Model Vedic Chart Interpretation

The following is an actual example of the professional Detailed Chart Interpretation Report drafted for clients. The birth details and all personal references have been withheld for reasons.

CHART INTERPRETATION FOR ABC

Dear ABC,

Meena (Pisces) Lagna (Ascendant) rises in the chart. Meena is the 12th House of the chart of the Kalpurusha, or the Cosmic Man. It is a mystic Rashi (sign) and indicates propensities to Moksha or liberation, since this is one of the sterling features of the 12th House (H). Since the 12th H is also of emigration, foreign travel, loss, meditation, seclusion, house of the Guru or the Ashram, expenditure, secrecy, secret suffering, dissipation and pleasures of the bed among other significations, these themes are likely to attain prominent focus in life in some manner or means. The applicability of each signification will be modified by the other factors relating to such significations. Meena is a Jala Tattwa Rashi, meaning that this sign has a watery disposition. Such natives have a tendency to retain weight easily. Of course, physical changes, like other changes are contingent on Dasha (planetary periodicity). However, since Guru (Jupiter) is placed in a malefic sign, Mesha (Aries) and also since Kumbha Rashi (Aquarius) rises in the Navamsha (Ninth Harmonic) chart, with the Navamsha Lagnesh (Lord of Lagna) placed with Shani (Saturn) in the 12th H, in the Graha (Planet) Dashas of malefics, this tendency may not manifest fully. Even otherwise, the inherently retentive nature of Meena will be modified by the other influences named.

Since Moksha, or a spiritual yearning is associated with this Rashi, it is only fitting that it should be a female Rashi. These signs are capable of tapping into the hidden truths inherent in Existence since they have intuitive ability and enhanced sensitivity. Having said this, three Grahas: Shukra (Venus), Rahu (North Node of the Moon) and Ketu (South Node of the Moon) aspect the Lagna Rashi by Rashi Drishti (sign aspect). Shukra is the Daitya Guru or the Preceptor of the Demons. Thus, Shukra is associated with the material and sensual impulse and all things that are desirable in life. In other words Shukra stands for all that provides the gloss to the extant world. It is the Karaka (significator) of luxury, vehicles, spouse, perfumes, women, sex, developed countries, travel, enjoyment, poetry, entertainment, cinema, apparels, design and like matters. Its Rashi Drishti on the Lagna ensures that the spirit in Meena is subjected to a lot of material inputs in this incarnation. Further, Shukra is conjoined an exalted Rahu in Mithun (Gemini) Rashi, thus giving a tendency to psychological compulsiveness. The 4th H is the nadir of the chart, where latency manifests and the person?s seeds and roots lie. It is also the house of the emotional, not cognitive, mind and deals with the psychological mapping of the person. Since the domestic environment and the mother shape our emotions, this Bhava (house) also quite fittingly shows these significations also. Now, the aforementioned Rashi Drishti of Shukra, apart from giving the effects named will also make for ill-health since it is a dire functional malefic for Meena lagna as the 3rd and 8th Lord of the chart, placed in the delicate 4th House. The 4th House of the chart is the Hiranyagarbha or the Cosmic Storehouse where all the latent possibilities of the person in a given incarnation lie. Thus, Rahu and Shukra have assailed both the emotional structure of the personality as well as affected the bodily health by their location and aspects.
The hints at emotional hurt and mental turmoil that are visible due to Shukra and Rahu being in the 4th House are also confirmed both at a transient level as well as a general tendency. Shukra being the 8th Lord (L) brings a tendency towards the experience of adverse events of a sudden nature. The 8th H is potentially the most adverse house of the chart and rules, amongst other things, Adhi and Vyadhi: physical and mental distress. The 3rd H is also a malefic house. Rahu is the Karaka of doubt, delusion, fear of a calamity happening, compulsive behaviour, obsession and the like. It gives a certain level of illusion in the psychological structures. The lord of the 4th House, Budh (Mercury) is placed in the 3rd House, which is the 12th House of loss from the 4th House. This also shows that the mental situation is somewhat assailed. The strength in this direction comes from a well-placed Chandra (Moon) in Karka (Cancer) in the 5th House. This will lend a lot of positive grace to the mind.

The Lagnesh is also the 10th Lord of the chart and is placed in the 2nd House forming a Simhasan Yoga, which usually takes the native to greater heights in the chosen line of work. The term Simhasan implies throne and Guru will aid the accumulation of wealth as the Karaka for wealth placed in the 2nd House of savings. This placement is conditioned by two immediate factors. Ketu in the 10th House in exaltation can give genuine thirst for spirituality and a feeling that working life is headless, so to speak, since Ketu the demon does not possess a head or it will make for a career that requires involvement with software and the most sophisticated gadgets. Ketu Vimshottari Dasha has also been going on since 19-12-1998 and will culminate in 2005 on the same date. The spiritual upsurge and certain amount of bewilderment would have arisen in this period though the placement of the dispositor (Lord of the Rashi in which Ketu is placed) is located in a good Bhava. Further, Shani is the lord of both the 11th and the 12th Houses in this Kundli (Horoscopic chart) and is placed in the 12th House. The 12th House is also that of expenditure and loss and as a natural malefic, Shani may show spending of money on the inappropriate sort of things. The association of Shukra with Rahu also points at this outcome. Since this Bhava also shows sleep, as a malefic Shani may give some disorders or difficulties in sleep. The lord of the 2nd House is Mangal (Mars) and is placed in the 3rd House of hard work and communications with the 6th Lord Surya (Sun) of daily work and job. The location of the 7th Lord in the 3rd House might predispose the nativity to some stresses in the marriage, as he may not approve of the mannerisms of the spouse. The spouse may be somewhat headstrong and intent on following her own way in life, which may be unconventional and prone to disapproval. The image of the spouse is seen from the Upapada Lagna (UL) and this is also in the 8th House of adversity, delay and difficulty, sometimes unforeseen impediments. The lord of the UL is Shukra and it is placed in the 4th House of the heart and deep seated emotions, thus it can be surmised that the marriage might bring heartache or That there may be some trials and challenges imposed on the native in this regard. It is also seen that the 7th L Budh is with the 6th L Surya in the 3rd House with the natural malefic Mangal. Thus an element of separation is shown by the affliction of the 7th L.

The stresses and strains in the marital area are confirmed in the Navamsha chart where the 7th L Surya goes to the malefic 8th House and the lord of the 6th House Chandra moves to the 7th House of marriage or the spouse. This is the involvement of two malefic factors in the realm of marriage. In the Rashi Chakra (Natal Chart), the Arudha Lagna (AL) is in the 3rd House showing that the perceived image in society is centered on communication and Parakrama or effort. The image will be built up by hard work and art, pithy writing, hobbies, magazines and journals modes of communication like the telephone, Internet and others furnishing areas of interest and leanings. In the discussion on the matters pertaining to marriage, it is important to note however that the UL is placed in the 6th House from the AL. This again hints at the element of an inimical relationship with the spouse and that there are fissures in marital areas or some difficulty and pressures in this direction.

The Arudha Padas of the houses are the mounts or the risen parts of the Bhavas. Thus, they display the manifest indications of the various aspects of life at a visible level. The AL has Mars, Mercury and the Sun, making for a proud and fiery image with intellectualism also becoming a prominent theme. The presence of Surya indicates that the native is perceived as a person with self-respect and pride and that there will be an aura of authority. Yet, since this happens in the 3rd House of hard work, the image in society will be built up only with hard work and striving of some import. Interestingly, since Chandra is in the 3rd Bhava from the AL, you are thought of as a kind a gentle person who is not too keen on pursuit of goals by hard and rigid means. In truth however, you possess enormous resilience to battle odds as two potent natural malefics are in the 3rd Bhava from the Lagna. This is also a good placement for fighting ill health and showing recuperative ability after bouts of sickness. In other words, this placement of Krura (cruel) planets in the 3rd House is a good placement and shows certain backup strengths in the Kundli.

The location of the Lagnesh Guru in the 2nd House gives speech laced with wisdom and also allows the native to have good food. The fact that Budh is a bad Graha for the chart in that it carries the Kendradhipati Dosha and also because it owns the adverse and malefic station of the 22nd Drekkana or the 8th House in the Drekkana chart shows that it will be speech itself, ironically, that will be the cause of many a trouble in this incarnation especially since Budh is the Karaka of speech and is placed with the 6th Lord of violence and abuse and also Mangal that does not hesitate to use coarse speech whenever certain thresholds are crossed. Thus, even though Guru shows that many excellent tools like Sattwa are at the disposal of the tongue, there are equal opportunities to display the malefic influences on Budh. Interaction, be it at a social level or at the level of intimacy is not a problem for you since the A7, or the Darapada is placed in the 11th House of friends and is placed in the 9th House from the AL. The Darapada or the A7 is the external manifestation of the 7th House and indicates business partners or sexual partners both of which are likely to have been furnished by the networks of friends shown by the 11th House which is also the area that shows fulfillment of desires. Shani in the 12th House impedes Bhoga and the pleasures of the bed and brings slowness and delay in the fructification of a compatible romance. This is sometimes an added factor for personal dissatisfaction.

The life matters pertaining to the mother are also fraught with a certain degree of difficulty as the 4th House is rather strongly afflicted by the malefic 3rd and 8th Lord Shukra and Rahu, both of whom are highly inimical to the Sthira (Fixed) and Naisargik (Natural) Karaka for the Mother, namely, Chandra. Chandra is quite well placed in Karka but happens to be in the 2nd Bhava to the 4th, which is a Maraka place for the 4th and indicates adversity. The 4th House from the Moon is Tula (Libra) and the Lord thereof; Shukra is afflicted by the malefic Rahu and is placed in the 12th from the Karaka Moon. To further aid this interpretation, the A4 or the external manifestations pertaining to the mother is placed in the Maraka Bhava from the Lagna and 12th from the AL, showing that the Jatak (Native) shall experience elements of loss, distancing and separation pertaining to the mother at a visible and manifest level.

The Budhaditya Yoga that occurs in the 3rd House shows versatility and talent. It shows refined communication skills subject to anger, peer pressure, humiliation and outright rage but the Sun gives the power and courage to tide over these challenges since it is placed in a Vipreeta Raja Yoga in the 3rd House as the 6th Lord. Though it is conjoined good planets, the same does not diminish its resilience. The fact that Guru occupies the 12th H from AL and the 7th from the UL can indicate two possibilities, the latter of which can be confirmed from the chart of the spouse. Guru in the 12th from AL shows expenditure on spiritual subjects as too the likelihood of having to pay tax penalties at some pint in life. Regarding the location of the Graha in the 7th from the UL it shall tend to oppose the marriage in the form of the elder brother of the spouse not being entirely supportive of the marriage. This could be dependent on whether the spouse does have an elder brother and whether this indication is seen in her chart as well.

The fact that Shani is in the 10th from the AL and this in addition to the fact that AL lies in the 3rd House shows that the image in society and working life will be attained painstakingly but solidly. Shani in this position in Gochar (transit) is called Kantak Shani, which literally means thorn, implying thereby that even a lion is compelled to walk with a limp. Notably, though Shani is placed in Kumbha, which is its own Rashi and is thus potent in its own right. Conjoined the Mrityupada, A8, which is the Arudha of the 8th House it implies several things at once. 10th House from any reference point is the zenith of the Jatak. From the AL, the 10th H shows the zenith or the peak of the powers of the perceived societal image. This can include work proper as well as the native himself at the peak of his individual powers. A8 will show that it has been perceived by those who are acquainted with you that the Karma you perform including the work itself has been conditioned by several ups and downs, even startlingly so. This can also imply an overt involvement in mystic and spiritual arts like Jyotish to refurbish your image. Thus only might sound far-fetched but harbours a deep truth. Once the occult has been assimilated in desired fashions, the image can undergo amazing transformations of a positive sort and can lead to an overwhelming transformation in the way a man is perceived by those around him. This is no mere fancy but a quite pragmatic truth.

The 11th Lord from the AL, Guru is placed in the 12th H from the 12th House. This usually indicates that earnings tend to succumb to expenditure or that the native earns from foreign sources. In your case, both tendencies could manifest. This opinion is rendered based on very many factors. One is that you are an Indian born and based in a foreign land. The other, more Jyotish oriented factor is that Shukra aspects the 11th H from AL along with Rahu and Ketu by Rashi Drishti. Rahu and Ketu are considered Mlecchhas or outcastes. Since the abolition of the Caste System in India, this is usually taken to imply foreigners, as the Nodes are Karakas of foreigners. You may have had to conquer a sense of misplaced or injurious sensualism in your personality since Rahu and Shukra apart from having Rashi Drishti to the Lagna, have unobstructed Argala to the Lagna. Argala is intervention of factors; in this case it is the intervention of the said Grahas in the matters of the overall personality. Likewise, the Argala of Guru to the Lagna attempting optimism and wisdom is seriously curtailed by a meditative and detached Shani, Who seeks to teach through drastically different means, namely depression and secret suffering. In this Report, it is plausible to assert that the influence of Shani is likely to assert itself more, in tune with His nature and also since the power acquired by His placement in Kumbha cannot be ignored. Argala of the Primary sort is caused by the factors pertaining to the 2nd, 4th and 11th Bhavas from the point of reference and it is obstructed by the 12th, 10th and 3rd respectively. 5th and 8th Bhavas cause what is caused Secondary Argala to a reference point. It is also obstructed by the 9th and 6th respectively. Of course effective obstruction may only occur when these factors are stronger than the Argala itself. Surya and Mangal cause a Special Argala to the Lagna making for pride, Atman (Higher manifestation), anger, action-orientation and quickness and nobility in disposition. Pettiness will be virtually intolerable to you unless you rationalize it, which enters the picture since Budh conjoins the two natural malefics. It is probably a good thing since the Parakrama in 3rd from Lagna might have interfered with societal smoothness because of does and donts. The latter may yet influence the person but these effects shall be curtailed.

Chandra imparts an unobstructed Secondary Argala to the Lagna since there are no Grahas in the 9th H. Chandra will impart sensitivity and a heightened emotive perception to the Lagna from the 5th H of creative intellect.

It appears, ABC, that Prakriti (Existence) has chosen this very time to test your fibre. It is a Karmic time for you. Apart from the fact that Ketu Dasha is going on, Shani?s Sade-Sati (SS) has also been going on for the past two years. The first phase of the SS was also an Ardha-Ashtam (Half of 8th Saturn) Shani in the 4th House from Lagna. This makes for a doubly testing time. While the 4th House of Sukha (Happiness) is already natally afflicted by the malefic couple of Shukra and Rahu, the Gochar of Shani in the same 4th House adds to the challenge to emotional peace. This also assails the domestic environment and makes for the atmosphere to become cloistered, restrictive, perverted, unshakably hurtful, depressing, anxious, slow and unyielding. That this is also the first phase of the SS, that enormously heavy Gochar of Shani that lasts for seven-and-a-half years which completely transforms the personality by the time it is over. SS is a time to learn, sometimes in compulsory and hard ways, that which does not come naturally to us. In the first phase, the character of the native is brought into question and especially since Shani was in Gochar over the Shukra-Rahu combination, there may have been allegations of this sort. This Sade-Sati might prove to be a test of your mettle since the Ashtakvarga (Eight-fold counting) Bindus (Dots) in the three relevant houses, namely, 4th, 5th and 6th from Lagna, are below average, the average score being 28. The weakness of these Bhavas will render the transit presence of Shani in these Bhavas somewhat more severe. At least the traumatic sensations that Shani imparts when He transits over the radical Moon would have eased off somewhat since the 12th of January as Shani has moved back into Mithun Rashi. Over Karka it was assaulting your natal Moon making for extraordinary anxiety and feelings of dread and helplessness at an individually emotive level. Things are not much better psychologically, since Shani is over two malefics, whether functional or natural in the delicate 4th House but in my estimate this shall operate as a breather till May 25 when Shani finally moves in to Cancer for about two years. You must observe proper caution in this period and fight off desperation with neutral conservatism. The 5th House of the Rashi Chakra is where the radical Moon is placed and this is also the Bhava of children and creative intelligence making for a need for caution in these areas of your life.

