|Om Shreenivasaya Namah|
Almost invariably, the human being, who has been chosen by the Jyotir Vidya to carry the light, participates vigorously in Jyotish and seeks to use the knowledge of astrology to live a fuller and more informed life. This also applies to the individual who seeks frequent counsel from the astrologer, albeit at a different level of intensity and application. At a pragmatic level, the underlying sentiment is always the desire to derive a realistic idea of what exactly can be accomplished with this Jnana, irrespective of the field of play that the native is contemplating, be it spiritual, material, mental, pedagogical, mythic or any other such avenues and combinations of the same.
It is in order to answer this question that Pt. Sanjay Rath had exclaimed in one of the classes[1] at SJC Attri, while explaining some of the uses of the Jagannath Drekkana Chakra, that there must be some point, some effective use, to all the knowledge of Jyotish. This was stated in the context of planets posited in the 8th House of the said Varga Chakra as leading to a life situation where the native was confronted with a choice regarding material life: whether to succumb to a weakness existing in the world of Maya and material achievement or to surmount the same. To render the illustration clearer, say, the Sun were to be in the 8th House in that chart for a nativity: the specific challenge confronting the native might be whether he would hanker after pride, leadership position and generally lording it over the others, or get past that weakness. This is one subtle but very important example of how Jyotish can identify crux challenges in life, even Catch 22 situations and advise the native means to get over or tackle the challenges effectively.
It is exactly in the same light that Pt. Rath began to insist in his public writings that it was not enough to merely analyse the horoscope and evaluate life realities of the Jatak; it was crucial and imperative that appropriate remedial measures be identified and communicated so that the individual may strive to improve his lot. In his books, caution was also recommended in the giving of remedial measures by astrologers, so that bad Karma was not incurred due to prescription of inappropriate remedial measures or those that were not sanctioned by the astrological scriptures.
An allied sentiment to this train of thought is the frequently occurring explicit or implicit thought which seeks to pose the query: ‘What is the point of astrology?’ This is a difficult question and one embroiled in considerable difference of opinion. One school seems to advocate absolute determinism and fatalism in saying that if Karma is indeed a reality, then what is the point of evaluating the horoscope. ‘Que Sera Sera’ seems to be the underlying philosophy here. Though one cannot agree with absolute fatalism or what is sometimes called the ‘Puppet theory’, just momentarily assuming it to be true for the sake of argument, delving into esoteric arts like astrology still cannot be precluded: suppose Karma was set in stone and could not be altered, the value of metaphysical and psychological perspective still cannot be undermined. It could still be of tremendous value to know exactly what had been, was, and would transpire in one’s life, how the events were interwoven to culminate in the rich tapestry of life, what was the unity of the life theme in a given incarnation and other such crucial and real determinants.
An example, which might have been hypothetical in other circumstances, of the value of mythic, psychological and metaphysical perspective can be seen in a situation where the native though not subscribing to absolute determinism or any other philosophical theory dealing with such aspects, was mired in the psychological, mythic and metaphysical blindness that can be fostered by the headless Rahu in certain circumstances. Now, this may not be a mild situation. All these infirmities can be very challenging; indeed this is the reason why so many people seek the advice of psychoanalysts and psychiatrists. They wish to properly assimilate their life challenges so they may then live functional lives capable of happiness, appreciation and achievement. The role of Jyotish in such cases is incomparable. In the opinion of this author, acute challenges precipitated by natural malefics such as Rahu can be properly identified and successfully treated primarily only with Jyotish. The poison of medication may counter the poison of stress and mythic dysfunction but the former will have its own fallouts or side effects.
It does appear that even discounting the parodied image of the silent psychiatrist in Hollywood films, that type of counseling is based in lending an ear to someone overwhelmed by life, for whatever reason. No doubt, tools have been developed to address the various anomalies of the mind or those of life confronting the mind, but these operate at a different level than Jyotish. Jyotish goes to the root of the experience, its cause, the precise metaphysics of its operation and then proceeds to its understanding and consequent remedying.
In Chart 1 (Standard Nativity) (birth data withheld), the native was in dire need of that one quality, that the Rahu Vimshottari Dasha, especially when it is a functional malefic for the chart, afflicting both the Paka Lagna and Chandra is unlikely to afford: perspective.
Rahu is very devious and illusive. Its qualities and actions are such that realities can become blurred and diffused. It is very quick footed and does not allow the native a psychological foothold to grasp and appreciate what is coming to pass. Obviously, no matter what else is factually happening in life, its understanding is severely inadequate. This is especially so when the happenings are so unpleasant that purely as a defense mechanism a healthy young mind would rather look away than to have to ponder the same. In this chart, the Lagna Lord Surya is in the 10th House, showing that intellectual resources are not inherently scarce. While that may be so, the malefic Vimshottari Dasha denied access to those resources insofar as they pertained to their application in real life. Coupled with that, the poisoning of the mind through very challenging events compounded the situation so that any attempt on the part of another would likely have been viewed with justified skepticism. Herein lays one of the most significant uses of Jyotish in practical life: the dynamic aspect afforded by the Dashas. What is inherently given as a blessing in the chart may be obscured and concealed by the Dashas of Grahas and Rashis.
In India, especially during the 1980s and 1990s it was not very easy to obtain access to someone who would facilitate true appreciation of life events. Of course, there are greater complexities involved. Coming to a Jyotishi for redressal of the problems that a person might be facing cannot be but a result of past good Karma. Maybe it is for that reason that Varahamihira said that true evil cannot enter a place which houses an authentic Jyotishi. It may well be that the evil of a Papa Graha in its Dasha may not allow the greatest blessing of Jyotish, the Veda Chakshu to come to the native; but even if this were to come afterwards in a better Dasha, it is more than adequate to understand and appreciate the true nature of what happened and the causes for the same. Only Jyotish can furnish such realisations. In its absence the modern human being is likely to succumb to agnosticism and general apathy, finding no respectable explanation for the seemingly senseless suffering. Lamentably, the medical personnel in the country are woefully short of any awareness of conditions like anxiety and illusion stemming from a want of proper perspective on things. Till recently, India was quite dismissive of these problems with an underlying thought that there were greater issues to combat such as hunger. If, as in this case, Rahu is conjoined the 6th House, the attention of the examiner might at best be limited to the play of the Shadripu and related manifestations in the young life, such as emaciation, poor health and habits, rather then the deeper malaise indicated by the affliction of the luminaries, Paka Lagna and Lagna. In other words, which professional in middle class India would be capable of ascertaining assaults on the mind through some avenue of the filth of existence, obliterating the Soul (Grahana), diffusing the applied intelligence so that survival can only be by blind instinct (Paka Lagna afflicted) and judging the distant fact of overall life (Rahu’s Rashi Drishti on Lagna indicating perverse external circumstances forcibly imposed on the person) itself being a chain of events linked only by the thread of deceit, shock and delusion? The answer is a clear ‘nobody’. This holds largely true even today. It is only the authentic and blessed Jyotishi keen to soothe the tortured heart of the Kaliyuga birth that can help. Such are the realisations of the Kalika Yoga in the 10th House in the Standard Nativity.
