 in hindi is
‘sade-saat’. Hence, the sade-sati of saturn refers to its transit through the
trio of the two signs flanking the natal moon and the moonsign itself. This
phase of 7.5 years repeats again in about 30 years and so, many
individuals may experience 2 to 3 such periods during their lifetime. To a
somewhat smaller extent, the ‘influence’ is also believed to occur when
saturn transits the signs that is fourth and eighth from natal moon. These
2.5 year periods are known as panoti, dhayia or adhayia in folklore
jyotish. As a matter of fact, none of these periods, or for that matter sadesati itself are mentioned prominently in most of the standard classic texts
in jyotish; it is remarkable that their impact in the jyotish framework is so
deep-rooted and known to even beginners and those casually-informed
(don’t underestimate this cohort, which is in tens of millions, just in
India!).
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To give an example of the periods described above, if we assume that one
was born in the mesha or aries rashi, in other words, with the natal moon
in aries rashi in the birth chart; when saturn transits the signs of pisces,
aries and taurus, the individual will experience sade-sati. When saturn
transits the sign of karka or cancer and again when it crosses scorpio or
vrischik, the individual will experience the panoti or adhayia of saturn.
Nit-pickers may immediately wonder – what if the natal moon is in the last
degree of a sign? Will saturn then have a different influence than if the
natal moon were in the first degree of a sign? In the former case, saturn
will have to travel almost 5 years before it meets up with the natal moon
but will only spend 2.5 years of the sade-sati after it has crossed the moon.
Could the effects/influences of this be different from that experienced by
an individual who has the moon in the first degree of a sign and who
therefore experiences a longer proportion of the period of sade-sati after
transit saturn has contacted the natal moon? On a related but different
note one also wonders with some trepidation, “Is the entire period of 7.5
years going to be an encounter with hell or only certain months during
that period will?”
Saturn invokes the image of an emaciated, irritable, cold-hearted,
curmudgeonly old man with a very stern and unmistakable way of making
his presence and influence felt. He is unforgiving, treacherous, negative,
sans emotions or flexibility and represents chronic and debilitating illness;
is lame, of poor eyesight and the giver of worries, always placing obstacles
in one’s path. Imagine seven and a half years of problems, failures,
frustrations, illnesses and death surrounding you and who would not
cringe in fear as one’s sade-sati approaches which ones net-jyotishi
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menacingly warns one about! But, is the picture always so gloomy and
hopeless?
Saturn’s association with Saturday, blue sapphire and mustard (oil) are
exploited within the similia similibus framework employed by some
jyotishis for recommending the remedial procedures associated with these
and others saturn-related factors and devices. If only life were magically
that simple and antidotes so effective! Give a horoscope to five different
astrologers and you may walk away with more than one recommendation
and different diagnoses. Interpretations can be so very different
particularly when there are so many springboards pointing towards the
swimming pool (ocean?).
There is also a bigger picture view of saturn which is a product of
experience, imagination and a different way of looking at life. This
provides one with a slightly different take on saturn and what it is
supposed to represent and do to us in our human experience of our
lifetime. Saturn is about removal or all that is unnecessary, all that is old
and in need for an overhaul. The deathly winter of saturn can only be
followed by the spring of regeneration. This kind of optimistic thinking
gives one some hope, that if we can only cling to the root that is sticking
out in the river, we would be able to survive the rapids, the twister that
sade-sati is. We also see saturn as the teacher whose sole purpose in our
life is to make us realize our mistakes, our moments of laziness and
inaction that landed us in the deplorable state, today and which we need to
address and reverse now so that we fare better during the next encounter
with saturn. The accounts of karma need to be paid now and the piper is
at our door beckoning for that which is now due.
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Such is the powerful imagery of that which is negative and painful in
astrology that the benefic planets really do not stand a fighting chance in
claiming a lion’s share in our discussion of jyotish principles. We
remember the negatives more vividly as we complain about and curse our
fates and God, while conveniently forgetting our escapes and all the grace
that we have enjoyed in past. Saturn, mars, rahu and ketu, particularly
the first three are generally regarded as evil planets at a basic and
somewhat crude level of jyotish, with afflicted sun, waning moon and
mercury with evil associations also being attributed with malefic
properties. Saturn, of course, takes the cake in terms of its ability to
wreak havoc upon the human soul and according to orthodox view, must
be held in esteem and at a distance if possible.
Sade-sati in such a framework is believed to expose one to the distilled and
fully concentrated vitriol that saturn is capable of inflicting on someone.
Hence the need for fear, prevention and remedies galore! But, does that
work? Is undoing of one’s karma that simple and capable of being
brought about by the mere act of buying and wearing a gemstone or
footing the bill for doing a pooja for appeasing saturn, a worship to
appease the gods, or for that matter even an act of self-discipline through
fasting, denying oneself of some joy or luxury and volunteer service
offered to the needy? The latter procedures of self-denial, self-discipline
intuitively do make sense but perhaps more so when done without any
ulterior motives. If the charity or sacrifice begins with the incentive and
intent to seek pardon for one’s undesirable actions of the past, then
understandably, its efficacy is rightly of a diminutive nature when
compared with the similar activities done with no ‘selfish’ intent behind
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such practices. But, practical and ideal are often two different sides of
reality.
Twins and others with the moon in the same sign often do not experience
the same

Crystal Pages Jyotish Primer

Transcription

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