Just as the Rashi Chakra is the overall situation of the native as he progresses through life, the Navamsha Chakra is the subtle nature and the underlying tendencies that the native possesses. In that sense, the two charts may be compared to a photograph and an X-Ray picture. In the Navamsha, the Grahas are not in their Rashis of debility, which is a good thing. The nodes are debilitated and this weakens some of their malefic intensity. At the same time, since Ketu is posited in the 10th Bhava in the Rashi Chakra in its sign of exaltation, and goes to its Neecha Rashi in the Navamsha Chakra in the 5th House from the Navamsha Lagna, which also happens to be the 8th House from the 10th in Navamsha, it makes for a situation of Pada Chyuti according to Maharshi Parashara, which implies a fall from position in career or sudden and unexpected changes. Shani in the 12th House again Navamsha shows the importance of foreign countries and meditative and spiritual outlooks. The fact that Mangal is exalted in Navamsha bodes well for the chart since the planet is a Yogakaraka for Meena Lagna charts.

Moon in the 5th House in the Rashi Chakra usually shows more chances of female progeny though quite obviously, the chart of the female is far more important or at the very least ought to be studied together with the male nativity. Ketu in the 5th Bhava in the Navamsha Chakra also hints at the same possibility. In the Saptamsha Chakra, D-7 chart, which is the specific Varga Chart for children, an odd Rashi, Kumbha rises in the Lagna and so the counting for children shall be in the regular direction. The Lord of the 5th Bhava in the Saptamsha is Budh and is placed in the 12th House from Lagna in Makar Rashi, which again shows that the first child, at least from this nativity, is likely to have been a girl. In the Rashi Chakra, since AL is in an even Rashi, the counting for the progeny shall be in the reverse. Shani in Kumbha also shows a daughter since Mithun and Kumbha, even though they are male Rashis are exceptions in that they indicate female progeny, much in the same manner as Karka and Meena Rashis indicate male children even though they are female Rashis. These operate as exceptions.

Regarding siblings, the Rashi Chakra shows a situation that is not easy to decipher. From the Lagna, Mangal is forming Karakobhavanashaya, which means that the significator of the matter is placed in the significator house. But Mangal is not alone. There is a research principle that if Mangal is placed afflicted in the 3rd House from the Lagna, it does give siblings. From the AL, the 3rd Bhava shall be counted in reverse as Vrishabh or Taurus is an even Rashi. As AL, Vrishabh would give an element of conservatism in the perceived image, whether it is financial appreciation or even otherwise. The anger, at a level perceived by people, will not be easy to control once it rises, just as with a bull, since this animal is but the symbol for Vrishabh Rashi. The 3rd House counted in reverse is the Ascendant Pisces and the lord of this Bhava is placed in the 12th House from AL showing some differences with the immediately younger sibling. The sibling is likely to be male since Guru is a male Graha placed in a male Rashi Mesha or Aries. In the Parashari Drekkana, the D-3 chart, specifically referred to for clarity regarding siblings, another female, even Rashi rises in the Lagna, Vrishchik or Scorpio and the 3rd House shall be counted in reverse where Budh is placed in exaltation in Kanya Rashi. Exalted Grahas indicate males while debilitated Grahas indicate females. Thus this sibling is likely to be a brother with an acute intelligence and should be using a great deal of communication skills, rationality and intellectual equipment, not so much as a casual habit but as a means to further the career.

In the realm of career, Ketu once again occupies the 10th House in its Mooltrikona Rashi. Guru, the 10th Lord is in the 5th House of consultancy but also threatens discontinuity in the realm of career due to the 5th being 8th from the 10th as mentioned before. The debility of the Sun in the 5th House at once shows that there will be times when without the requisite hard work but then it will also show assault on the ego and hurt to the self-respect. Ketu being in the 12th from the AL shows again an element of dissipation of the image or working in a distant land as the 12th is also a foreign land. A10 is the external manifestation of work, namely the office and this is in Vrishabh in the 12th House from Lagna with Shani and Budh placed herein showing hard intellectual work in a private sector luxurious setting indicated by the conservative Vrishabh lorded over by Venus.

The real framework to be deliberated upon at this stage of the Report is the next level of Periodicities that will operate along with the Sade-Sati and beyond. Shukra Mahadasha will operate from 19th December 2005 for 20 years. Extreme emotional caution is required in this period since Shukra is opposed to the Naisargik Karaka Chandra and is further afflicted by Rahu. To add to all this, Shukra is also the functionally malefic 3rd and 8th Lord for Meena Lagna. As a natural benefic in the 2nd House from the Arudha Lagna it shall have a tendency to provide sustenance to the external image but due to the unsavory association with Rahu, you must avoid a tarnishing of the aforementioned image by indulging in excesses pertaining to the significations of Venus.

Somehow, the Dasha sequence has been of such a nature in your life that the best features of the chart have not been allowed to bear fruit. Shani MD operated at the start in the 12th House and would have led to a distancing from yourself and to situations that involved isolation and certain difficult indications of the 12th H, a Dusthana or an evil house, albeit the least baneful of the three Trika Bhavas. Budh is a Badhak Graha for Meena Lagna and acts as an obstructing agent. Though it may have brought marriage as the 7th L in its Mahadasha, overall the period would have carried its own share of difficulties. Ketu is a deluding Graha and its Mahadasha has been running in the 10th House. That is the reason for the overall judgment that Dasha sequence has not been the best thus far.

Vimshottari acts primarily at a psychological level in that it indicates the stimuli that are acting on the native at a given point in time. Parashara termed it the most efficacious Dasha in Kaliyug. The reason would have been that the psychological status of a person couldn?t be divorced from his reality except in the situation of a mental disorder where there was a schism in the two entities. Having said all this Narayan Dasha is a far more deterministic indicator of what will happen despite a prevalent psychological setup. Narayan is the Sustainer of the Universe and actually indicates what is likely to visit the person in actual fact. Thus, we must consider it along with the Vimshottari of Shukra. The Narayan Dasha of Makar (Capricorn) will start from 13th June 2005 to 12th June 2016. That is a long period of 11 years and must be divided into three equal parts. The first part will yield the results of the Grahas aspecting the Rashi by Rashi Drishti since this is a malefic Prishthodaya Rashi, which rises hind first. Three Grahas from the Arudha Lagna aspect this sign from the Arudha Lagna. Also this sign is the 9th from the Arudha Lagna. The image shall come into the picture far more than anything else. Sun as the 6th L will bring daily work, illness, financial issues, peer pressure and inimical people into play. Marriage and intellect as too personal interaction and communication will be important in this first period since Mercury is also involved along with the Sun. Mars? aspect will mean action and cutting argumentation as too some element of fortune as this is the 9th Lord from the Lagna.

In the next one third of the Narayan Dasha the placement of Saturn in the 12th House shall give the result and you may feel the secret sorrows that you attempt to hide in your bosom a bit more than usual. Saving money might be something of a task since this happens in the 2nd House from the Dasha Rashi and also since this is the 10th House from the Arudha Lagna, the effects of Kantak Shani will be discernible. Career as far as the perceived image is concerned in society might pose a challenge and you will be seen to compromise and struggle. However, a sort of reversal can be justifiably expected in the last third of this Makar Narayan Dasha since this is the 9th House from the Arudha Lagna and any planet in the 9th tends to protect the mage and fortune of the persona of the nativity. The same parameters must apply to the Rashi in the 9th House from the AL. Since this is also the 11th Bhava from the Lagna, this will bring increased contacts, gains, and fulfillment of desires. Thus, the culmination of the period is likely to be bountiful. Since A7 or the Darapada is also in this Rashi, increased interaction and partnerships with others are also indicated in this period.

This is a rounded assessment of the overall features of your chart and has been composed keeping in view a certain delicate balance in chart analysis. You must combine the broad features that will emerge as actual events exist and unfold in your life to extract the maximum advantage. Jyotish is a study in probability. There is certainly an element of free will but more often than not you will find that this shall operate within destined frameworks.

I do hope you will find the elaborate information in this Report helpful.
Anurag Sharma.
New Delhi. India.

A METHODOLOGY FOR VEDIC CHART INTERPRETATION

The following is an attempt to lay down a general method to conduct professional chart analysis. It appears to have worked well for the author in his practice. Notably though, it need not be the best way to interpret charts and the astrologer must find her own way when it comes to developing a structure with which to unravel any given chart.

Some of the more general features of interpretation are being omitted for fear of the paper becoming unwieldy but certain crucial aspects of Jyotish interpretation are being explained since these are not very widely used.

The author is indebted to the works of Pt. Sanjay Rath, author, scholar and Jyotish Guru of Sri Jagannath Center. It is through assimilating the writings of Pt. Rath that the author has been able to progress from the fundamentals of Jyotish to a somewhat deeper understanding.

ARUDHA PADAS:

The houses as reckoned from the Lagna/ Ascendant reveal the truth about the native. This is metaphysical reality as distinguished from precipitate existence or visible features of life. Doubtlessly, the visible always seeks support from and derives validity within the framework of the invisible but they are on a different level.

Arudha Padas of the various houses reveal the external manifestations of a given house. Brihat Parashara Hora Shastra (BPHS) details the importance of the Arudha in a separate chapter altogether. Arudha Pada of the Lagna is called the Arudha Lagna (AL) and shows the manner in which a native is perceived. The difference between the Arudhas and Bhavas/ Houses as reckoned from the Lagna is the same as that between the philosophical distinction between appearance and reality. The manner of the calculation of the Arudha is as follows: take the number of houses that a lord of a given house has moved from that house and then take as many houses from the lord itself. The house arrived at is the Arudha Pada of the original house. There are exceptions to this rule. The exceptions are based on the fact that the Arudha of any Bhava cannot be in that Bhava or in the 7th therefrom. The reason for this is that the Arudha shows what is visible to the world at large through their physical eyes. The Real Truth might not always be visible to the physical eyes. Thus Arudha is Maya or the veil of illusion, at least as taken from the standpoint of the Ultimate Reality. In case the lord of a Bhava is placed in that Bhava, take the 10th therefrom as the Arudha. In case the lord of a Bhava is placed in the 4th from that Bhava, the 4th itself is the Arudha. In case the lord of a Bhava is placed in the 7th from that Bhava, take the 10th from the Bhava as the Arudha of that house. Truth and Appearance cannot coincide in the same Bhava or even in the 7th as 1st and 7th Houses embody the Truth.

Various dicta in Maharshi Parashara’s immortal classic show that auspicious linkages between the Arudhas and the Bhavas as reckoned from the Lagna confirm the strength of the chart at hand. If the innate reality of the chart as seen in the Bhavas from Lagna matches well with the Bhavas as reckoned from Arudha Lagna or Arudha Padas of good house fall in appropriate places, then we can have many fortunate elements in the chart. To illustrate some of the things said, one may imagine the lord of the Lagna to be in the 2nd House from the Lagna. Thus the Arudha Lagna shall be in the 2nd from the Lagnesh/ Lord of Lagna. In other words the AL shall be in the 3rd House from the Lagna. This shall open avenues for detailed interpretation of the personality of the native. Depending on the sign in the 3rd, the native may be perceived in a certain manner. This would also be contingent upon the nature of the planet placed therein. The reader is aware that the 3rd House, like any other Bhava embodies many things. Thus, it will take a detailed investigation as to what precise feature of the 3rd House is associated with the visible person of the native. It may be valour or cowardice, closeness with the siblings, communications expertise, being a team man or even being oversexed as the 3rd is also the apex of the Kama Trikona/ Trine pertaining to Desires. Continuing with this minor example, we could also posit that a natural benefic as the lord of Lagna is placed in the 3rd meaning that the native is actually peace loving but if a natural malefic is placed in the 3rd from the AL, that is in the 5th House from the Lagna, we might say that despite the fact he is gentle in real terms, he is still perceived as a brave and aggressive person. In this way the differences between the Bhavas from Lagna and the Arudha Lagna can be understood.

The location of the Arudha Lagna from the Lagna will show where the image is fed from and in which areas of real life it derives its strength and classification. The location of fortunate Padas like the Bhagyapada (A9) or the Arudha of the 9th House in good places from the Lagna augurs well for the chart. The 9th House is fortune, luck and divine protection and the A9 will show the visible manifestations of these areas. Thus, if such a Pada is in the Lagna for instance, it may mean that other features of the chart notwithstanding, life shall always be associated with visible forms of fortune or higher learning, association with the Guru, judges, lawyers and with the objects that show the highest manifestation of human thought. Suppose, that is such a chart, Shakata Yoga/ Location of Jupiter in the 6th or 8th from the radical Moon or some other such negative feature is present. One may still be sure that life will manifest luck whenever the adverse features are not being overly activated by malefic transit or Dashas.

To understand Arudha further, let us say that the 10th Lord in a chart is in the 11th House. This is a reality scenario that would promise earnings from self-exertions and suppose other features are favourable, could indicate a very good Yoga for the career. The reason is simple. The 11th Bhava from the Lagna would show the fulfillment of desires and all round gains. It is the Bhava for networking and extroversion, where the native is able to feel optimism and the pleasure element. This is important as pleasure is the gloss of the world. Of course there are very many other features of the 11th House, like its location of 4th from the 8th Bhava of occult and hidden knowledge, mystery schools, Jyotish etc. Thus the 11th would also show formal study of the literature that is seen from the 8th House. Further if the Atmakaraka (AK)/ the Graha farthest advanced by degrees in any sign is placed here, or if the Rashi 10th Lord is associated with the 8th Bhava in the Navamsha Chakra, the study of the occult or Jyotish Vidya is assured. In this situation, the Arudha of the 10th House would always be in the 12th House from the Lagna since the 10th Lord is in the 11th. A10 in the 12th House from Lagna could show, on the one hand that the actual place of work is being renounced by the real self. In a criminal chart it may mean underhand activity at the place of work since the 12th House from Lagna could indicate anti-social activity and crime. The other consideration would be to see where the A10 falls relative to the AL. This would indicate the visible link between the image of the native and the way his official place of work is perceived in relation to him. Suppose that the A10 in this case happens to fall in the 9th House from the AL. In this case, one of the possible interpretations could be that for the world at large, the workplace involves a heavy element of grace or that the native is thought to be lucky in being where he is. The native on the other hand may have suffered hardship as the A10 is in a Dusthana from the Lagna.