A Graha like Guru can impart pedagogical insights, teaching from the skies, which can classify and evaluate Rahu’s shadowy nature. In Chart 1, this came about in the Vimshottari Dasha of Guru. From a life characterized by battling Rahu’s confusion and encounters with the lowest behaviour mankind could exhibit, came Guru’s world of Sattwa, knowledge, awareness, wisdom, health, perspective and fortune. Such a transformation can lead to an inner awakening[2] which can allow the native to not only recognize the true nature of his trials but also teach (Guru) and provide consultancy (Guru in 5th House in Dhanu Rashi) to others thereby transmitting personal lessons (Guru aspecting Lagna with Graha Drishti in Vimshottari Dasha) in classical form (Guru) to the world at large (again the domain of Guru).
To ensure direct comprehension of the distinctions sought to be made in this paper, we should consider the native of Chart 1 as someone to whom both sides of the spectrum were revealed, the absolute and devious dark of ignorance given by the Rahu Dasha and then the vision, grace, and awareness of the Guru Dasha. This led to the native becoming a small point in Creation, capable of receiving some of the massive truths of the eternal arts. This Chart has been given to show the utility of Jyotish in the assimilation of diverse experience. There may be other cases, who are not required to experience such extremes, or to become teachers or practitioners of esoteric arts such as Jyotish but the subject remains an equally important tool for them to live larger and more authentic lives, through contact with their astrologers. To express this point in terms of the title of this paper, one might say that Jyotish as a way of life is also inclusive of helping others to live their lives with Jyotish. Some of these themes are explored in greater detail below after recognizing some necessary intermediate concepts.
Absolute determinism would also attempt to explain away the coming to the higher ground of Jyotish with the same inactive numbness, a quality that contradicts normal human experience.
In fact this author does not subscribe to the theory of absolute determinism[3]. A learned and traditional refutation of this theory could lie in the astrological significance of Prashna as taught by Pt. Rath in his works[4]. It has been stated that Prashna Chakra[5] cast at the appropriate time when Existence is willing to reveal the answers to the query can show the altering of the Karma evidenced at birth from the natal horoscope. If the Prashna Chakra shows more affliction than the natal chart, then the Karma of the native has been such as to denigrate the initial potential for auspiciousness; on the other hand, if the Prashna Chakra shows better Graha placements than the Rashi Chakra, then it can point at the actions of the native having improved his life circumstances. Clearly then it cannot be said that the Karma of the native at birth is utterly inflexible and in all circumstances must indicate circumstances and events that cannot be altered. It must, of course, be pointed out that the natal horoscope is the summum bonum of the life of the native: all the potentialities of his life are contained therein. Having said that the natal chart still does not preclude free will and remedial measures from modifying the Karma, for better or for worse. The Karma can be modified for worse as well through remedies because it is possible to undertake remedial measures of such a Tamasic kind which shall ensure adding to onerous Karma, rather than depleting it; Pt. Rath has given the example of the remedial measures culled out from the Lal Kitab and has stated that a native goes to a practitioner of the Lal Kitab only in Tamasic and pressured times influenced by Rahu and/ or Shani.
It is quite true that Grahas shall do what they must whether a Jatak knows of the Graha or not. In other words, Jyotish knowledge or interaction with an astrologer is not a pre-requisite for lives to take new turns for the better. However, Jyotish gives a connectedness to the flux of events and sources them at their roots. If this were not so, fortunate or unfortunate circumstances may appear depending on the time but why a particular quality of life experience was manifesting at a given time simply cannot be made clear without reference to the tools of astrology. Viewing it from the other end, it is just as well that material causes always exist to enable us to examine the causes but why a particular material cause or more properly, the whole genus of that type of material cause, manifests at a given time only can only be explained with Jyotish and nothing else.
Thus, whether an individual himself has become the vehicle for a mystery-school or an esoteric art like Jyotish, or whether he is in contact with an astrologer who has either undergone these experiences or is otherwise practicing the art, living life with Jyotish can be broadly summarized under the following heads:
(i) Evaluating and understanding the life of the individual through the nativity, whether of oneself or that of another;
(ii) The specific goal laid down in (i) above is multifaceted and at once involves rectification[6] of the horoscope on the part of the Jyotishi to ensure that one is working with accurate Varga Chakra;
(iii) Broadly speaking, the nature, attributes, skills, appearance, major Karmic proclivities, dynamic influences operating through Dashas should all be evaluated through Yogas and relative placements from the various Lagnas- this in itself can begin to unravel the relative nature of reality manifestation, in that from Lagna the source pool of all that the person and his life will be is seen, from the Arudha Lagna, his manifest life is seen, from the other Arudha Padas, the tangible precipitates of various areas of his life can be seen. All this is tremendously enriching and empowering for the Jatak and one will be hard pressed to find another art that cam claim such advantages in addressing the real lives of people;
(iv) Similar investigations can yield specific Karma in defined areas of life seen from the Varga Chakra, such as career from the D-10, parents from the D-12, education from the D-24, sum total of Karma from the D-60 and other functions from higher divisions;
(v) The reflections that accrue from the investigations laid down above can themselves infuse the person with a sense of awe at the elaborate Karmic design in which the native subsists and participates and which is quite incredibly reflected in the horoscope-this can also combat the ‘How can it be’ factor that Jyotish seems to run up against from time to time, even at the hands of the educated. An example would be the article in the Times of India by the eminent scientist Dr. Jayant Narlikar dismissing astrology as mere superstition on utterly unworthy premises such as ‘scientists have stopped taking astrology seriously’ , erroneously clubbing Jyotish with reports of idols drinking milk etc on more than one occasion and conmen duping the gullible etc. Your author had protested through a Letter to the Editor of the newspaper which was published in an abbreviated form;
(vi) One of the most crucial areas in order for positive and life-altering Jyotish to be practiced is that of Curses/ Shaapa. The core areas from which suffering can and does ensue must be identified and addressed;
(vii) Appropriate remedial measures once advised, received and performed have the potential to open the horoscope and the life of the Jatak so that it might attain full bloom or the fullest potential that it can;
(viii) The Ishta Devata, Palan Karta, Dharma Devata and the Kula and Grama Devatas should also be identified so that core areas of auspiciousness in life and the release of the soul, sustenance, Dharma might be made favourable;
(ix) One spoke of the numbness of absolute determinism but there is another kind of more positive numbness: that of detachment of the type formed by Shani-Chandra Yoga or when Saturn detaches the mind from the flux of things. This is a good and desirable numbness as it may give some freedom from the whims and fancies of the mind. Distinct from the fatalistic theory, Jyotish can inspire divine surrender to the Cosmic Will where the native participates fully and yet can constantly see the decision of God in events as they transpire. This can also fuel humility as the egoic evaluations of the native about other people may be proved erroneous and this shall be reflected in the two horoscopes.