The lord of the A10 relative to the Lagna and the AL will also show several things. If it is exalted and well-placed from the Lagna, it will show fortunate application of creative intelligence/ energy as a Graha would do for the purposes of attaining an adequate place of work that would prove worthy for the real self. Suppose, the lord of A10 in this case is exalted in the 10th House from Lagna. This will predispose the nativity to celebration of the workplace in real terms as the 10th from Lagna is the zenith of the chart. As the 12th Lord exalted from Lagna, it will instill either delay, separativeness or some difficulty as well. As 12th Lord, it may send the native off to foreign lands for official work. Just by way of information, if this occurs for Simha/ Leo Lagna, Parashara says that the Moon as the 12th Lord exalted in the 10th is a Rajayoga.

This exalted planet in the 10th from Lagna should also be seen from the AL to show how the intelligence that appropriates the place of work is being perceived by others who are aware of the life of the native. For example, if this lord of A10 happens to be in the 7th from AL, it will give a Rajayoga for undying fame according to Parashara. Exalted planets in the 7th from the AL show that personal interaction is elevated and the fame of the native shall remain even after he has passed away. It could also show either gain from partnerships as the world sees it or gains through the marriage at a visible level.

It can be appreciated that these techniques take chart interpretation to newer levels where additional information is forthcoming.
Upapada Lagna (UL) is the Arudha of the 12th House and shows the external manifestations of the spouse. For subsequent alliances, the 8th from the previous UL ought to be considered. The location of the UL and the UL Lord both from the Lagna and the AL should be analysed. There is a distinction between the UL and the Darapada/ A7. The UL pertains to marriage as it is the Arudha of the 12th House which is loss of the matters relating to the self. Marriage is a relationship that involves relegating one’s own self to the background in favour of the relationship. The Darapada is the external manifestation of the matters of the 7th House, partners, interaction and sexual behaviour. In the Rashi Chakra and the Navamsha, the A7 will indicate details of the native’s sexual life. If the UL is well placed from the AL but the A7 is in a Dusthana, the couple may live together but sexual happiness may be lacking in the relationship. If the Lord of the UL is exalted in Rashi and Navamsha, it will indicate a spouse from a family more elevated conventionally than that of the native. And vice versa. If there is connection between the Darapada and the UL, the marriage may have resulted from prior intimacy. Parashara has laid down rules to judge the longevity of the marriage. While the UL shows the spouse, the 2nd and the 7th Houses from the UL, just as they do for the Lagna, show the length of that particular marriage. Thus, if the 2nd from the UL is afflicted by malefics or debilitated Grahas, the length of the marriage is suspect. The strength of these indicators ought to be checked in the Navamsha and the Navamsha UL and other Padas should be evaluated independently of the Rashi chart as well.

In the same way, the other Arudhas have to be judged from the natal Lagna and the AL. The Dhanpada / A2 is the physical manifestation of assets of a movable nature. Its location from the Lagna and AL is of importance in judging the overall wealth of the chart. Thus, the Arudha Padas are invaluable in estimating propensities in the chart.

THE CONCEPT OF ARGALA:

Argala means intervention or influence. The 2nd, 4th and 11th signs from a particular Bhava have primary Argala on that place and the same can be said for planets posited therein. The concept of Argala can be applied to planets as well. The 5th and the 8th Houses have Secondary Argala and this influence exerts itself it ways that are less conspicuous than those of the Primary Argala. These Argalas are obstructed by planets and signs in the same place from the original sign or planet under consideration, counted in reverse. Thus, the Argala caused by factors of the 2nd House, whether sign/ planet is obstructed by the factors of the 12th House from the planet or sign, since it is but the 2nd counted in reverse. Similarly, the Argala caused by the 4th is obstructed by the 10th House from the planet/ sign since the 10th is but the 4th counted in reverse. In the same way obstruction for all Argalas, whether Primary or Secondary, should be understood. The Argala caused by natural malefics causes Papargala or malefic intervention and that caused by natural benefics is Shubh Argala or benefic intervention. The Argala caused by signs and planets in the 3rd from a reference point is called Special Argala and this cannot be obstructed.

The importance of Argala is acute. Consider a chart with Dhanu/ Sagittarius Lagna rising. (Birth details withheld for reasons.) Though the Lagna and the 7th are afflicted by exalted Nodes, the Vimshottari Dasha sequence is Guru-Budh/ Jupiter-Mercury. Jupiter is the retrograde Lagna Lord in Pisces in the 4th House causing Hamsa Mahapurusha Yoga and Budh is the retrograde 7th and 10th Lord in the 10th House causing Bhadra Mahapurusha Yoga. Even though Budh is the Badhakesh/ Obstructing agent for Dhanu Lagna, its exaltation in the 10th House ought to be a very good placement. The Moon is exalted in a Vipreeta Raja Yoga in the 6th House from the Lagna as the 8th Lord of the chart. Mars, the 5th Lord of the chart is in the 11th House of gains and is excellently placed as a natural malefic in the 11th House. Even though Sade-Sati has been going on for the chart, the real source of the terrible financial and other troubles in the chart is the Retrograde Saturn in the 2nd House. Saturn has unobstructed malefic Argala on the Lagna. Thus health and the personality would carry attributes of Saturn. It would also show a lot of nicotine and alcohol consumption as Saturn in the 2nd House would impact the personality from the 2nd House of food and other intake in a malefic sign Capricorn. This is also the cause of non-accumulation of wealth and movable assets. As the lord of the 2nd in the 2nd House, Saturn, empowered as a retrograde malefic gives grave and controlled speech, especially since Mercury, the significator of speech, is exalted. The main point is that the malefic Argala of Saturn causes paucity of money and makes the personality emaciated and otherwise Saturnine. There is also a malefic Argala on the 4th House of family life, since Saturn in the 2nd is in the 11th House from the 4th. This is obstructed by the benefic Argala of the exalted Moon. The native may want to psychologically transform the domestic environment and would probably succeed since the Moon is more powerful than Saturn in exaltation. But Saturn would also not be defeated easily due to its retrogression in Capricorn. The wisdom and optimism of Guru wants to assert itself through the Argala on the Lagna from the 4th House but the trade minded and fickle Mercury corrupts the purity of Jupiter by obstructing the Argala. This also manifests as verbal jugglery to get out of trouble at the cost of principles. Mars has an unobstructed malefic Argala on the Lagna, making for rage and violence in the personality.

Thus Argala explains some surprising features of life that may not seem explicable merely by an analysis of some of the best Yogas in charts.

RASHI DRISHTI/SIGN ASPECTS:

These must be used along with the better known planetary aspects. All mutable signs aspect each other by sign sight while all movable and fixed signs aspect each other except the one adjacent. Thus, the fixed sign Taurus would aspect all the other movable signs: Cancer, Libra and Capricorn but not Aries since it is adjacent to Taurus. Sign aspects are permanent influences and are a mode of awareness. Signs and planets aspecting each other by sign sight are aware of each other and are thus deeply conditioned by mutual influences. Planetary influences, by contrast show the desire of the planet to influence things. To be sure, this is a powerful way of life events unfolding but shall depend upon the power of the aspecting planet. Thus, only when a planet is sufficiently strong/ weak is its aspect felt properly. Sign aspects always make themselves felt.

NARAYAN DASHA:

This is by far the most potent predictive tool in the planetary periodicity schemes along with the Vimshottari Dasha. This is a Dasha/ periodicity of signs. Its computation is beyond the scope of this paper but the same can be learnt from the appropriate text books. Narayan Dasha lays down the plan that the Sustaining Forces have for the native. In that sense, they are deterministic in nature. While the Vimshottari is individual centric, the Narayan Dasha fosters events that visit the native regardless. The Dasha is to be judged relative to the Lagna, Arudha Lagna and also with the Dasha Rashi taken as the Lagna. The rising of the Rashi is also relevant. For Sheershodaya Rashis/ Rising Head First, the results of the Rashi are felt in the first one third of the period while the other two periods of a third each of the overall period depend upon which of the following factors is more benefic: the Lord of the sign on the one hand and the planets conjoining or aspecting the Dasha sign on the other. Pisces gives results in the middle third while the Prishthodaya Rashis/ Rising Hind First reverse the sequence of the sequence given above. The transit of Saturn and Jupiter relative to the Dasha sign can be relevant. Determination of Antardashas/Sub-Periods is beyond the scope of the present effort. The idea is to emphasise the importance of this Dasha. For example, in the author’s chart, Kanya/ Virgo Narayan Dasha started from June, 2004 but since Shani was in Kantak position in the 10th House from the Dasha Rashi, the results of the Rashi could not obtain fully. Kantak implies a thorn, where even a lion walks with a limp. Kantak is the location of Saturn in the first, eighth and tenth house from either Lagna, Moon, AL or the Narayan Dasha Rashi. But just as Saturn moved out of Gemini, the 10th from the Dasha Rashi and due to the transit of Jupiter, the Vimshottari Dasha lord over the Mantrapada/ A5, certain important remedial measures could be performed which led to obstacles being almost miraculously removed. Narayan Dasha Rashi being in the 2nd from Lagna and 11th from AL has brought gains and certain positives for the family. From the Dasha Rashi, there is Hamsa Yoga and Bhadra Yoga as well as a Dharmakarmadhipati Yoga/Yoga of the 9th and 10th Lords, in the 10th House from the Dasha Rashi. This has been instrumental in dissolving a work imbroglio that had persisted throughout the Sade-Sati, i.e., for 7 years and more.

OTHER CONSIDERATIONS:

Jaimini astrology is to be applied simultaneously with Parashara’s BPHS. The Sutras/ dicta in Maharshi Jaimini’s Upadesha Sutra (MJUS) are invaluable for Jyotish practice. Insights into the Saptamsha/ D-7 chart and Navamsha are just some of the examples that are dealt with in detail.

Certain features described in this paper are to be exercised in association with the generally known factors like Yogas, placements of planets and functional or natural status of Grahas. This might yield fuller chart interpretations.

ANURAG SHARMA
ADVOCATE
NEW DELHI, INDIA.
WEB: http://www.planetarytransformation.blogspot.com/
MOBILE: 9350913639

Traversing The Monomyth With Vedic Astrology

TRAVERSING THE MONOMYTH WITH VEDIC ASTROLOGY

Mythic form astounds with its conservative and eternal efficacy. Joseph Campbell culled out a standardized model of the heroic mythic journey from deep investigations into romantic, mythic and spiritual literature of all major civilizations in the world. In The Hero With A Thousand Faces, Campbell presented the reader with a standard pattern of the mythic journey, which he called the Monomyth. This suggested, that although there might be variations in the theme of the heroic travel, the theme itself was one and replicated itself in the myths from the various parts of the world. Comparative Mythology presents the seeker with a very reliable guide map with which to understand and project the journey of life. The Monomyth divides the heroic adventure into three stages: separation, initiation and return.

Vedic Astrology (Jyotish) is a predictive art devised by the Brahmin or Vedic seers of Ancient India. Though planetary symbols and common astrological features are involved, the poetry involved with symbolic interpretations is conditioned by the profound spiritual genius of the Upanishads and a destined fabric emerges in any given horoscope. Without delving into the philosophical debate centered on Freedom and Determinism, an advance is made over mythology in that it is possible with Jyotish to actually view the specific psychological and material path the Hero is walking; sometimes before he actually gets to a given point in the adventure, one can decipher the landmarks in the journey. This can be a very significant insight in the framework of psychotherapy and comparative myth. It instills a clearer element of fate and an active Power whose working through the adventure can be gleaned by operating the ancient formulae given by the seers. Jyotish is considered a vast ocean and the multifarious techniques provided, if combined with the known features of the Monomyth and the essence distilled from literature relating to personal growth, whether composed in alchemical terms or otherwise might substantially add to the clarity of mythic understanding.

Various questions immediately clamour for attention. Although mythic texts and commentaries are firm in their belief that each person has the hero potential as it were, they also point out that not everyone has a destiny. There is the problem of working out an objective hero-potential in a chart but this is not an inevitable problem. Jyotish is an art that makes use of scientific and mathematical principles. Chart Interpretation is mostly a synthetic art that bases itself on a strict application of permanent principles. Thus, the problem is not so much of working out if or how much hero potential exists in a chart. Any investigation of this would necessarily be subjective and would place at the disposal of the astrologer the judgment of the presence or lack of heroic quality. This cannot be, for an individual on a heroic path is not dependent on external opinion for approval of his destiny. Society looks to the hero to show them newer realities or a renewing of the eternal truths as they apply to a given time. Working with heroic potential in a chart after the individual has been isolated as carrying the seed of change, whether relative to his own life or that of his group or society or nation is a different proposition. This is what astrology is about: the analyst works with the chart and gives a subjective opinion. However, like all analyses, this too is not oriented in verdicts; rather it is an exchange of ideas and psychological insights. So, we can comfortably allow for heroic elements in everyman’s life even though it may appear to harbour nothing remarkable to the societal eye. On the other hand, the transformation of the individual may be so conspicuous so as to be heroic in every sense of the word, with sufficient destiny content to be able to make a difference in multiple parallel universes, and if such a psycho-spiritual churning also happens to occur in an artistic consciousness, then the results can be eminently far reaching. Jyotish will make no distinction between any of these various models, so different qualitatively and externally.

The other main query is to determine if there is an equally standard monomythic counterpart in Jyotish Yogas (yoking; combinations; features describing standard results modified only by synthesis but eternally true) and planetary Dashas (periodicity) to determine if there are permanent laboratory-type linkages where an astrologer brooding over charts suddenly finds one with objective hero-potential, blessed with acute timing and runs out screaming that he has found it, Archimedes-like, with or without a towel. Not likely. Jyotish does not operate that way. We have presupposed the arrival of an individual, who is the main player in his hero-journey, and his chart accompanies him. We ought not divorce the native and the chart, since they are but one. The research-minded astrologers can certainly contemplate projects where synchronicities are captured between heroic adventures and static-dynamic factors operating in a chart but that is not our focus in this paper. The endeavour here is to converse, much as the psychotherapist would, and determine the destined features in the chart that constitute the framework of the life of the hero, his traumas and victories, his histories and futures and the exact station he is at in his growth and advancement. Far more difficult and crucial avenues exist that call for Jyotish investigation as compared to tabulating coincidental data, although the latter is perhaps more or equally attractive for those based in accountancy and science. One of these absolutely crux factors is finding whether the hero is actually a hero, the genuine article or a pseudo-hero deluding himself to avail of some handy escapism while claiming a grandiose scheme in which he is participating. It is possible that this pseudo-hero will be found out before the adventure is complete and sometimes when the lie is found, there is a suicide, or a burnout or a collapse. This case has to be further distinguished from that of a clown, who genuinely participates in the adventure but does not achieve the objective or the final elixir.

This is where Jyotish can transcend anything else known to mankind. The psychological collapse of either the pseudo or the genuine hero, for instance, can both be distinguished and predicted with analyses directed at the radical Moon, Cancer, the 4th and 5th Houses, the Lagna (Ascendant) and the concerned lords. Most likely, the strength of the Moon will probably give a clear-enough indication of both how things will manifest and how powerful the emotional grounding is to absorb the trauma associated with the journey and how willing the hero is to yield the psychological boons attained after the battle. Not only a distinguishing clarity but a whole parallel system is made available by astrological delineations, which does not have to mean proof of an exact correspondence, but a crisp, almost unambiguous description and depth-analysis of the deepest truths of the heroic existence. This at least doubles the power of the hero’s adventure since mythic archetypes tend to lose the vibrancy with which they nourished movement at the outset. They appear cast in stone and as the hero comes to newer junctions they are recognized with not much more than a dull thud. This may be so in part due to the searing intensity of the participation and the very real challenges that confront the neophyte, numbing both the stimuli and the responses. It is clear in the works of Joseph Campbell, that despite his Catholic grounding and almost unparalleled expertise in myth, the work is almost archeological in nature. There is a sense of cold description of concrete pathways, reliable maps by following which the hero shall never be lost. But in this method, joy and passion take a back seat and Campbell even blames passion for the loss of form and grace in mythic life. Also, he confesses that there is no saying what exactly the limits are as far as metaphysical possibility goes. He has forsaken the experience of a saint since the dancing amidst systems has its price and energy is not focused enough to yield an experience of a breakthrough.

This problem of a spiritual drying or its absence at the outset, since mythological perspectives do not necessarily presuppose an availability of spiritual resources, is completely resolved by Jyotish accompanying the journey or forming a part of it since the unique thing about Vedic or Hindu astrology is that it forms a part of the Veda, the fundamental religious revealed truth of the Hindus. It is one of the limbs of the Veda and astrological peculiarities find repeated mention in the Hindu Epics and Puranas. The point is that Jyotish is deeply connected to the whole reservoir of Hinduism, that universal religion which has nourished countless seekers from all over the world without making any rigid demands of them whatsoever. All through the body of Jyotish are strewn sensitive triggers that yield magnificent insights once they are touched, deliberately or accidentally. Not much is to be made of intent or the lack of it since the adventure itself can result as a cosmic whim and not a deliberate design on the part of the hero. Though it is a fact that Jyotish formulae, planets and deities are all linked to a myriad source-pools in Hinduism, it is perfectly possible, and indeed this is the way it happens at times, that only functional astrology is addressed and the bare minimum of Vedantic or Hindu thought is encountered. So while Hinduism itself is a neutral religion talking of a neutral entity in the highest flights of its philosophical thought, The Upanishads or Vedanta, Jyotish will not require an in-depth understanding of the varied and seemingly endless religious literature of Hinduism. The most important reality regarding spiritual nourishment on mythic pathways is that planetary energies are just that: energies. They are spiritual constructs that manifest in pragmatic domains as well. Thus, the initiate has access to both the worlds within the confounding reality of the adventure itself- the world of the spirit proper where impossible delusions and miraculous insights abound, as too the magical transformations in the extant landscape and his physical truths. Obviously, since Jyotish is a lifelong system, assuming that it is to be accessed once the adventure culminates, Jyotish will continue to perform both functions for the transformed hero. A key might lie here, capable of resolving the possibility of a gross situation that arises on the culmination of the adventure, namely that the society is unwilling to accept the boon or that what the end-results is for the hero has very limited validity for the common man at large. In this situation, till the heroic spiral spins out another adventure, Jyotish will form a bridge between the worlds of light and dark and an eternal trophy, a perpetual proof that a diving inwards had once occurred that had exploded the world into one that may never have been contemplated. This function of Jyotish is not primary or even necessary; it is a great blessing in a scenario where challenges do not cease at all. In a nutshell, whether literature itself becomes a base of the journey or not, deciphering planetary energies and their play in the chart, automatically ensures a deep, eternal spiritual injection which will continually cleanse the body-mythic.

Abstract correspondence between planetary potentials as manifested in Yogas, amenable to a triggering and activation by the dynamism of periodicities, and the archetype of the hero’s adventure is ruled out since there is no tool in mythic unraveling that can predict which mythic element will undergo incremental modifications and which reductive. In view of the inherent fluidity of the journey, linkages and simultaneities have to be pondered only once an adventurer is isolated and a landmark of the mythic journey has manifested. Therefore, rather than establishing cast-iron rules about propensities of certain Lagnas, Yogas and other features as embodying hero-potentials, the learned astrologer well-versed in mythic lore and preferably having undergone a mythic transformation himself, would be well advised, as indeed in all Jyotish, to judge from chart to chart what these planetary energies are doing. However, having said this, there are only nine planets used in Vedic Astrology, and their significations are well known. It is not impossible to conjecture a broad thematic in Jyotish terminology where counterparts can be envisaged to the various demons, ogres, helpers and other players in the mythic drama. The difference is that this counter would be mature, based on scriptural classics and universal understanding of Jyotish tools. Also, just as the Monomyth exists validly even though it is completely accepted that considerable modifications to it may exist in individual cases, so too can we postulate the main players in the real-life personal growth in Jyotish terms, even though this may be subject to considerable modification in individual instances.

The first phase of the adventure is called the Separation. This is a cutting away from the immediate societal setting so that the environment that has shaped the future hero’s life thus far is to be wrenched away from him. This can adopt any means to accomplish itself. Either the hero deliberately sets out or is lured out or it is just a matter of chance, a twist of fate that lands him in a situation he had never contemplated. Any of the nine planets may symbolize the call to adventure, which comes in the hero’s old environment itself, but there seems to be only one planet capable of effecting the crucial and unyielding separation and fostering the cold, dank crucible which will shape the hero’s destiny: Saturn. One other thing is to be noted here. Depending upon the magnitude of the adventure, other factors like a Dasha Sandhi, a change of the major planetary periodicity, might play a big role, since this is the planet, which is basically in charge of all affairs of the individual. The Vimshottari Mahadasha lord is being contemplated here and the bare minimum period would be 6 years in case the planet involved is the Sun. The period can go up to 20 years in case of Venus. Saturn is the natural significator of misery, separation, humiliation, outcastes or the lowest rung of society: this can be interpreted to mean a psychological deconstruction where the hero is incapable of participating at the societal level, pain, sorrow, intense mental torture, depression, failure, perversion, a serious cramping of style or what comes naturally to the person, cold heartlessness: a valuable attribute for a Cosmic player who has the onerous task of killing the erstwhile psychology so that the person can be created anew. Saturn can act either in the Sade-Sati, the seven-and-a-half years transit on and around the radical Moon, or in the 19 years long Vimshottari Dasha or both. Another possibility is the simultaneous or independent existence of Kantak Shani, literally thorn, showing that life becomes a limping, dragging affair. If Kantak exists independently, it would more likely be a preparatory ground for more serious trials, assuming it is a hero we are considering, particularly if this is reckoned from the Arudha Lagna (AL) showing setbacks in perceived existence. The removal proper would have either Sade-Sati or the Dasha as the driving features of the separation. The intense mental danger in symbolic literature can only be precipitated by Saturn. Rahu cannot do it: impacting the Moon it will delude and force addiction or enhanced creative outputs. The almost schizophrenic disaster, so closely associated with the breaking down of outmoded personality traits, can only be brought by the planet that embodies reality, employing completely ruthless means to establish an altered reality scenario. Although, mythic adventures are possible that are focused on the society or the country, they are basically more distant from personal concerns than is an immediate mental reorientation of such a drastic magnitude. And there is nothing to say that boons will not emerge from this Moon death and rebirth that would be enormously important for the people at large. Thus, a romantic hero is envisaged, one who is seeking to know himself as a center of the world and to reinvent himself with various systems that he finds himself exposed to from time to time.

To work with any combination of planets will reveal the overt and concealed tendencies operating at any given time. It is obvious that separation cannot happen in the blinking of an eye, even though the call itself may be sudden and quick. This would involve a planet working just before the separation occurs. The herald to the adventure can be someone considered evil or useless or unimportant. Mars Antardasha (AD), a sub-period in the Vimshottari can precipitate a sudden, violent event. The violence need not be at a physically belligerent level; it could be emotional rage or an incident involving a glimpse of power that is lacking in life at that moment, or lust breaking through prior barriers to expose worlds hitherto concealed. This would be also contingent on the Yogas that the planet participates in so if Sun participates with an inimical planet like Rahu or Saturn, there could be some huge setback in power or parental authority or work, depending on the age of the native. In this manner, the various natural and chart significations of the concerned planets will deliver a pictorial framework of how exactly the initial threshold was crossed. There is also the problem of the refusal of the call to adventure but this shall be ignored in this paper, as we are concerned with a functional, at least at the outset, hero journey. This does not rule out anything. A failure before take-off can be judged as effectively as anything else but that is not the subject matter here. What is of paramount importance here is the fated quality and Saturn is an undeniable focal constant. Saturn is the ruler of fate or deterministic events in destiny. No matter which planets are operating as heralds, Saturn provides the destiny molecule. Since Dasha Sandhi also operates slowly the hero may try to escape back to the comfort zone of the old environment but for a successful hero journey, these attempts must necessarily be fraught with total failure. It makes Jyotish sense as well since the preceding period seeps out in the Sandhi and the arriving one rarely gives full results right away. It is reflective of a going away and a coming to. The ponderousness is enhanced by the slow and unrelenting drudgery of Saturn. Saturn is unavoidable fate and as this inevitable Karma it begins to overwhelm the Moon by transiting the sign just preceding it. The indicator of all manifestation and social interaction, along with the perceiving mind is the Moon. All these factors take a fated blow. There is no recourse, no option except to affirm what Saturn has ordained. Suppose Saturn becomes the lord of a sub-period during the Sade-Sati, the period can get truly very difficult and psychological survival becomes an important question.