Of course, there cannot be a comprehensive list of features that characterize participation in life with Jyotish. The summary given above is just a list of practical suggestions with which the art may be pursued.
In actual practice with horoscopes it is frequently found that the primary issues of enquiry coalesce around the following themes-What will happen, why is this happening, till when will it happen, what should I do to make something happen or stop something from happening…In other words, the dynamic factors relating to the unfolding of a chart are frequently the focus. It is another matter that for the Jyotishi they must always be based on and intertwined with the static features of the chart in the form of Yogas and placements.
One had put up Chart 2 (birth data withheld) on the Yahoo Jyotish groups with the intent of inviting discussion. Some quite justified comments appeared from fellow astrologers pertaining to some of the more stressful Yogas in the chart.
It can be seen that the chart carries some troublesome combinations. Shani tenants the Lagna in Marana Karaka Sthana and also forms Preta Badhak Yoga in the Lagna with Rahu. Mangal and Ketu form the Pishacha Badhak Yoga in the 7th House. Further, Surya in the 7th House is in Parivartana with Shani. One had stressed the exaltation of Lagna Lord and Atmakaraka Surya in the Navamsha, along with the exaltation of Mangal, Budh and Shukra. Shukra is also in Marana Karaka Sthana in the Rashi Chakra. Learned fellow astrologers had noted that there was little to inspire much optimism in the chart, including exalted Guru in the 3rd House from the Arudha Lagna.
The contemporary professional Jyotishi may be a professional in another sphere as well and there his professional colleagues or others might seek his help through Jyotish. In actual practice this is a complicated situation. The Jyotishi must be genuinely spiritual and desirous of helping the colleague even if his Karma is such that in the other line of work, they coexist in the present climate of cut-throat competition and scant regard for courtesy, dignity and nobility.
The native of Chart 2 has been undergoing the Sade-Sati of Shani. As both the Lagna Lord is in the 7th House and the 7th Lord is in the Lagna, the Dwisaptati Sama Dasha[7] applies in the chart. Surya Mahadasha is running. In the Sade-Sati, the native has been subjected to some serious trials in professional life. The afflicted Surya Mahadasha involved in the malefic Parivartana and the Pishacha Badhak Yoga has also not been conducive to pleasant living. Due to the Tamasic influence on the Lagna, the native displays very little interest in Jyotish. Interestingly, due to the strength of the Lagna Lord and the Atmakaraka he is fond of reading spiritual books. Gradually, this Jyotishi ensured that the native started reciting the Sri Rudra Chamakam. This led to immediate relief at work, especially when Shani entered Simha Rashi in the interim. The native reported somewhat incredulously that just as it had been communicated to him, the career profile had registered changes in the short period of time. He also added that as one gains in maturity, the truth of these things becomes clearer; this last was to compensate for some candid expressions of lack of belief in Jyotish at an earlier stage.
In the Standard Nativity also, the field of play of the primary curse is the 10th House of work. The Gochar of Shani was also over the natal Moon and the 10th House at the peak of the Sade-Sati. The native of Chart 2 had the benefit of conferring with an astrologer and obtaining relative insight about his professional situation. If the Karma dictated by onerous transits of Saturn shows that the person should treat it as a special phase and if this is communicated to him, it can build up resistance and tolerance to the psychological tests. When direct questions are put relating to marriage and career prospects, the opinion must be carefully worded. For example, in Chart 2, the Naisargika Karaka for marriage, Shukra is placed in Marana Karaka Sthana in the 6th House, the 7th Lord Shani is placed in Lagna in Marana Karaka Sthana and the 7th House has considerable Graha Dosha with Pishacha Badhak Yoga and Surya placed therein. Shukra also happens to be the lord of the Upapada Lagna. Communication of challenges is somewhat easier in professional consultancy[8] through email even though the same concerns of delicacy and consideration must weigh with the Jyotishi there as well.
As the Jyotishi is also living life in the real world just as everybody else, he has to tread a difficult path in that while it is his duty to advise those who know him otherwise and approach him for astrological advice of any troublesome factors, he must do so with care and caution.
In this context, the works of the comparative mythologist Joseph Campbell[9] attain relevance as he spoke of people who have crossed very difficult thresholds of personal transformation and won inner battles to finally obtain some sort of elixir; calling them masters of both worlds, he advised Shamans and Heroes to keep a Kavacha around them to avoid a short circuit resulting from careless contact between their high voltage existence and the more uniform one of mundane existence. The upshot of all this is that a delicate balance must be struck by the Jyotishi, in his social participation, to adequately maintain both segments of his persona.
Chart 3 (October 3, 1962; 3:45 AM; 75° E 34’, 31° N 19’) was discussed in a previous paper[10] on Shaapa by this author. This chart illustrates the auspicious results that can be obtained from remedial measures. In this case, the remedial measures have worked very quickly.