When separation is considered, it cannot be assumed right away that we have a Puer Aeternus at hand, waiting to be transformed by the cold and realistic Senex world of Saturn. It is quite possible we may have someone who is basically nothing at all, even though glimmers of a distant potential may appear vaguely from time to time. This sort of a covering of inherent possibilities is easily envisaged in Jyotish. Just one example could be the mysterious and amazing association of Rahu with the Moon. While on the one hand, this is perhaps the most conspicuous combination for creative expression, especially fiction writing, since what is fiction if not Rahu’s psychological and delusional lying with respect to the static reality of naiive realism, on the other it demonically gobbles up the frail God of emotions fulfilling the timeless animosity. This latter bitterness that rises from the luminaries’ complaint to Vishnu finds frequent manifestation in complaints against the native to authorities regarding his emotional motives and a potent association might involve ridicule of his assailed mentality. Even if another person does not do this, the native himself will attack his own mind from the Rahu-quarter, curling up in fear at the cosmic dragon’s vicious flames that poison his fragile mind. This example of denying the hero with any overt skills is not lightly rendered. It is chosen since this case actually occurs in fact where the human being is not a Dwija, the twice born; he is merely born from the mother’s womb and is only an instinctive animal incapable of tapping into the refreshing streams of divine eternity that spring all around him. Only, he cannot see them. Thus he is utterly and dangerously alone in the creation, cast adrift in currents he does not at all understand. He survives by instinct and divine protection. There is no rational explanation for his survival with so much vulnerability around him. It is this writer’s opinion that even though we may not encounter this typified hero very often, it is precisely this hero who is contemplated in myth, the one of low birth who is set floating on the current in a tiny basket and finally becomes a stalwart king. (There is little chance that once he does become king he will throw up his arms like James Cameron and squeal that he is the king of the world, embarrassing even those who do not know him. One can throw up the arms, just for a light workout, but that squeal is a bit much.)
So, in order to present a stark contrast between a state of not knowing at all and those that shall arrive later, a chart with a Rahu-Moon combination, preferably where a relevant Dasha activates this combination, is the ideal situational component. Vimshottari is of utmost importance here since it is not only the most efficacious Dasha described by Parashar but is also the most accurate indicator of mental states. If the Rahu-Moon combination is formed in the 5th or the 9th house from the Lagna or the Atmakaraka, it forms Shakti Yoga. This is a specific combination for enormous power that can alter world events if the chart supports this conclusion. The power can be exercised for destruction of either good or evil, and this fact shall be determined by whether benefic or malefic planets respectively participate in the said Yoga. In mythic terms also this finds an exact counterpart, since we have instances where mythic understanding and power is used to accomplish ends at both extremes of the spectrum. However, Shakti Yoga is a permanent feature and may or may not be triggered by a participatory periodicity, especially in the Vimshottari scheme. The reason is that the static nature of the combination is due to the contemplation of Rashi Drishti or sign aspects rather than planetary sight, the latter being a greater indication of mental desire to accomplish things. There may be irony here, in that the Vimshottari of the participating planets may not give any hint that Shakti or power exists in the chart. Either a relevant Rashi Dasha is required or even more importantly, any auspicious Vimshottari Dasha that shall bring the higher aspects of the sullenly destroyed base matter to the surface. Apart from the Will of Brahman, nothing can bring together all these factors in just the right measure, at just the right time and that too only in a chart where talking about these factors makes sense.
Pausing at this point we must introduce two central points:
1. Even though it was clearly recommended that the Jyotishi, in this case also a successful adventurer must never judge a chart for hero-potential in abstraction, at the same time it must be obvious to all readers that when we talk of power and potential in human life, in astrological terms this must always mean powerful planets in the nativity. This is a necessary condition but one that must be looked for after the heroism shows itself either in death-like defeat or something highly unusual, since the hero is an elite.
2. The mythic journey of the Hero is no limp poetic incident that one interprets at leisure after it happens and compares notes with previous accounts of the same. The horoscopic chart will reveal exact events, timing and the measure of strength of the adventure. Thus, materialist mythology is useful for the blind man trying to find a foothold: ideally it is a potent and wonderful tool to sober the acute agony of the separation and to comfort the utterly pathetic hero with the information that not only is he not alone in his historic plight but also that all through the journey of mankind, chosen individuals have taken the task upon themselves to drink the poison of the collective humanity, Shiva like, and what is more, to digest it, rather than merely hold it in the throat, for out of assimilation will emerge the elixir of immortality.
The heroic tripod for the present day will rest on psychology, intellect and spirituality. The potion attained may be primarily individual in nature and yet benefit others. The massive problem confronting the world today is that there is no myth capable of satisfying the human need for sane reference in a world that is changing faster than the blinking of an eye. Jyotish is the only possible framework that can augment the valuable psychotherapeutic and mythic understanding we already have. Jyotish speaks a universal language. Even though it is a formal part of Hinduism, it makes no distinction between colour, caste, religion, nationality and race. All that has to be exercised is a modification of the theme by the Jyotishi, depending on the Desh-Kal-Patra, that is, an accounting for the differences in country, culture and individual.
If we replace the hero adventurer just taken with a man of puer tendencies, we would probably have to replace the separation Vimshottari with that of Mercury, placed in strength in Gemini, Virgo or some other benefic sign so that there is overwhelming artistic potential but without the realistic grounding of the senex, and that the quest will be necessitated to render the one-dimensional person a functional center of the universe. Just so, a misplaced sense of ego in a Sun Dasha could be the initiatory impulse with higher functions of the solar energy, like Brahman consciousness and a mature viewing of authority and power as one subset of the eventual gains. Once again, all kind of combinations reveal themselves depending on the planet chosen at the time of separation. But none of them actually work as effectively as the Rahu-Moon radical potency, just waiting to manifest the diametrical polarity extant in the world, one with no hope, no insights and no restraining formula and on the other hand, an equally powerful self-sufficiency. This appears to be a superior paradigm since it illuminates the real concept more clearly due to the contrast involved. This contrast is useful even otherwise since the adventure is always from one stage to another, even though it may not be a linear progress. There is optimism involved in choosing a protagonist with Shakti Yoga, inactivated thus far; all that has come to pass is a blind assault on the person’s life. This has to be distinguished from perceptions surrounding the native. These latter have nothing to do with the actual state of affairs, at least not in principle. They properly belong to the Arudha world, the significator of which is the fickle, impressionable Moon, providing the gloss that sustains Maya, the illusion of the world, either through conventionally positive features falling in the kingdom of Pleasure, or its opposite, Pain. Both these qualities help to keep the illusion in place and they are very real within the Mayik framework. It is quite possible to spend innumerable lifetimes bobbing between this and other pairs of opposites without ever realizing that even though their effects have doubtless significance in existence, they can at least be seen for what they truly are. Arudha worlds can be studied through houses reckoned from the Arudha Lagna or from Arudha Padas of the various houses themselves. Thus we have the comic possibility of there being nothing but a realistic vacuum in the initiate’s life at the time of separation and yet at a visible level of perception, there could have been considerable achievements and milestones. This is a Jyotish counterpart to the philosophical problem of Appearance and Reality, only in Jyotish there is no problem, just a solution and its clear visibility. This unambiguous visual is what Jyotish promises always since it is Gyan-Chakshu, The Eye of the Veda Purusha. Its primary function is to render visible what cannot be seen with Mayik eyes; no philosophical banter is required. (This has serious repercussions: so much coffee shall go undrunk in college cafes and filter-less cigarettes may become passe.)
Anyhow, the optimism is necessary, since the fresh sanguinity will be a counterpoise to the lengthy delusion. A Shakti Yoga Rahu, and if we further assume the hero to be a young man, yields a possibility of cosmic reversal. Jupiter always follows Rahu in the Vimshottari sequence and no better reversal is seen than in the total contrast between their personalities. Also, Jupiter is obviously the natural significator of optimism, divine sight and wisdom. Obviousness explains the distinction between aspiritual mythology and Jyotish. Guru must already signify confidence and substance since we have ruled out poetry as a dominant theme in Jyotish. We have the happy chance of being quite factual about magical transformation, something we cannot risk due to the complete fluidity and absence of the predictable fate-seed in material myth. Further, Jupiter is also the ruler-preceptor of the Vimshottari and could indicate mastery and unraveling of mental manifestations, since Vimshottari is a Nakshatric Dasha, based on the natal constellation occupied by the Moon. Thus, while Parashar has hailed it as the most useful Dasha for Kaliyug, it is mind-centric even though its predictive acumen is immense. This is because the mind has a reciprocal relationship with events; both influence each other in a set relationship. If they do not, then we have a mental illness showing some sort of dissociation. We cannot contemplate a Saturn period following a Rahu periodicity in Vimshottari since this would be intolerable for the raw and frail hero. He will succumb to the inhuman pressure. This would not be a case of the pseudo, and the reader would have noticed that an abrupt and tragic end was not ruled out for the genuine hero, and if Sade-Sati is added to this imaginary scenario, there is no chance of heroism manifesting. Thus, Saturn does not follow Rahu in the Vimshottari sequence, Jupiter does. Even a Saturn Antar in Jupiter Dasha can be extremely challenging as mentioned earlier. In the eye of the parallel Supreme Universe, this must be basic mathematics. Saturn is the significator of loss and misery and if after 18 years of Rahu, in Dasha Sandhi, Sade-Sati, if all the hero looks forward to is more undiluted misery, where is the contrast, where is the movement from point A to B and where is the realistic chance of even a theoretically winnable battle. By a parallel Supreme Universe is meant a system that puts free will in our universe in the same bracket as determinism, only that this bracket does not exist in this universe but in that.
Just as we can write Jupiter, rub it out and write Saturn, we can posit the existence of a divine scheme where this happens with the Vimshottari, as we know it. That it is not so shows destiny in much the same light as it is seen in the determination of whether someone is finally to be a hero or not, whether someone is to be a pseudo-pretender or the real thing and also if someone is to be a focused attempter but fail miserably and never have anything to show for it. Whether this last person will be seen as someone who flew too close to the Sun or as someone who bit off more than he could chew is again a factor that is contingent on how things are stacked in the charts. Just change the angle a little bit and the whole hue of the subject changes. Victory and defeat are almost fused; only Karma and relative station along the Karmic journey decide which is which and who is who.
Once again, symbolic linkages can be established between the child of the low birth cast away and the deluding, difficult to understand operation of Rahu. There is no need to equate literally. All that is required is to duplicate the difficulties associated with life realities as seen in one language, in the other. Thus, though the image of the helpless infant flowing along rapid currents in a mere basket is suggestive of a particular age, it is true that people come to maturity at very different times depending on the texture of their personal journey. So the helplessness and survival despite a psychological infancy and been tossed around in dangerous waters where predators abound, could be situation that extends to youth or even further. It would depend upon specific periodicities that have operated. However when we omit the puer we also omit starting strengths and though this makes the journey remarkably tougher for the hero since he has no active skills to fall back on, actually that is not a matter of concern for the observer. This is so because the quality of fate will ensure that the latent skills that have only shone briefly thus far and that too for others to see now reveal themselves for the hero to learn them actively. This has to happen for the adventure to be successful. It may be difficult for the hero to learn things as he goes along, especially as these are the very traits that are to be his shields and weapons. Just as well, for what good is a hero who does not battle difficulties. For the contrast to be immense, and for the elixir to be composed of sheer invincibility, this is a welcome situation. When we introduced special points above, we contemplated very powerful planets in the nativity along with assailed ones. The former arising, phoenix-like, and the latter ensuring that there is fertile ground to plant the seeds of growth in. Having chosen Rahu-Moon’s dissipated fabric, the contrast of Guru is nothing short of an antithesis. Guru is also the preceptor of the Gods and the Gods are interested in the preservation of their field of play; this is how they get their excitement. The deity associated with Jupiter is Indra, the forgotten king of the Gods. In our case, he is so utterly discarded in the preceding blindness that His supreme presence, with Thunderbolt and all, in the chart is as good as a mistake. This is only concealment and not actual absence. If the floundering child is not a future king, we do not have an adventure at all but just an instance of another birth to do away some terribly onerous Karma, loaded in a Sisyphus incarnation. Depending upon the need, the kingdom could be purely internal or external or, more commonly, a mutually interlocking combination of both. The heroic tripod can be placed anywhere it belongs. The world needs a trustworthy mythic skeleton so that humanity can race along the path of technological progress that it has embraced with such fervour and success and for that we must have charts full and packed with genuine life nutrients.
Even though a specific tripod has been chosen in this paper, it does not preclude someone with a serious muscular ailment (Mars) or some other physical challenge (Sun), or indeed any other form of obstacle to be surmounted. There is enough play in the theme to incorporate all these variations. Generally, though, Dasha Sandhi and Sade-Sati appear to give a very solid Jyotish foundation to the mythic journey. Apart from the contrast and instilling a growth factor, the simultaneous presence of afflicted and powerful planets give the opportunity of having experience, that ultimate realization of the true worth of things, at least as they appear to the native. This individuation is the greatest beauty of western life. Combined with the universal power of Indian spirituality it is nothing short of fostering a unified revelation of the Shamanic breakthrough and the impersonal grace of Indian realization. This may also be an indication that liberation is not be found from actions but in them for one is always performing Karma in any incarnation: it is a given condition of life.
Both the puer and senex will come around after the chosen one dives deep, cut off from all he has known and understood, no matter with how much vagueness. The inexorability of fate and the chains that bind the hero to his new environment, deep in the center of the earth, of lost in the depths of the cosmic ocean, the hero undergoes excruciating agony as his natally afflicted blind mind is killed by Saturn’s unrelenting oppression. His futile adolescent attempts to flee have already met with failure and he finds no foothold to stop the slide. Unknown to him, benefic planets have begun to protect him and meaningful instructions have begun to arrive even in his solitary and maddening exclusion. He may view them as his pathetic life and its realities but these are the very basics upon which he shall build his remarkable enterprise. The Soul Of The World guides his every move. This is the Initiation that has begun without a clear announcement. The fluidity of the journey does not have clear demarcations between mythic zones. Only the compulsory Journal he keeps through these years can provide connective threads to the unbelievable events that occur. This phase is likened to a schizophrenic breakdown, and in the darkness of his soul, the hero may attempt to fine-tune his ego-death and the shameful perversion of his waking failure. This may take the form of almost total silence or in his infected, solitary privacy he may devise a twisted vocabulary of his own to ridicule the world that will have nothing to do with him before he can be effectively reborn. This is Saturn’s transformation of the Mind, a razor’s edge, and the slightest withdrawing of the benefic protection can be fatal. It will not be but it can be. There is just no power in our practical, soulless imagination that we call the world that can assure us that it will be one way or the other. Only occult ability can advise us as to the exact nature of the situation. Jyotish is really handy here. In some parts of the world, there is a phenomenon of seven years of bad luck if you break a mirror. In Sade-Sati there is total bad luck if viewed from a certain viewpoint but we can determine what is the underlying rationale behind this hateful killing. For the hero, the scarring of his insides as the mirror of his soul shatters, no matter how cloudy it may have been to begin with, is for a reason. The Initiation is too elaborate to capture in a brief essay. The groundwork is prepared by the scrubbing of Saturn and the areas of life that will be overtly affected will be indicated by the houses as counted from Ascendant, where Saturn influences the radical Moon. The actual understanding and teaching will emerge from the activating of the benefic planet, especially after Sandhi is over. In the sub-period of another powerful and related benefic, the hero will be able to lift up his head and peer around. He will try to speak, falteringly at first and then with increasing confidence. The betrayals and the end of innocence will become mature and transform into altered reference-frames that will herald a newer psyche. Though this is not the Return itself, it can be taken to be the twilight zone between the disappearance of the person and his recreated emergence. The suicidal and humiliation operation of Saturn on the Moon-Mind serves the purpose of bringing to light the absolute need for a drastic mental reorientation. The self-hate and fear are but indications of an inner incompetence to exist successfully. Once this is transcended, there is a polished personality that emerges. All the chinks in the armour have been so meticulously exposed, heartlessly and brutally by Saturn, that there is no option but to accept them, learn unequivocal affirmation, and then attempt to redesign the whole so that it can not only exist but also do so as a sort of model. Fear is often mere ignorance and immaturity that is being refused recognition. Thus the populist saying: There is nothing to fear except fear itself. In astrology, compulsive fear will be easily seen as a life attribute by the affliction to the Moon. Only two planets can bring fear of this quality, Rahu and Saturn. The other malefics bring rage and other qualities but never fear. Moon and Mercury and Lagna, as too these factors in Navamsha chart may bring attributes of this nature by associating with Saturn’s signs, this planet being the strongest significator of real and reasonable fear. Yet, as far as planets go, our attentions are to be focused on Rahu and Saturn. Assimilation of malefic tendencies is akin to battling a demon and emerging victorious. Even if the demon is immortal, his presence, once acknowledged and understood, is no longer threatening.
The transformed hero will only return for good once the Sade-Sati is over and another benefic sub-period coincides almost exactly, as if on cue, with this event. There may be an intervening period where spiritual maturity is the main idea, getting the protagonist used to the fact the Brahman plays in the world with different shades. The intense clarity of the Initiation will appear in a different light in the waking world. This is only natural but the hero is so used to his traumatic association with his crystal-clear ideas that the intervening phase just before a universally visible return is to ensure that the difference of shade and tone is not construed as a loss of the boons. The hero can return in any of the known forms and creativity is never disallowed in an adventure that is concerned mainly with creation anew of a decayed entity. He could escape, or be rescued from the outside or gently escorted by forces that appear as transformed as he is and those who have accompanied his journey. Themes of these two stages will be intertwined, depending on what horoscopic factors are afflicted by Saturn. The malefic forces will be significations, both natural and temporal of these planets, and their hostility will be transformed into a helping attitude and if there is a group tendency in the chart where benefics join hands and malefics show other areas then other avenues could open. Vipreeta Raja Yogas (VRY) could play a part since they involve association of evil lords with each other or with these houses. The very definition of a VRY is that it gives results fruits after great losses and misery but the benefits are also tremendous when they begin to come. Notably, Saturn is the significator of adversity, and its benefits will come delayed and with pressures. If the pressures are for a reason, then it will be seen that great things mature slowly. Saturn pressurizes underground, delays, toasts the soul in misery and adversity, so that all the dross is burnt and the higher lights of the planetary forces find adequate crucibles in which to shine. Hitherto battered forces, that harbour happy content within and are simply waiting for Saturn’s transit affliction to cease, can condition the return.
The end of the Sade-Sati is said to pave the way for a re-establishing in society, depending on the planetary configurations and transits that follow. Raw intelligence will find a focus with which to aim itself at study, analysis and life itself. Life is too diverse and beset with opposites; it is important to know what to spend time on. In our case, a lack of spiritual awareness will transform into a life led primarily by a practical understanding of the working of the spirit. The fears and joys, the highs and lows of the old psychology will become illuminated and the native will be centered enough to watch them unfold in his life, rather than letting mental forces rip him open whenever they pleased. Crucially, it will help if the Sade-Sati Saturn at some point in the entire also transits all the benefic strengths of the chart seven-and-a-half years period. This will ensure that an illusory ego does not come in when benefics apply effective potions on serious wounds. The real worth of the benefic forces is contingent on God. If misery overwhelms them through the Saturn transit, the anticipation of great results in the initiation will be fraught with greater despair. The other benefic transits will also not give the results they otherwise would. These occult arts are meant to provide an understanding of the Will of Existence and not to create conduits through which mental hysteria can be imposed on God. The remedial measures in astrology are an attempt to strengthen armours and sharpen swords, to create a system of workable pragmatic alchemy through Mantras, Yantras, Tantras and Gemstones. They seek to draw the best possible results from a given situation and could fall in the realm of free willed advance, the subset of which could be just as determined as determinism on planet earth, albeit in another structure in another reality. With the apex and bases of the heroic tripod so radically transformed, further judgment can be made of the intent of the one who has been so blessed. Just as Shakti Yoga when involved with malefics shows the destruction of evil forces, and when with benefics, the destruction of good, and the master of ritual can be judged by the aspect of benefics on the trines from Karakamsha along with the malefic influence that makes him an adept in the first place, the heroic chart can be easily seen as being a potent blessing or a dangerous curse. But these are secondary facts. An assumption is made that the romantic hero seeking transformation and growth and to couch his acuity in senex longevity is not one to abuse any visible powers that may exist in the chart.
While on abuse, different shades have to be both unified and distinguished. At one time, the frail base matter may abuse himself out of fear: this could be negative thinking or substance abuse or any other means. There could be inexplicable hostility in the environment which will make a later turning away more plausible so that deeper currents might be fathomed. Though this abuse has its roots in different places, sometimes within the hero and sometimes within people around him. But there is a unity in that it all serves a single purpose. The major difference is in the outcome. When adversity and challenges are successfully assimilated, we have an enlarged consciousness. Whether for himself or for the world around him, or both, a rebirth has taken place. In the absence of ritual, and focused education to accomplish this task, we must look to Jyotish to either provide a functional mythology that itself transforms or a pedagogy that aids this transformation in others. Like with other features, any number of combinations can be devised to work out the various functions that astrological symbols can serve.