This chart suffers from a serious Kalatra Shrapa. The native is successful in his career but the divorce with his first wife set him back quite badly. The native then left the country for further studies. The mother of the native was very worried and depressed about the state of affairs that had transpired with her son. The sister of the native of Chart 3 sought the advice of this writer on the prospects of the native getting married again. The author advised remedial measures for the Kalatra Shrapa and fasting on Thursday, the Vara lorded by Guru, the lord of the Upapada Lagna. It was predicted that the occurrence of the next marriage could not be a problem as the 2nd Upapada Lagna was in Tula Rashi tenanted by Shukra. This was refuted by the sister saying that absolutely no proposals were forthcoming keeping the status of the native in mind. The author stuck to his position saying that Shukra being the Naisargika Karaka for marriage and spouse, placed in the 2nd Upapada Lagna in Tula rashi in the 3rd Bhava would be predisposed to bringing the spouse especially as Guru was also transiting the 2nd Bhava from the 2nd Upapada Lagna fortifying the situation. Guru was also aspecting the lord of the 2nd House from the 2nd Upapada Lagna, Mangal, with Rashi Drishti.
The native fasted in a foreign land for a few months while his family in India kept up their search for a bride. They also performed simple remedial measures like donation of idols of Lakshmi-Narayan on Shukravar to mitigate the Shrapa. The native found a bride of his choice and was married a few months before the writing of this paper! The family is overjoyed at the manner in which the situation has turned around so quickly.
In this manner it can be seen how anxieties can be assuaged through Sattwic remedies that can speed up events and bring relief to tormented families. The Jyotishi had communicated to the family, however, that happening of the marriage was one thing while its sustenance was another. Just as in the previous marriage shown by the 1st Upapada Lagna, Mangal is again the lord of the 2nd House from the 2nd Upapada Lagna in the 12th House from the Lagna. It is afflicted by Rahu harming the Prana/ vitality of the 12th House. It is also debilitated in the Navamsha Lagna. Issues relating to anger and violence can arise in the marriage. The family is insistent that any such Karma and eventuality is acceptable to them and the Jyotishi has invited them to immediately communicate any sign of problems.
As the 2nd Upapada Lagna in Tula Rashi is the 3rd House of communications from the Lagna, the spouse has been found through the device of matrimonial advertising.
Jyotish through its precise delineation of Karma also solves the so-called Problem of Evil in Western Philosophy. The Problem of Evil [11]seeks to debate the existence of an omnipresent, omniscient and benevolent God stating that so much evil in the world cannot be explained with a simultaneously coexisting benevolent God. Jyotish in its evaluation of a person’s destiny through the Law of Karma states that even though the age or personality of a native in an incarnation cannot sometimes explain the extent of suffering he faces in the world, the Yogas, Doshas and Shaapa in the chart can certainly explain it. In this manner, just the heartrending suffering so clearly visible in the world cannot disillusion a native in contact with Vedic Astrology as he can trace the otherwise inexplicable suffering to the horoscope and knows that there is design behind the torment.
Sometimes in charts with notably onerous Karma, remedial measures are difficult to come by or the Yogas are so pressing that relief may take a long time to come. This is a clear pointer to the nature of the arrival and value of the remedial measures. Receiving these and their performance is a significant Karmic event and can only happen properly when things are taking a turn for the better. Chart 4 (birth data withheld) is that of a young boy with hearing and speech disorders[12]. The families of children with disabilities live lives full of suffering and psychological challenges. It is sometimes difficult for the families to cope with the trauma and to understand rationally the meaning of such acute torment.
The boy is very intelligent and with speech-therapy is able to communicate fairly effectively with the family members. Curiously, at mealtimes, the Amavasya Dosha afflicting the luminaries and the Surya-Shani affliction begins to dominate and the behaviour of the boy becomes inexplicably unpleasant. These indications are heightened due to the Shani Mahadasha running in the Vimshottari Dasha. The 2nd House of the chart rules the mouth and eating and these combinations can help understand the poor behaviour of the boy with the parents (Sun and Moon afflicted in the 2nd House) at the dining table.
Due to the Shani-Chandra Yoga in the 2nd House the following Kali Mantra was advised:
Øha Øha Øha gwa gwa Ðha Ðha A
nfÕ.k dkfyds Øha Øha Øha gwa gwa Ðha Ðha Lo%AA[13]
Whenever the boy recites the Mantra, even as few as two times, his whole demeanor changes and the affliction to the 2nd House relents. He has also been advised to recite the following Mantras for the propitiation of Surya and Chandra respectively to alleviate the suffering arising from the Amavasya Tithi Dosha in the chart.
lfork i’pkrkr~ lfork iqjLrkr~ lforksÙkjkÙkkr~ lfork/kjkÙkkr~A
lfork u% lqorq loZrkfra lfork uks jklrka nh|Zek;q%AA[14]
vkI;k;Lo lksesrq rs fo’or% lkse o`".k;e~A
Hkok oktL; laxFksAA[15]
In case of very small children developing some excruciating ailments and disabilities, Jyotish can spiritualize the atmosphere at home and in the result plays a divine and therapeutic role in helping the afflicted family understand, bear and remedy the pain. Otherwise, such small and wonderful children facing such terrible Karma can be inexplicable and lead the mind into thinking that the world is Godless. Jyotish explains the nature of Karma the soul is carrying and irrespective of the age of the native, the soul must resolve the previous Karma.[16] Even the allied and even greater suffering faced by the parents[17] is accurately reflected in their own charts.
In the charts of the parents of the native of Chart 4, there is very severe Brahman Shrapa that leads to a lifelong battle with the aftereffects of the discovery of the disability of the boy. Such suffering threatens to overwhelm the other areas of life and Vedic astrology can help restore the balance and attempt to remedy the problem. However, as stated before, in case of extreme affliction, the native will find it tough to perform the remedial measures. In this case also, Mantra is not regular and the Pushyaraga recommended due to Rahu’s placement in the 9th House in Marana Karaka Sthana is not being procured for one reason or the other. The encouraging thing is that Go-Dan and some other remedial measures have been performed by both parents and the child, leading to the hope that with time relief can be felt in life.
The native of Chart 5 (birth data withheld) exhibits in her life a strong nodal influence.
Ketu is in Lagna with the Yogakaraka Mangal. The native’s intellect is laced with high emotion or mental activity. This is due to the strong Jala Tattwa dominating. Shukra is the Lagna Lord placed with Digbala in the 4th House with Chandra, the latter planet also having Digbala. The Paka Lagna showing strong Jala Tattwa influence is very fluid and the placement of the diffused and surreal Ketu in Lagna, imparts to her thinking and Dhi the quality of breaking barriers.