ANURAG SHARMA.
INDIA.

Jyotish, Jurisprudence and Culture

JYOTISH, JURISPRUDENCE & CULTURE

Students in India are required to read, over and over again, that India is predominantly an agricultural economy. Agriculture, agriculturists, agricultural produce and agricultural land are all within the domain of Shani Dev (Lord Saturn). One looks on in amazement as field upon field of agricultural occupation passes by as one drives on the highways in North India. Shani is Vyapak (extensive), lording over the formerly untouchable (prior to the passing of the Untouchability Act), casteless, Shudras (the lowest caste according to the four-fold caste structure of Ancient India; again no longer applicable to anyone in India due to legislative enactments and the like) and all sorts of homeless, deprived and vagrant people.

It is not that merely because legislative enactments have been brought about to wipe out the discrimination that existed due to the practice of Untouchability and the caste system, the concept of caste has ceased to exist. Law relating to the masses (Shani) has ensured that the much needed respect and dignity be afforded to all human beings belonging to every strata of society. This is wonderful and ranks right up there with removing Apartheid in South Africa. But this is not the end of the story, rather the beginning of another inverse tale. Affirmative action in the USA to safeguard and promote the interests and rights of the black community (Shani), Civil Rights Movement (Shani-Rahu), policies of heavy reservation (50% and more!) in all government jobs in India, abolition of Apartheid are all works of Shani to bring to equality those who were treated unequally. However, this has spilled over into excess. Natural benefics denoting elitism (Guru [Jupiter] and Shukra [Venus], Brahmin ministers of the cosmos) protested against this doing away with merit altogether in India. This took the form of self-immolation, riots, protests, processions, marches and sacrifice of life by people of the formerly high castes (Guru, Shukra, Budh [Mercury], Surya [Sun], Chandra [Moon] and Mangal [Mars]), against the recommendations of the Mandal Commission calling for enormously high levels of reservation. One wonders if Rahu denoting mass movements, riots and uprisings would be actually interested in helping out the elitist and magnificent Brahmin ministers of Extant Life. This doubt has already been proved to be valid since loss of Brahmin life in self-immolation and loss of Savarna (with caste, formerly, before related legislation) life through shame, humiliation and failure at not getting what was due to one if considered solely on merit, has come to naught. There is a situation; in India which operates on the principle that using caste as a dominant or even sole criterion is the most adequate way to do away with the evils of the caste system as its operated in ancient India and beyond! That this appears to involve a mild paradox, if not a humongous contradiction, is a hopeless side-observation. The formerly underprivileged and discriminated-against benefit from reservation if they fall in any of the classes of Scheduled Castes, Scheduled Tribes, Other Backward Castes (OBCs): a magnificently up and coming category with various caste groups clamoring madly to be somehow included in it; if anybody is still left they can plead that they are Socially and Economically Backward, for the judgment of which it has been deemed that caste can be the dominant or even sole criterion, of course only with a view to do away with the evils of the formerly prevalent caste system and its inequities.

It is wonderful to strive for the equality of all human beings irrespective of caste, colour, class, race, creed etc. This is what fought racism, colonialism, imperialism, discrimination and abuse. It is great to have mass movements to free people of suppression. The author would happily include the Indian National Movement in this category. But is Robert Mugabe’s Zimbabwe striving for real equality when they burn down white farms and kill the landowner for good measure? Are Dalit (former lower castes, before legislative changes) leaders who live in gross opulence, having come to power stepping on the back of the poor and famished, really bothered about elevating the stinking, starved, charred-black people of historic low social stock?

Is it a Brahmin youth’s fault that some ancient ancestors lived by a different set of rules? Would his conscience accept the inverse discrimination against his intellect, hard work and merit? It must be noted that the so-called elitist, right-wing Hindu Nationalist parties are nothing but a fake, parallel universe pandering to a Shani-Rahu continuum, by claiming to safeguard the interests of the former Savarnas while in fact striving to increase reservation against the meritorious, to augment their vote base. This could never have been Shani’s genuine intent, to invert the former caste system, while having his signification-people claim they were doing away with it altogether. It is just being turned on its head, that’s all, in this Kaliyug while Shani’s pets take the chance to go on the rampage, abusing the limiting, contracting, severely structured domain of Saturn. This will not do. There will be a reaction from the natural benefics, Guru and Shukra though not through mass movements or taking to the streets, this being a domain of Rahu [North Node] who will swallow lives only to deceive, being true of the dictum Shanivad Rahu (Rahu is like Shani). Why would he compulsorily help Guru and Shukra, even though the latter is Daitya Guru (Preceptor of the Demons)? The Devatas (Gods) enforce their decree through Mangal, their Commander-in-Chief. Attributes of Mangal can be looked up in any standard or substandard work of Jyotish, the latter category being more plenteous. Injustice and disgusting prejudice is the same whether exercised by old-time elites or the new usurpers. It cannot last for very long just as the old abuse by the former higher-castes did not. People should understand this well.

Are the self-proclaimed saviours of the deprived doing anything to bring the illiterate to literacy or is this just going to snowball into a situation where those falling under reservation just need to be already at a graduate level in formal education where they are almost assured material security in some way or the other, no matter what happens to the lives of those possessing real merit? These advocates write Dalit columns, spewing hate at the former Savarnas. Are they actually embracing the dying, starving labour on the road or are they just cashing in while the going is good?

Few points emerge thus far:
Ø Shani would have intended fair treatment of the underprivileged, a doing away with discrimination of any sort, even in the mind of the former Savarna. Everyone must cultivate genuine respect and equality for all unless it is already cultivated, irrespective of what their caste is or their names are etc. This is Shani’s neutral equality.
Ø The law of the land as laid down ought to be respected and followed by all Indians.
Ø Social change must be brought about through constitutional means though at the present moment it appears difficult in a parliamentary democracy ruled by vote-bank politics.

A mere corrupted inversion of the old caste system will not do. Though Shani rules perversion, He is also a God, or God Himself, not a pervert. One cannot enact a farce in His Name. He also rules Karma, Kaal (Time) and Truth. Shani cannot be hoodwinked or denied.

It is felt that though the 6th House (H) indicates law and legal work, this will be related to litigation if linked to Shani, Rahu and Mangal, the last bringing in argumentation and adversarial relationships. This might also show up the dilapidated light (Shani) the legal profession is viewed in especially away from the cosmopolitan cities in India. The black robes, gowns and coats have traditionally been linked with Shani. Guru is also mentioned as a Karaka (significator) for law. Which is which and who is who? A potent Guru might link up with the 9th H of law and relates primarily to law firms; those of repute and standing having quite lavish offices and work environs. This is in tune with the fact that the 6th H is a Dusthana (evil house) and predisposed to trouble including debts, pointing to the penury of the small-town court lawyer, while the 9th H is a Lakshmi Sthana (Abode of Goddess Lakshmi) and so Guru-oriented law firms can be operating under preeminently benefic influences of prosperity. Since Guru is a Brahmin minister and not really a judge, a very large number of law firms undertake work related primarily to legal consultancy, solicitors’ work and not much adversarial litigation. Guru owning matters pertaining to finance and banking also indicates the opulence of corporate law firms. If combined with the other Brahmin counselor, Shukra, lording over luxury in any case, Guru and the 9th H might make for a robust and prosperous career in a law firm if the chart supports it otherwise. This specific professional dimension may be studied with inclusion of Budh in particular and the Navagrahas (Nine Grahas) in general.

It could not be that Shani wishes a die-hard communism upon the world. Shani is neutral to Guru, the latter denoting Sanatan (eternal) truth and a natural elitism. Guru too is neutral to Shani, mutual neutrality not automatically guaranteed in Jyotish. This is important. Equal human respect in terms of rights and opportunities does not offend against a meritorious, naturally functional structure (Guru) and vice versa. Thus, former Savarnas ought not confuse their current plight with the abuse of Guru’s somewhat Platonic Theory of State in Ancient India. That time was not necessarily better. Nobody deserves to be told to walk at a certain distance from a Brahmin for fear the latter’s purity would be violated. Conversely, those benefiting from reservation and abuse of Shani’s neutral equality and humanism ought not rest content by thinking these times are better and that the former abusers have been put in their place. Those who abused and were abused are dead. Each human being is special and divine. Archetypes are constructs evolved through the human being and not the other way around, a fact Adolf Hitler failed to appreciate.

The present situation in India is leading to a sort of inverse Hitlerism with undeserving people gradually and automatically scaling governmental pinnacles, even promotion in governmental jobs being ruled by reservation, and adopting a hostile and perverted attitude to candidates and interviewees appearing to belong to a specific racial and /or caste stock. This is terrible for the bureaucracy, known as the steel frame devised by the British. This has turned to rusted, poor quality and adulterated iron. Already people automatically turn away from the traumatic prospect of appearing for the civil service, again and yet again, and opt instead for other liberalization-oriented avenues. The very term liberalization suggests an antithesis of Shani’s contraction (Nehruvian socialism) and must be a counter by the natural benefics against this horrible tainting of what was once glorious steel of real merit. But truth be told. It is very doubtful if the liberalization of natural benefics is actually filtering down to the poor (Shani), blatantly excluding them just as their people are being excluded elsewhere. A Graha tit-for-tat in Kaliyug?

Perversion of Shani’s domain can be seen in the psychotic insistence on agriculture as the sole means of livelihood by a departed gentleman called Pol Pot. The number of human heads found in the rice fields in Cambodia could not be Lord Shani’s Will as God, or some karmic retribution only, though this may be a fraction of the truth of what happened. Shani is only inimical to Surya and Chandra is the sense that royal command be exercised keeping the disadvantaged and the temporally unfortunate in mind. Shani also wills that force and bloodshed (Mangal) ought not hurt a poor, innocent and defenseless subject. In this sense Shani is opposed to Mangal checking his rage, power and weaponry. Mangal is neutral to Shani, oblivious to social status. The Commander cares not whether the enemy or guilty are rich or poor. Mangal enforces the Cosmic Will, period. Is Shani absent in the life of the fabulously well heeled and an otherwise good human being? No. Shani is form and structure, the very matter that gives reality to the soul. Shani has no necessary connection with mere disparate evil. Shani manifests as evil and loss and negativity in a connected manner to arrive at a logical life-conclusion for the native. Surya and Chandra are inimical to Shani only in the sense that the less-evolved commoner ought not steal in and usurp power, originally divine in origin, to the detriment of culture, morality, growth and the well being of the kingdom or state in general. It is true that right to rule ought not arise merely by birth but then it ought not necessarily fall upon the clearly unqualified and undeserving either.

It is tempting to say: Thus ends the brief note on Jyotish, Jurisprudence and related matters, a bit like the old Hindu astrology texts. But there is a danger that some penny-dreadful might read that literally and squeal: So, you think you are a classic, are you? You are free to laugh, discerning reader, but it is a matter of great discomfort that intolerant and nit-picking types also people the contemplative world. Most conspicuous of these is the Self Proclaimed Moksha Aspirant (SPMA)-cum-guide. Such a person discards civility at the outset since in order to achieve Moksha he must prepare his soul for ejection at a particular angle and at that particular angle only. If he were to miss this angle, 84 Lac and more Yonis (types of birth) beckon yet again. What is mere dignity compared to such an enterprise. Geometry must be more important than we thought it was at school, angles and all.

Even though the British are apt to overstay their welcome, once you let them in, despite their pretence of full-on civility, evidently having no idea at all of Moksha, one is rather pained to find them automatically disqualified for Moksha, being chronic beef-eaters etc. Not even Mad Cow can alter their set tastes, let alone Holy Cow. Does that mean Hindu India is insane? No. Just as people come in all shapes, sizes, colours, religions, languages and regions, can’t religious sanctity be quite genuinely attached to different objects, animals, places as it indeed is? What is holy for one can have compulsory and undeniable holiness even though another, an equally or even more spiritual being, might attach no value to it whatsoever. Another religion permits beef eating but forbids pork. Does it make that religion evil? The author does not think so. Would Moksha by any other name still be Moksha? Why not. Could it just be that far from involving hate, bigotry and being generally unpleasant, liberation could mean trying to be a full, fullest possible person, just living, forever peeking behind appearances into Reality or trying to do so, embracing who one can embrace with the limitations that exist in this world? (Particular caution being exercised while suddenly attempting to embrace attractive ladies without prior notice lest less than affectionate responses result.)

Did one just mention the ladies! And attractive ones at that! Haw! Tch! Tch! Tch! (A peculiar Indian expression, phonetic in nature, intended to express moral disapproval of something just said, while at times expressing a delicious interest in the subject matter, through an astonishingly explicit half-smile.) Now, while one has not investigated the astrological combinations behind Haw! Tch! Tch! Tch! it is possible that Shukra and a playful Budh are at root. This may vaguely interest some people but a SPMA will not touch it. One wonders how evolved ladies feel about being labeled so morally dangerous that a mere mention of their name, let alone any truck with them, makes the SPMA cry blue murder. Fall, road to hell, sham, sin, devil, no good, no chance of Moksha while virility exists etc are some of the weapons the SPMA is likely to hurl, tickling a genuine Brahmin (metaphysical researcher) increasingly with each squealing feather till what the SPMA gets is what he detests most: laughter.

The spiritual life, according to such people must never be combined with women even if it is with children and young boys, scarring them for life, preferably at a place of worship. Readers would recall this happened quite recently in the Land of Opportunity, where highly evolved and religious people, functionaries of organized religion, grabbed the chance to fondle the privates of unsuspecting children and teenagers, all in the pursuit of Holiness, guiding the seeker to God. Homosexual assault on mellow hearts (anyone with even a mildly adequate Guru in the chart can hopefully feel the sheer disgust that comes from hearing of such abuse) and pedophilia might be precipitates in some cases, of an unnatural and thus unspiritual (as Nature is manifest Spirit) rejection of the female who might actually be in the highest bracket of spiritual creation. This was the axiom of Mother Goddess religious cults where the woman was worshipped as Earth itself, the fecund, nourishing life force.

That things are relative is old news. To view women, wine, flesh, luxury, full participation as the final ends of life might defeat the spiritual purpose but if one can lift the veil, much as the British courts did in Solomon vs. Solomon, lifting there the corporate veil, to expose the truth, and then participate, what could be the possible objection? It all depends on the Patra, the individual in question. Renunciation and surrender are divine modes of surrender, like vegetarianism, celibacy and whatever else but they are not necessary conditions for spiritual advance let alone sufficient ones, these terms used as they are in Logic. Tantra comes closest to exploring divine triggers of God in All Existence. They turn the current inside out, so to speak. It is possible to do so and it is possible to glimpse its possibility in one’s own life without being a formal initiate at a school. It depends.

This dependent contingency is a message for us to be open about mystic truths, religion, beliefs and cultures. The Sun was never supposed to set on the British Empire. Now they push the curtains aside furtively to see if the Sun is out at all or if it is the usual gloomy day. From ruling the world to following someone who says stuff like: Wanted- Dead or Alive! Our Sholay is better. (A Hindi movie with a populist longevity that simply boggles the mind. Actually, it might only be an imitation Western.) A copy better than the original? No wonder we find the times confusing.