She has enjoyed discussions and personal growth with the late astrologer Shri Bipin Behari. The late Shri Behari was a noted writer on the subject but was in turn quite nodal in his interests, being deeply influenced by Theosophical literature and its specific astrological thought. The nodes in Kendra gave the native enough exposure to borderline thought and exploring the boundaries of the mundane as an expression of the divine.
The Pishacha Badhak Yoga in the Lagna demands Lagna Shuddhi else it can lead to uncurbed anger and irritation. As the native is single, she has been advised to fast on the day ruled by the lord of the Upapada. Till the most recent information, she has not been able to commence any Upaya. She confessed that sophistication and attractiveness of teaching was more appealing to her and shorn of these Rahu-dominated characteristics, she finds it difficult to allow access of simple, eternal Jnana to her. It is quite clearly a function of Rahu and Ketu. While, the nodes can take the native to distant ways of thinking they will also inspire delusion and confusion leading to internal unrest.
The Mantra Pada is afflicted by Surya-Shani Yuti making it difficult to chant Mantra. Still as Guru aspects the A5 and the 2nd House from the Upapada Lagna by Rashi Drishti, she has received the Upaya for the Upapada fasting. It has been conveyed to her that Bharat has tremendous reserves of spiritual arts and there can be no reason to exclude their fullest role in her life.
In this manner, the positives of the Nodes can be retained while not allowing them to deny the knowledge of Guru from benefiting the native.
Life can inspire sullen confidence which arises from the mistaken notion that we are in full control of our lives. This can take various forms. On the other hand, even when the overall atmosphere is of this nature and one encounters a sincere Jyotishi who provides subtle and delicate pointers to some changes and upheavals that may be in the offing, it can be conducive to spiritual advancement and recognizing that Grahas have a clear role to play in human lives.
The native of Chart 6 (birth data withheld) though dismissive of many forms of conventional religion and ritual, in part due to the exalted and Vakra Guru in the 11th House, nevertheless was quite interested in the workings of Jyotish and also in Vedanta. Surya in the 5th House in the Rashi Chakra may have led to some attraction for the Upanishads.
Though the Lagna Lord Budh is in Marana Karaka Sthana and its effects relate basically to the 10th House of work, the native was fundamentally comfortable at his place of work. He also felt there was ample opportunity for valuable experience and professional growth at the place of work.
This author had suggested that the Sade-Sati of Shani was in the offing and as Shani would be transiting over itself and Rahu in Simha Rashi in the first leg of the Sade-Sati, he ought to be cautious of pressures and some displacement. Usually, displacement and personal issues arise when Shani transits the 12th House from the Moon, as it is a Trikona Bhava to the 4th Bhava of the home. Some internal tension relating to the image (Arudha Lagna) could have been building up through the Gochar of Shani in Karka Rashi as it tenants the 8th House from the Arudha Lagna. As soon as Shani entered Simha Rashi, albeit briefly, the native decided to leave his place of work, feeling he would be better served in a newer setup.
Pressures and mental obstacles, intense psychological experiences could have become conspicuous as Shani entered both the 12th House from the Lagna and Chandra. It is also true that the Antardasha of Budh as the 10th Lord in Marana Karaka Sthana could have imparted sentiments akin to dying professionally at the place of work and having the sense that this was adversely affecting the image. Though Budh as a benefic in the Arudha Lagna is well-placed it is still a Marana Karaka Sthana Graha and in the efforts to refurbish the image in the work arena and skills (Bhava Karaka Budh), the native could encounter some stressful experiences (Marana Karaka Sthana).
Most importantly, the native will be prepared for the entry of Shani into Simha after having retrograded back into Karka for some time. This can ensure preventing the worst kind of shocks from damaging the personality which can curtail the advance of an individual for a certain time.
As stated earlier, the Jyotishi can encounter horoscopes in any other walk of life and the eternal principles apply with identical force and vigour. Chart 7 (birth data withheld) is that of a writer, thinker on the psychology of elections, print journalist and a qualified lawyer. He is also the published author of a book in his State.
The native met the author during the course of Supreme Court litigation when he was visiting Delhi regarding a case. The native exhibited competence regarding the various aspects of procedural law as they applied in his State to the case. Neecha Shani in the Karma Sthana eventually leads to Rajayoga for the native. He is sought by corporate houses and political leaders for his legal, journalistic and psephological skills. The native is flown around to various cities when those in positions of power and authority need his work inputs. Neecha malefics in Kendra put so much compulsory focus on the activities and life areas they govern that the individual must sharpen his skills and attitude in that area, eventually creating Rajayoga for himself. The native was intrigued to learn about this author’s work as a Vedic Astrologer and revealed his own interest in numerology and astrology.
Jyotish can form a bridge between likeminded people and prevent every man from being an island unto himself. Even in the hard-pressed world of litigation, the desire to examine the horoscope for insights and instruction can arise. The native demonstrates complete fixity of decision and opinion due to the debilitation of Shani in the house of working ability. This can be a problem for those who have sought his advice and help professionally as he will impose his opinion, being convinced that it cannot be any other way. Rahu in the 7th House from the Arudha Lagna gives a spiritual bent of mind but as it is in Marana Karaka Sthana in the 9th House as the 8th Lord, it will not be conventional. The author discussed the difficult nature of the native’s life and the stresses on the mind due to the placement of the Lagna Lord in the 8th House in Marana Karaka Sthana. It is also the Karaka for the mind.
This chart is also illustrative of the importance of judging the chart from the Arudha Lagna, as taught by Pt. Sanjay Rath. Though Surya is in Marana Karaka Sthana from Lagna and Shukra is placed in the 12th House with Budh and Mangal, all these Grahas happen to be in the 10th House from the Arudha Lagna. As this is a mutable Rashi, the native has to travel out of his state for his work to flourish. Both Mangal and Surya are powerfully placed in the 10th from the Arudha Lagna. This can give him work with legislators and politicians. Marriage has been denied thus far with the Upapada Lagna being occupied by a dying malefic and the lord of the Upapada Lagna being placed in the 12th House from the Arudha Lagna.