Things change. Things are different in different places. There are loose ends. There is no clear conception of God/ Godhead/ Divinity. Everybody who has had an experience thinks his truth is the Real Truth. Let us look around, relax, and ask others how they communicate with the basis of existence.

Although it is quite true that conversions of less-well placed people in India have been and are happening through promises of blinding luxuries like rice, some sort of clothing to cover parched, soot- coloured bodies, installments of cash etc and all this despite a specific prohibition in the Constitution of India, the Grundnorm of Indian Law, namely that conversions through force, fraud and allurement is not allowed, one cannot remain totally free of some vicarious blame on one’s collective part.

This blame attaches through the Hare Rama Hare Krishna (HRHKs) people at all possible airports abroad. To an Indian who has not traveled abroad, especially to the Land of Opportunity, it is life altering to see the undiluted vigour with which HRHK pamphlets are hurled, thrust and inflicted on all comers, in Hollywood films etc. Vigour and strength of purpose have been virtually absent in Hinduism and thus Hindus have failed completely to employ their minds to terrorism and allied religious activities. The average Hindu can only mutter Ram Ram weakly at the thought of having to even taxi a plane into a hanger let alone fly it into a more unlikely enclosure or structure. But the HRHKs are torchbearers. Their zeal is exemplary in that they do not appear to even offer rice as allurement.

In a Woody Allen movie, the name of which one cannot recall (but then who can!), Allen, usually quite prominent in his own films, is having a religious crisis and rejects Hinduism as a possible alternate religious choice purely because of visions of becoming a HRHK, watching Arrivals and Departures with a hawk eye and singularity of purpose. In another movie Alec Baldwin’s character resorts to a simpler method when confronted with a HRHK, shaven head and all. He just breaks the latter’s index finger. The latter dies of shock. This puts Fred Ward’s cop character on his tail. Karma catching up? In real life too some of Baldwin’s character choices have cost him, some of the benefits having gone to Harrison Ford.

A know-all, dead-serious, only-my-beliefs-are-true mode of thinking about the Unmanifest-in-Itself might be best avoided. By all means contemplate release, afterlife and possibilities of other Lokas (worlds) but also look at this world of opposites, though this is admittedly a quite difficult thing to do.

ANURAG SHARMA.
DEHRADUN.INDIA.

UNDERSTANDING GEORGE W. BUSH WITH JYOTISH

With Karka (Cancer) Lagna (Ascendant) rising, emotionality and psychological feedback pertaining to the decisions taken by the individual self, the Lagna, attain primacy. What the native feels will always be paramount in relation to his actions in life, perhaps more so than is generally the case. Karka is the 4th House (H) of the Kalpurusha (Cosmic Man) and houses the emotional content of the Cosmos. This is also a sign with a lot of seed-potential as the nadir of the chart of the Kalpurusha and houses many unknown variables within it that may attain fruition based on how the mind perceives things. Since Lagna rises in the 2nd Drekkana (Decanate), the 8th H and Mangal (Mars) shall be crucially important. Vrishchik (Scorpio), as the cosmic 8th H, houses research and occult potential on the one hand and realities relating to intense emotional and physical distress, violence, death, murder, destruction, rage, poisoned plotting, secretive underhand dealings and the like. The lords of this sign, Mars and Ketu (South Node of the Moon) indicate all these tendencies and cutting, fiery violence in general. They can indicate terrorism and counter-terrorism and that has certainly proved itself to be the case here. Shani (Saturn) in Lagna also afflicts Budh (Mercury), the Karaka of reasoning and the 4th Lord (L) Shukra (Venus). The placement of the Lagnesh in the 3rd H shows that valour or conceptions of bravery will be central in the life of the native. The Parivartana Yoga (Exchange of signs) between the Lagnesh (Lord of Lagna) and the functionally malefic Budh shows that inflicting distress upon others and foreign involvement will have a direct link with the individuality of the person.

As has been hinted at elsewhere by the writer, Jyotish operates on a massive canvas and can present disconcerting pictures. The 2nd L showing accumulated wealth and immediate family is placed in the 12th H of loss and that too in a MKS (Marana Karaka Sthana: Adverse stations for the planets indicating destruction of the matters shown by the houses this planet lords over. Sun in 12th, Moon in 8th, Mercury and Mars in the 7th, Jupiter in the 3rd and Venus in the 6th H. are MKS placements.). To add to this Guru (Jupiter) also occupies the 3rd H, which is a MKS placement for it. Three Grahas (Planets) in a placement that augur destruction of the matters ruled by them in the chart of the President of the United States? The 12th L is placed in the Lagna and indicates the area of loss afflicting life. Now, merely going by MKS placements, the 2nd H, the 7th and 8th Hs and the 6th and 9th Hs ought to all undergo destruction. But the native must have large reserves of accumulated wealth. The father of the native is the former President of USA and the natural significations of the Sun cannot be said to have suffered and similarly Guru’s lordship over the 9th H of father cannot be said to be adversely effected by its MKS placement. The 8thL and the 3rdL are indicative of possibilities of dire poverty, the latter lord so due to the principle of Bhavat Bhavam (Literally, house to house), being the 8th L from the 8th H.

On the other hand, Shukra is the 11th L of all-round gains and being the dispositor of Rahu (North Node of the Moon) shows that the means of earning wealth will not be overly constrained by morality. Shukra also lords over the parents, immovable property, vehicles and mother and is placed in the Lagna showing Dhana Yoga (Combination for prosperity). Shukra as the Atmakaraka (AK) (Planet farthest advanced by degrees irrespective of signs, indicating the Self, considered the king of the horoscopic chart) in Lagna promises another Rajyoga (Auspicious combination for power and upliftment) and is placed with the Pitrukaraka (PiK)(Temporary significator for father) and this is a Rajayoga specifically mentioned by Jaimini. This occurs in the Lagna and shows a very conspicuous and important life. This Rajayoga also shows the role of the father is the success attained by him in this lifetime. That Shani Mahadasha (MD) (Major period) in the Vimshottari (Scheme of planetary periodicity proposed by Sage Parashar which is considered to be of universal applicability and generally yields the best results) Scheme is that of the Darakaraka (Temporary significator for spouse and personal interactions) might make for some suffering in the life of the spouse. This may be an area to look out for when Shani transits the Lagna after September 5. Shukra being the AK shows deep rooted desires of Bhoga (Material enjoyments) that have led to the incarnation and conveys the impression that heavy attachment exists for the created world. The fact that Lagnesh and Budh are in Parivartana can also be interpreted as both planets in effect occupying their own Rashis. This will strengthen the Lagna incredibly, since the Lagnesh shall be deemed to be tenanting the Lagna, even though damage to health, character, status and position is also indicated by the Papakartari Yoga (A hemming in of a sign or planets by malefic planets, considered adverse) (PKY) around the Lagna.

The fact that Mangal and Surya form this PKY will lead to the personality being influenced by cravings for power and absolute authority, rage, going after the enemies with unflinching resolve, stubbornness, impulse and extreme fire in the thinking that will make for polarity. In association with the fact that the highly malefic Saturn for this Lagna afflicts the same makes for cold calculations that affect the mind deeply since the Moon disposits this fiasco and also since Shani aspects the Moon by Graha Drishti (Sign aspect). Shani is the karaka for crime, perversion and inflexibility. Mr. Sanjay Rath, Jyotish Guru, writer and scholar has brought an unusual facet of Shani in Karka Lagna to the fore. It has been pointed out that Shani in Karka Lagna is a feature of the charts of the late former Prime Minister of India Mrs. Indira Gandhi and Mr. Naveen Patnaik, Chief Minister of the Indian State of Orissa. This Rajyoga is accompanied by trials in married life or some irregularity in this direction. Mrs. Gandhi lost her husband while Mr. Patnaik is a bachelor.

Mangal in the 2nd H makes him speak with a tit-for-tat attitude and could be responsible in some measure for his alcoholism of the past. The dispositor of Mangal in Surya in the adverse 12th H in a PKY generated by Rahu and Shani, two Grahas most inimically disposed to the Sun. Thus, he falls short of expectations in verbal communications and could well be giving impromptu utterances that find no mention in his prepared speeches. If this is the case, it would be due to the pushing of Mars that will just not relent. The working of contrary forces on his self can be seen in the Argalas (Planetary or sign intervention) and their immediate obstruction on the Lagna. Mangal has Dhana Argala from the 2nd H but is obstructed by Surya. The malefic impact of Mangal is curtailed by a milder malefic and so the nature of Mars does intervene but it is not disastrous. This is especially good since Mars disposits Ketu placed in the 5th H of intellect. Also helpful is the fact that Mangal is the Yogakaraka (Simultaneously owning a trine and a quadrant) Graha for this Lagna and aids accumulation of wealth though the soul of this accumulation appears tending to dissipation due to Surya in the 12th H.

The Gajakesari Yoga (An auspicious Yoga formed by placement of Jupiter and Moon in mutual quadrants) (GKY) occurs in the 3rd H and recurs in the Navamsha. Both constituent Grahas are placed in an inimical sign, the difficult Kanya (Virgo), indicating a virginal innocence. A deeper examination of this chart will reveal that this virginal innocence pertains to a black and white picture of good and evil where the native is utterly convinced he is a tool to fight evil with whatever he has got. However, that one is fighting what is undoubtedly evil does not automatically generate the good in the fighter, though it may appear to be that way. Indeed, while suggesting he is fighting what is indisputably evil, the fight may have been needlessly extended to where the existence of evil was not conclusively proved. The 3rd H is a Kama (Desires) House and a Dusthana (Evil house: 3rd, 6th, 8th and 12th are considered evil) but is also indicative of great damage potential being 8th from the most malefic 8th and holding within the complementary potential of an external religiosity, the original ideas for which reside in the 9th H. Jupiter in the 3rd might protect his longevity and extend that of his parents, the latter of which functions appear to have been performed. The 6th L in the 3rd is also a good Yoga and the 9th L aspecting the 9th might reinforce the Bible-Belt mindset, being in nervous Kanya. The Argala of Rahu from the 11th H making for a mentality that is deluded and deludes others is controlled by the GKY in the 3rd H. But this specific obstruction will not matter much because Bush is controlled by the Cosmic Dragon, Rahu and Ketu both aspecting the Lagna with Rashi Drishti from the 11th and 5th. It is crucial to glance at this fact in the chart of one of the most powerful personalities in the world. There is so much compulsive raging in his mind that he cannot avert the role he is playing. The nodal axis is also known as the Karmic axis and while Rahu indicates his desires in relation to his priorities as President, Ketu convinces him intellectually and spiritually, that whatever he does is good for the civilized world. Ketu also has secondary Argala on the Lagna and this is not obstructed but even if it were it would not have kept Ketu from being one of the most important players in this chart. All the planets are between Ketu and Rahu and indicate the overwhelming Karmic load in the chart where Ketu’s utterly convinced spiritual-religious standpoint, and that too in Vrishchik which it owns along with the similarly inclined Mars, might make dissent on the issue of his politics appear downright unpatriotic, misguided, and not cognizant enough of the dangers America faces, to his eyes.

Mars aspects Ketu with its 4th aspect from the 2nd H of family showing that the aggression and counter-attack tendencies are flowing from the family, as too the spouse, since the Upapada (Arudha Pada of the 12th H, indicating spouse) Lagna (UL) is in Simha. The intelligence of this man is red in nature with Scorpio in the 5th H, housing Ketu and being aspected by Mars. Sanity prevails due to the aspect of the benefics Shukra and Budh by Rashi Drishti on Ketu. Much the same effects are observed on the 7th H due to the Graha Drishti of the planets in Lagna and the Rashi Drishti of Rahu, Ketu and Mars on the 7th. However, the aspect of Mars in the 7th is to its exaltation sign.

The life of a leader on the world stage would be reflected in the Arudha Chakra. The Arudha (Mirror image of the house concerned, indicating externalized realities of the matter under consideration) Lagna (AL) is Vrishchik and Ketu, the lord of this sign, is posited there showing the rigid spiritual outlook that feeds the deep-seated anger for those who killed innocents in the 9/11 horrors. It makes for the Ghatika (Special ascendant indicating propensities to power and fame) Lagna (GL) to be conjoined the Arudha lagna and this shows that the man in popular perception is linked to conceptions of power, the latter attribute a function of the GL. The other lord of Vrishchik and AL is Mars and is placed in the 10th H where it attains Digbala (Directional strength) and forms a profound and action-oriented, power-centric, violence-tainted Rajyoga. Ketu and Mars aspect the natal 10th H by Rashi Drishti and this latter is the Moolatrikona (Beneficial Stations for a planet, akin to its being at office) of Mars. The sheer impetus of anger, initiative, attack and counter-attack can be seen in these combinations. The lack of evidentiary bases backing offensives can be seen by Saturn’s 10th aspect to its debilitation sign in the 10th H in addition to all the naturally opposite tendencies already pressurizing this area. The Prisoner Abuse Scandal is reflected in this 10th H with the inimical energies afflicting the natal 10th H and the news broke when Mars and Saturn conjoined in transit in sidereal Mithun (communications, TV, journalism), exposing the excesses of the Army (Mars) through Saturn’s natural tendency to expose wrongdoing through reality-checks. Conversely, the malefic nature of Shani both from Lagna and Arudha Lagna manifests as Bush’s inflexible support to Rumsfeld.