The Navamsha Chakra also reveals Neecha Surya in Lagna and Vargottama Neecha Shani in the 7th House, the two arch-enemies being locked in battle. Due to the fixity imposed by Shani in Kendra in debility, the native is not especially receptive to remedial measures or advice pertaining to gemstones but the author tries to give him important information in this regard from time to time. The native also has a fair notion of the aspects in his life which are likely to yield positives and has also learnt to recognize the role of Arudha Padas in the chart, which he did not hitherto know. He appreciates the direct and complete correspondence of his life to the horoscope.
As mentioned earlier, Pt. Rath has taught that the Lal Kitab remedies should be eschewed and instead, discarding the quick-fix approach that would probably lead to accumulating bad Karma, one should perform Sattwic remedies as given in Brihat Parashara Hora Shastra and other Shastra. In Chart 1 (Standard Nativity), an experience with a practitioner of the Lal Kitab was forthcoming only in the Tamasic period of the Sade-Sati of Shani, when the heavy and dark Karma of the native visited him. The practitioner of the Lal Kitab was honest enough to mutter to the accompanying person that people as the native would advise others of their Karma and it was surprising to him to be participating in that meeting. Though an occult practitioner can be anywhere, the man owned a restaurant that served the devout who came to bathe in the Ganges and to perform ritual. He was abusive in speech, generally and suggested remedies like piercing the nose which the native of Chart 1 found inherently distasteful and could not have performed. But even the encounter came in a time when Saturn was dominant and Rahu Moola Dasha (when reckoned from the Lagna, Chandra and Surya) was running, activating the Matri Shrapa in the 10th House leading to oppressed living.
From another standpoint, such diametric movements from ignorance and Tamas to light can be a rite of passage whereby the base matter of the person is transmuted into inner gold. This has overtones of the psychology of alchemy whereby the native becomes his own or the community’s hero having obtained a precious elixir[18]. The native came to his own relative ‘gold’ from his own relative ‘lead’ in these seven-and-a-half years. It is also felt that lead (Shani) is after all not so leaden when gold (Guru) is visible. The lead can then be viewed with the perspective of gold.
The astrological progression can be viewed in terms of the Dasha change in Chart 1 from Rahu Mahadasha to Guru Mahadasha, the Sade-Sati and the Shakta Yoga annihilating the personality through dissolution of mental constructs and Guru ensuring that the native continued to receive fresh knowledge and his body and physical health were protected to somehow tolerate the tremendous transformation[19]. These complex psychological and mystic realities and changes can be captured completely only with the lens of Jyotish as the standard themes of the Call to Adventure, Separation from society, Battle and overcoming Daityas, and the Return with the Boon[20] can only be deciphered properly in an analytical and predictive fashion with the tools of Jyotish.
The native of Chart 8 (birth data withheld) has also been fortunate in that he has also moved from the avoidable position of being recommended Tamasic and distasteful remedies to receiving the most auspicious and beneficial remedies.
The serious Kalatra Shrapa in the chart and its elaborate consequences have been discussed elsewhere[21] by this Author. Suffice it to say that the psychological stimuli arising from relationships have been far from adequate due to the ignorance and confusion fostered by Rahu Yuti Shukra. Problems relating to ego and pride have also risen. As Shukra is in the 12th House from the Arudha Lagna, there has been a risk, having manifested in fact, of the native terminating liaisons out of exasperation. The Jyotishi recommended that the native fast on Mangalvar, the day ruled by the lord of the Upapada Lagna. The Shaapa is also joined the Upapada Lagna in the 12th House from the Arudha Lagna.
The native has fasted for a few weeks from sunrise to sunset only drinking some water through the day and has reported the following improvements. As Shukra is the Lagna Lord, a sense of inner purity in the working intellect and thinking has shown itself. The native is calmer; this is important as Shani, the Atmakaraka has undergone a Charakaraka replacement and the Antyakaraka Mangal in Lagna has become the Atmakaraka. From being a reluctant, hurt and shy person, the native deems aggression and forthrightness to be more laudable virtues in accord with the nature of Mangal. This, though, has also led to fights and arguments. The fasting has brought peace to several significations of Shukra.
The Yogas are such that the other results of fasting may not come immediately. The Shaapa conjoins the Upapada Lagna in the 12th from the Arudha Lagna and the next Upapada Lagna is joined Vakra Shani in the 9th House, being the original Atmakaraka. It is felt that if and when this Upapada Lagna fructifies, being in the 7th from the Arudha Lagna, the doorway to life would also properly open. He may meet her at a religious place. The potential orthodoxy, difference in status and appearance of the spouse are some of the features that have been communicated for easier identification.
It is not that people with Cursed Shukra in the Upapada Lagna in the 12th House from the Arudha Lagna cannot get married. Aishwarya Rai, the actress has a similar combination in her Upapada Lagna in the 12th House from the Arudha Lagna[22]. Though she has exhausted the 1st Upapada Lagna in all probability and entered into volatile relationships, she has just married Abhishek Bachchan, son of the legendary Amitabh Bachchan.
An interesting thing occurred on the day of the first Upapada Lagna fast for the native of Chart 8. This astrologer received a call from the native late at night stating that expensive dark eye-glasses (Shukra) had been stolen from his car (Shukra). The Nimitta had come that the malefics Rahu and Badhak Surya had noted the commencing of the remedial measures to clean the Naisargika Karaka of their vicious impact and had registered their protest. The native appreciates these subtleties and is all the more resolved to perform the remedial measures.
The chart is also illustrative of the suitability of Conditional Dashas in understanding the dynamic unfolding of a chart when they are applicable. The Vimshottari Dasha of Shani cannot really explain the high degree of interest that the native has in identifying and addressing his problems through Jyotish. Shani is not particularly conducive to an attraction for Jyotish. In the Dwisaptati Sama Dasha, the native runs the Mahadasha of Chandra and the Antardasha of Guru. Both the Grahas are posited in the Mantra Bhava. Guru is also akin to exaltation as it is placed in Kumbha Rashi. It is the Poorva Punya of the native that he has access to the wisdom and knowledge of Jyotish Shastra.
Jyotish awareness can also foster the realisation that our opinions and evaluations of others using our Mayik eyes are not infallible no matter how justified they appear to be at the time. The native of Chart 9 (birth data withheld) lived her student life quite casually. She was an average student usually only clearing the exam papers without much more. To the casual onlooker it may have appeared that her professional or working life would not travel beyond the ordinary. To a certain extent it was true as she tried her hand at several things such as a show room for apparel, restaurant business and even a stake in the cable television business. None of these proved to be spectacular.
However, the chart has Amala Yoga with Guru in the 10th Bhava from the Lagna. This shows great success and fame in work. In the latter part of the Budh Mahadasha in the Dwisaptati Sama Dasha and in the Guru Mahadasha, she has achieved a very worthy professional profile. She traveled abroad to receive a Master’s Degree in the subject of her vocation, from one of the most esteemed institutions in that country and in the world. The Amala Yoga has come to the fore. Adhi Yoga is also formed from the Lagna as Chandra, Budh and Shukra are in the 6th, 7th and 8th Bhavas from the Lagna. The 7th House is badly afflicted with Budh and Mangal in Marana Karaka Sthana. There is Pishacha Badhak Yoga as well. This curtails the material blessings of the auspicious Yoga but does not keep it from happening. Shukra is in the 6th House from the Arudha Lagna. It is not impossible that the native may have given up the idea of marriage.
The good comes laced with the bad and merely the onlooker cannot decide if one shall weigh to impact the other. The native should be cautious about her conduct as Ketu in the Lagna forms Kapata Yoga, tending to deception and intrigue. There is no malefic in the 4th House, showing that these actions would be unprovoked. While the native felt the pressures of Shani when the Graha was transiting Vrishabh Rashi and forming Kantak Shani from the Lagna, no lessons were imbibed and the native was tempted to revel in another’s suffering who was an open supporter and friend. Such conduct can cause serious suffering in the other. The moot question is whether another’s past onerous Karma that leads to suffering is just an excuse for the unwary inflictor to create some additional bad Karma of their own. The 5th Lord Budh is in Marana Karaka Sthana showing that the open friends and supporters will feel as if they are dying due to the betrayal in terms of dignity and decency. It is always possible that Ketu, the headless in Vrishabh Rashi may in its peculiar passion construe something as a slight which was only rational.
Karma does not reveal itself laced with emotion: it simply reveals itself. The emotion arising from Karma is due to the role of Chandra in the life of the onlooker who is watching Karma unfold. The bad conduct of an individual in the eyes of another does not lead to any specific inferences unless one looks at the horoscope.
These realisations of Jyotish can mitigate the Maya surrounding events and the Dhi Shakti can traverse from fickle Chandra to the sage and eternal Brihaspati[23].
Sometimes Jyotish can be the only way out when no other alternative appears at hand to resolve the problem. This writer was traveling on an outstation brief to appear as an Advocate on behalf of a party at the High Court of another State. One of the people involved with the case knocked on the hotel room of the writer at night after the follow-up discussions and on the case had been done with and the arguing strategy for the next day arrived at. The person bore a very troubled expression. He related to this writer some specific problems relating to his brother. Though the writer could not cast and study the horoscope at that time, once back in his home town, the necessary investigations into the chart were made. Chart 10 (birth data withheld) belongs to the younger brother of the visitor to the hotel room.
The visitor said that there was no chance the native himself would discuss the issue with anyone. The issue itself was that the native had been displaying paranoid and somewhat schizophrenic behaviour. He would frequently state that both the visitor and their mother had been conspiring to kill him and that he feared greatly for his life. This is a preposterous assertion and at the outset shows mental affliction.
The Rashi Chakra shows a serious Matul Shaapa formed by the placement of Budh in Yuti with Surya and Mangal. It is a very serious affliction as Budh, the natural benefic is exalted in Kanya Rashi showing that the relative who had cursed was a spiritually evolved person. Budh is the Naisargika Karaka for rational thought and logical linking of mental phenomena. Its gross affliction in the 6th House does not augur well for the mental health of the native. The occurrence of the Yoga in the 6th House shows that the act done by the native in the past lives which invited the curse was done with bad intent. The suffering will be aggravated because of that.
The 5th Lord Surya denoting the Chitta or thinking is involved in the Shaapa as is the 8th Lord Mangal showing that the burden of sin is high. Nija Dosha is prominently shown. The Dhi Shakti and application of intelligence upon contemplation and consideration is also afflicted as Mangal is the Lagna Lord involved in the Shaapa. The affliction of the Paka Lagna in the 6th House from the Lagna is bad. The involvement of the Lagna Lord shows the distortion of the power of discrimination between fact and fantasy.
As far as the fructification of the Shaapa is concerned, the Neecha Badhak Rahu in Ayush debility in the Randhra Bhava should show up as the culprit. If the Moola Dasha is reckoned from the Lagna, Rahu Mahadasha is running. It is the Neecha Badhak and the worst malefic for the chart. The problem has become intolerable in the Antardasha of Shani. If the Moola Dasha is computed from Lagna, Surya and Chandra, Vakra Guru as the Karaka of the Paka Lagna, in the Antardasha of the Neecha Rahu has precipitated the trouble. Even though Guru is almost akin to debility in the Arudha Lagna, it would normally not be expected to deliver the results of the Shaapa. However, it is disposited by debilitated Rahu. Guru is also in the Badhak Sthana. Therefore, results can accrue in this Dasha reckoning as well.
The brother of the native has been advised to chant the Mantra for the Karaka of the 6th House, Shani, as the lord Budh is involved in the Shaapa. He would do this on behalf of the native as the native himself will not do it. The final telephonic conversation in this regard when the remedy was discussed was on a Budhvar showing that the curse is capable of being remedied. A query was put whether fatality was a possibility but this astrologer declined to go into that and insisted that the Upaya be commenced. The following Mantra was recommended, along with donation of some articles such as pencils, erasers and notebooks for the appeasement of the enraged Budh to needy and poor youngsters who might be benefited by it:
\ ueks ukjk;.kk;|
The deep knowledge implicit in Jyotish can also resolve other Karmic issues that do not appear to be borne out even when the first rays of this Jnana begin to arrive. Reverting to Chart 1 (Standard Nativity), the native could not figure out the tremendous series of losses even after the malefic Rahu Vimshottari Dasha was over. These came in the work arena. The native failed to qualify in some competitive examinations while in the Rahu Dasha placed in the 6th House of competition he passed the entrance exam for one of the best schools in the country. Though the 10th House is badly afflicted, the 10th Lord is involved in good Yogas in the 11th House. It was only the teachings of the SJC[24] revealing the Karmic structure hidden in the Shashtyamsha Chakra/ D-60 chart which coupled with the Moola Dasha helped decipher the secret picture.
With the misplaced sense of affirmative action which is in truth just a vote garnering technique, the reservation regime has played havoc with the meritorious in the country. The native had an amazing experience in the Sade-Sati concurrent with the Moola Dasha of Rahu. He was called for an interview following his qualifying an examination. The person at the head of the Interview Board was a retired officer belonging to one of the reserved classes. He grilled the native through the interview somewhat unfairly stating that those educated in Delhi colleges had no place in the services as they lived in a false India. Be that as it may, just before the results were to be declared, the native found the same officer sitting in his family living room as he was known to the family. The native did not know this and when the officer saw the native, he exclaimed that the family should have given some indication prior to the interview that the native was a member of this family, with a photograph shown privately to facilitate recognition during the Interview. Otherwise, ‘they had to promote candidates of the certain background qua caste and the like’! This is how horrid Karma can manifest apart from exposing the casteist rot that has crept into the modern Indian system. On the pretext of secularism this is what is happening to India.
A glance at the D-60 chart reveals the source of the suffering and denial of seemingly deserved authority and power.
Ketu has Rashi Drishti on the Lagna showing that the native will learn a Vedanga. The Atmakaraka Surya is in Bhrashta Amsha showing on the one hand that the native had fallen from his true path in the past lives and has been reborn to set this wrong right. It can also mean guiding those similarly fallen to the right path provided he can improve himself first. Taking the Arudha Lagna in the D-60 chart as the Lagna for the immediately preceding birth[25], it shows that there was a fall from Dharma. The 9th Lord from the Arudha Lagna is Neecha in the 11th from the Arudha Lagna. Something was usurped or gained by cheating, lying or deceit shown by the Grahan Yoga of Surya and Rahu in the 11th House from the Arudha Lagna. The native will have his due usurped in the same diabolical manner. The Rahu Moola Dasha computed from Lagna, Chandra and Surya, gives the results of Surya in the D-60 and brought the native close to the purpose of the soul.
The native has Surya as the Atmakaraka, showing that the misuse of power and authority that occurred in the past lives has to be remedied. Surya is placed in the 10th House of the Rashi Chakra as Lagna Lord and Atmakaraka and there may be tests in this life whether this lesson has been learnt.
Pt. Sanjay Rath has taught that the Atmakaraka of various people can be aligned with each other and can help each other out. When the native of Chart 1 had started his Consultancy, a few years later the native of Chart 11 (birth data withheld) sought his views on the horoscope.
Though there are always clients who seek advice, the native of Chart 11 has, apart from providing support to the native of Chart 1 to a notable extent, ensured that the ever deepening thirst for more astrological awareness of the various charts fuels the drive of the native of Chart 1 to keep up with his studies, research and writing in Jyotish. This is significant in light of the fact that prior to Jyotish related work, the Matri Shaapa, Pitri Rina and Amavasya Dosha had only led to the most unreasonable comments and behaviour from prospective employers bordering on the bizarre and demonic. Apart from Karma as seen from the horoscope, there can be no explanation for this. In these circumstances, Guru Mahadasha in a Panaphara Bhava has guided the prognostications of the native of Chart 1, which has led to some real help for the Consulters in their lives. The native of Chart 11 has Surya Atmakaraka just as the native of Chart 1.
This experience of mutually aligned and supportive Atmakaraka is repeated for the Standard Nativity through the native of Chart 12 (birth data withheld).
INSERT CHART 12 (Rashi Chakra) HERE
It is well-known that in litigation practice in the very beginning the progress can be slow and painstaking. The native of Chart 12 had the occasion to avail of the voluminous drafting work undertaken by the native of Chart 1 for litigation in the Supreme Court. The matter went on for a considerable period of time. The native of Chart 1 had to appear frequently in the case as well.
The native of Chart 12 felt very positive and pleased with the way his case had been handled and ensured more than adequate compensation for the native of Chart 12 which can be encouraging in the initial years of litigation. Also, the positive feedback provided valuable guidelines for the native of Chart 1 regarding the legal methodology for his cases.
The native of Chart 12 also has Surya Atmakaraka. It is very interesting to observe the manner in which the Atman of various people can work together based on Karma. It must be understood however that such support does not ensue from the mind; the native of Chart 12 only wants his work to be handled with competence and sincerity. It is not by psychological design that he engages the native of Chart 1 to take care of his litigation issues. The recognition of this working relationship must be based on soul-level support rather than any mental constructs.
The native is also interested in Jyotish and frequently seeks opinion on his horoscope and those of his family and friends.
It is quite clear that Karma ensures that souls recollect their duties to be performed in a lifetime and there is no need for the natives to burden their applied intelligence or the mind with evaluating and understanding this. This operates purely at the level of the soul.
When the native of Chart 12 had engaged the native of Chart 1 on an outstation brief an interesting episode occurred. The Standard Nativity shows Amavasya Tithi Dosha. This means the blessings of God or Brihaspati will not be easily forthcoming unless the Dosha is remedied and/ or the nativity has a powerful Guru. In the Standard Nativity, Guru is placed in Dhanu Rashi in the 5th House in retrogression showing that the Graha will try very hard to pull the native out of the misfortune of the Tithi Dosha. The native never felt welcome in temples till all the Counsels representing the client were taken to the Mahamaya temple in the town where the High Court of that State is. It was as if the native of Chart 1 had been called by Durga. This becomes relevant because Rahu Moola Dasha is running in the chart and Durga is the deity of the planet Rahu.
It may be that this was a Nimitta that the Japa and Sadhana of the native of Chart 1 were registering somewhere. Even otherwise, the trips for the case were of the kind that would indicate that the curse on the 10th House was mitigating. In fact as this paper is being written, the native of Chart 12 has called on Guruvar to enquire about the Shuddhi of Pukhraj he is to wear.
It is very clear that Jyotish can transcend anything else known to mankind in understanding and deciphering the complex maze of events, interpersonal relationships, joys and sorrows and the final goal of each individual. We are indeed blessed to be participating in the world with this divine art, especially as it is so brightly illuminated by the traditional wisdom and teachings.
-Om Tat Sat-
ANURAG SHARMA
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Anurag Sharma