Two natural benefics in Lagna give charisma and protective cover to personal identity. The Darapada (Arudha Pada of the 7th H), indicative of partnerships, sexual or otherwise in the 12th from Arudha lagna could mean rejection of the spouse and is suggestive of very limited physical compatibility between the couple. This combination is supported by the fact that the significator for sexual relations Shukra is conjoined two neuter and sexless planets, Mercury and Saturn, and that this affliction also aspects the 7th H. It is understood that limitations in this area can lead to behaviours that show elements of overcompensation. The UL in the 10th H from AL houses the lord of the AL, which is also the GL, and shows that the wife will show regal attributes and a firmness of spirit. She will be perceived as an important part of his public persona and this may have been manifested in the contrast the American people may have noticed in this relationship in the public eye as against that of the Clintons, especially as it appeared at the time of the previous election. The UL in the 10th from AL shows the great importance of the wife in public life though this is also enigmatic and secretive in it nature, the lord of the UL being placed in the 8th from the UL. This could also mean the spouse’s linkages with inherited property. Bush’s legacy is seen in the 8th L being placed in the 9th H of the father. The three Grahas in the 9th H from the AL catapult the visible fortunes of George W. Bush, which indicate protection and luck in external, societal life. Laura Bush would also have brought prosperity to the President since the UL also associates with the Hora Lagna, an important factor pertaining to prosperity. Also the Darapada in the natal 4th H shows that most of Bush’s important partnerships and associations spring from family. That Shani transits over the Sun in the 8th H from the AL, virtually over the natal degrees of Surya, must put his father at risk and has also exposed his self-respect and worthiness in the public eye. The placement of the 10th L from the AL in the 8th H indicates possibilities of sudden ups and downs in career. This is also Kantak (Literally thorn, caused by Saturn’s aspect to the 10th H of deeds, whether from Lagna or the 8th, since the special 3rd and 10th aspects are involved. The aspect will also result from the 4th H but this is not considered to be as severe since the 7th aspect is allowed to all planets, save Ketu who is headless and does not have Graha Drishti.) Shani from AL and Shani in Karka Lagna after September 5, will be still in Kantak from the Lagna as it would aspect the 10th, its debilitation Rashi, just as it is aspecting inimical Leo, the 10th from AL. The current Vimshottari sequence of Shani-Guru-Shani shows the pressures he is under as a President who may have taken the country to an avoidable war, without adequate reasons, as England is now coming to accept. Shani Pratyantardasha (Sub-sub period) (PD) shall end on July 30th and Mercury shall begin. There is a likelihood of significant changes after this period inasmuch as it coincides with the Narayan Antardasha (Sub period) (AD) of Scorpio in the Mahadasha of Pisces, which AD is beginning on the 7th of July. Now, Budh PD shall be Digbali in Lagna and Vrishchik AD in the Narayan Dasha (Planetary periodicity proposed by Sage Jaimini, taught as being excellent for predictive purposes relating to fruits or events, by Mr. Sanjay Rath, Jyotish Guru, writer and scholar. According to his teachings Narayan Dasha embodies the will of the Sustainer of the created world, Narayan or Lord Vishnu, and that this fact makes for the largely deterministic nature of this system. It shows the prevailing environment surrounding the native through stimuli presented to him by events) (ND) scheme shall be that of AL, GL and the 5th H from Lagna. Therefore, July and August portend changes in the status quo. Since the Scorpio AD is that of a malefic sign, its results of six months shall be distributed in such a manner so as to yield its results of natal 5th and AL/GL in the last two months, broadly November and December. As a Rashi it is quite well disposed aspected by three Grahas in the 9th from it. In the first two months, the aspecting Grahas shall give the results. The 7th and 12th L from AL, Venus, and the 8th and 11th L, Mercury both aspect the sign from the 9th. Since the Narayana Dasha Rashi Meena (Pisces) harbors the Shatrupada (Arudha Pada of the 6th H, showing perceived and external realities of the matters signified by this house), A6, there have been results pertaining to service of America and gross upsurge in enemies. It is the 9th H from Lagna showing predominance of father and fortune, luck and prosperity. It is also the 5th H of government formation aspected by the Gajkesari Yoga from the natal 3rd, 11th H of gains from the AL and 7th from the Dasha Rashi. The Rashi is aspected by its Lord and the 5th L from Rashi making for a massive Rajayoga. The Sun as the Karaka of government, power and authority also aspects the Dasha Rashi from the 4th H from it showing the role of the family in attainment of power. The Dasha Sandhi (Twilight zone between MD changes, where the life of the native is rendered typically vulnerable due to a major phase that has just exercised itself and the onset of a novel one that seeks to alter the tenor of the native’s life in keeping with its own nature) in Vimshottari shows a convoluted frame of mind and that decisions based on psychological perceptions are likely to be fragmented. The highly benefic Meena ND shows the great protective benefits the President appears to enjoy. That the AK & PiK are in the 5th House from Dasha Rashi apart from being in the natal lagna show the fructification of the destined Rajayoga in this period.

Generally, the 11th H from the AL shows the great prosperity and wealth as Guru is the greatly benefic lord of the 2nd H of accumulated wealth and family support as too that of the 5th H, another Lakshmi Sthana (Houses linked to Goddess Mahalakshmi, the divinity of prosperity and material enjoyments, the consort of Shri Vishnu) and the Bhava of fame, power and ministership (read President). This is conjoined the 9th L, really empowering the Yoga. Guru is the Karaka of governmental favours and Moon is the Karaka for the masses and being a royal planet gives a ruling position. Since Rahu shall be transiting the 5th H from Arudha Lagan in the period just highlighted, it does not appear that the prospects of the President are entirely bleak. This transit shall have the potential to give support to any Rajyogas that may exist in the chart. Moreover, Rahu will be transiting in the Dasha Rashi Pisces simultaneously, which further aids this interpretation.

Bush has a debilitated Saturn in the Dashamsha (D-10) chart in the 10th H. This is important. The D-10 chart is the specific divisional chart pertaining to the acts performed by the person on the world stage. This usually translates into career. With Karka Lagna rising again and Saturn being the death dealing planet placed in debility in the 10th H, it shows full fructification of pre-conceived notions that are not based on rational, rule-of-law, humane considerations but are representative of a jingoistic attitude harboring deep seated anxieties about aliens and foreigners (Saturn), especially since a lunatic fringe among them have undoubtedly performed evil actions that their religion may or may not have sanctioned. Though Saturn has Neechabhanga, this will only salvage a paranoid mindset from going out of control. Jupiter is debilitated while Mars is exalted symbolizing the ruling of rage over wisdom and considered thought. The weakened advice of the Guru in a Maraka Sthana (Death-inflicting house; the 2nd and 7th Houses are the primary death inflicting houses) is enforced violently and compulsively by the counter-terrorist and prejudiced nature of Mars. The Lagna Lord Moon is placed in the 6th H of enemies, violence, injury, loss of reputation, general nuisance and the like. The 7th H is the house of diplomacy and the adverse Jupiter-Mars combination in this house of foreign policy is aspected by the debilitated Saturn from the house of Karma in the chart pertaining to Karma. This shows an unapologetic attitude post revelations that in the promised exercise of hunting down the vicious evil of Al Qaeda and Osama Bin Laden, somewhere the US has lost its place as the land of the free. What the world has seen in the media of the atrocity of Abu Ghraeb has led them to believe that international conventions have been totally disregarded, and if law takes a back seat in the hunt for those who abused humanity on 9/11, there will be less of a gap between the sane and the insane. This is dangerous and can adversely affect a fringe element that is already crazed in the name of their God. No matter what investigations reveal about the source of the abuse that humiliated the prisoners, it is clear that the Dashamsha chart shows a complex mind at work, driven by forces that are not indicative of a completely healthy political attitude. That two Grahas are debilitated in Kendras with cancellation of debility makes for a Neechabhanga Rajyoga of great potency and thus the chart paves the way for attainment of power. The mutual aspect by Graha Drishti between the highly inimical Mars and Saturn pressurizes the 7th H of diplomacy and foreign countries and the 10th H of governmental decree. Jupiter is the karaka for expansion. It will expand the military aggression of the exalted, fearless Mars in foreign policy, conditioned by Saturn, the weakened significator of misery and perversion. Two principles laid down by Mr. Sanjay Rath can be seen to operate here in some measure. From the Arudha Lagna in conservative Taurus, in the 11th H of desires from the Lagna, Saturn is both Badhak (Obstructing agent. For Sthira [fixed] Lagnas the 9th L, for Char [movable] Lagnas, the 11th L and for Dwiswabhava [Dual] Lagnas the 7th L, are Badahakas.) and Yogakaraka. As a malefic Yogakaraka, its debility is causative of a public Vipreeta Raja Yoga (VRY) (A combination for great wealth and success, the term Vipreeta suggesting contrariness, unusualness, another’s loss, unworthy modes of attaining success, success after great difficulty etc depending upon the context.) and as a Badhak placed in the 12th H it indicates a surmounting of enormous obstacles. Once again the A7 indicating partnerships and personal interactions, as too the wife or sexual partners, are in the 12th (loss) from AL but debilitated Saturn, though ensuring concealed motives in these areas, and rigid, pre-conceived mindsets is still creative of Rajayogas in these very areas. It might be indicative of George Bush Sr.’s trusted lieutenants becoming the advisers of George W. Bush. Saturn indicates tradition and debilitated it shall show the worst aspects of legacies and continued traditions.

The Navamsha chart is crucial in the horoscope and is used for all predictions along with the Rashi chart. It can indicate subtle patterns and final outcomes, realities pertaining to the spouse and those relating to the native himself. Scorpio rises in Navamsha and again indicates a preponderance of Martian or fiery qualities especially since Ketu is again posited in the Arudha Lagna. Minimal physical contact between the couple is again suggested by the A7 being 12th from the AL. The AL in the 4th H shows the repeating role of the family in constructing the public persona of the native. The exaltation of Venus in the 5th H of romance and thinking shows a passionate nature, especially since it is aspected by Mars with the 8th aspect from the 10th H but this is suppressed by Saturn’s association with the Lagnesh Mars and the Moon. The exaltation of the Sun shows the political power, more so since it is in Parivartana with Digbali Mars in the 10th H. The 2nd and 5th L Jupiter in the 10th adds to the Rajayoga. Since both Saturn, 3rd L, and Mars, Lagna Lord indicate the self in this chart and affect the 10th H of ruling and actions, they suggest cruelty and recklessness in the decision-making process. The Gajakesari (GKY), Chandra-Mangala, Guru-Mangala and Shani-Chandra Yogas are all Rajyogas in the 10th H of work and public life and in combination they create forces that present us with a man who is in sufficient power to create history and to ripple geo-political equations enough for them to make the world a substantially different place, for better or for worse. GKY shows that the 2nd and 5th L of eloquence combines with the 9th L of fortune in the 10th H; the Chandra-Mangala Yoga gives a realistic know how that leads to material conquest and this is the Digbali Lagna Lord and the dispositor of an exalted 10th L Sun, forming a Rajayoga on its own, by linking the Lagna and the 10th; Guru-Mangala Yoga gives the conviction that one’s value system and religious and spiritual orientation is the morally correct one and Mars shouts that the offenders against this faith, or against notions of a civilized society as they appeal to the native shall be ruthlessly eliminated, no matter what the cost and no matter what faulty pretexts are employed to attain this objective; Shani-Chandra Yoga, according to Mr. Rath, gives delayed fructification of cherished desires, if the same occurs in the 4th, 10th or the 11th houses and we can be certain that Bush had been contemplating power or certain political modes of operation for a very long time prior to his attaining the Presidential office. Shukra exalted in the 5th from the Navamsha Lagna, and as AK, shows great attachment to the extant world and some characteristics pertaining to art, movies, music, culture or poetry though the subject hardly appears to be a connoisseur. Rahu in the 10th H is also creative of a power-centric life and its impact on the Moon along with Saturn is dangerous for the world at large since there is great potential for delusion, confusion and mental tainting and living on premises that, in rational speak can only be expressed as a hoping-for-the-best attitude. He cannot be in full command of his psychological impulses with so much pressure on the Navamsha Moon in the royal, authority-oriented sign of Leo.

The Vimshamsha chart (D-20) shows the native in relation to his spiritual religious and meditative outlooks and here again the Moon is debilitated in Scorpio in the AL. The psychology pertaining to religiosity is tainted with fear, hurt, revenge and deep-seated emotions (Scorpio) and the debility of Mercury in the 3rd H shows faulty reasoning as too erroneous messages from the divine forces, contorted badly from their original intent. The nodal axis afflicts the spiritual Moon very badly and the adverse 8th L Sun is in the 9th H of socially acceptable religious outlooks with the lord in debility in mutual aspect. Guru in the 12th H aims at a vigorous favour with God by adopting this outlook to spirituality and Saturn’s mutual aspect to Sun, Mercury, and Jupiter from the 6th H might affect matters adversely. The visible personality is in the 11th housing the debilitated lord of the 7th (the other, the alien, the foreigner, the heretic [?]), showing that the phenomenal constructs of the person are rooted in societal (11th) networking: mobilization of opinion (Moon), about people of foreign origin.

The Shashtyamsha chart showing Karmic status of the native prominently displays Rajayogas ripe for fruition. Sun and Jupiter are again in Scorpio (!!) Lagna as the 2nd and 5th and the 10th lords, indicating a stupendous Yoga for kingship. Again, the UL is in the 10th showing that the spouse activates the native’s status after marriage in an astrological sense. The 9th L is in the 10th, which is again a Rajyoga. Ketu is at work in its Moolatrikona with a Venus that is exalted yet again in the 5th H. With Saturn in its own sign, the stage is set for achievement. Mercury indulges in a VRY and Mars is also at work in its Moolatrikona. Power seeps out of every pore of this chart accorded massive importance by the ancient seers in India. It furnishes a wellspring for the Rashi Grahas and this chart heavily conditions their performance.

This paper only attempts to touch upon certain basic areas of the George W. Bush’s (July 6, 1946; 7:26AM; New Haven, Connecticut, USA.) personality in this incarnation. Many areas remain untouched, indicating the overwhelming scope of Vedic astrology and that simplistic attitudes to this art need to be rapidly abandoned. Employing greater use of the Padas as too Vimshottari reckoned from lagna, since there are three Grahas here, could further analyses. Multifarious applications of Dasha systems and delving into the charts from varying reference junctions could enlarge interpretations.

ANURAG SHARMA.
DEHRADUN.INDIA.

©ANURAG SHARMA, All Rights Reserved

Customised Composite Chart Analysis Including Detailed Chart Analysis, Annual Chart Analysis and Remedial Measures Consultancy

Vedic Astrology Consultant’s Note:

This Analysis has been composed in view of the requirements of the Jatak. It includes the use of timing devices/ Dashas like the Narayan Dasha and the Vimshottari Dasha. The Analysis details the use of crucial Yogas in delineating life patterns, Yogas both from the Lagna and from the Arudha Lagna. The Dharmakarmadhipati Yoga from the Lagna and the Sadhu Yoga from the Arudha Lagna are examples. The central importance of the doorway of societal life seen from the 7th House from the Arudha Lagna has also been discussed.

In addition the esoteric aspect of the Curses in the chart that can make or mar life by their absence or presence, the timing of the same through the Moola Dasha and the remedial measures have all been incorporated to make this a holistic and exhaustive Jyotish exercise.

The present Karmic propensities have been studied through the casting and Analysis of the Hindu Tithi Pravesha Chakra and the timing of events has been done through the Tithi Ashtottari Dasha. The use of Bhavas and Arudha Padas has also been illustrated.

The examination of the physical ability to procreate and the issue of infertility has been studied from certain Arudha Padas in the Rashi Chakra and then examined through the Saptamsha Chakra.

The Devatas/ deities such as the Ishta Devata, Palan Karta and the Dharma Devata have also been determined from the Navamsha Chart.

Dear Mr. ABC,

Let us look first at the Rashi Chakra which is the chart showing life at the physical level and in many ways is the main chart from which all the Varga Chakra emerge, the latter charting out the various specific areas of life. In the Rashi Chakra, Virgo/ Kanya Lagna rises. This is the 1st House of the chart. Virgo is ruled by Budh/ Mercury and is an exacting Rashi in that it makes for precision, high degree of mental attention to whatever the native/ Jatak does in life and a lot of thought processes and rationalization contribute to the quest for personal perfection.

The Lagna Lord Mercury ruling the self, present, circumstances of birth, overall application of innate intelligence/ the Dhi Shakti, the body, head and the personality is very well placed in the 9th House. The 9th House relates to Bhagya/ fortune and is the strongest Trikona/ trine when reckoned from the Lagna/ the 1st house. The 9th House shows the Prarabdha or the sum total of the past Karma. The placement of the Lagna Lord in this house makes the chart amenable to Dharma/ righteous activity, the capability of following sage advice, the highest levels of mental thoughts, higher education, foreign travel and the like. On the one hand this shows luck and fortune in life, and on the other, when less than desirable circumstances visit, as they must at some point or the other, the Lagna Lord will protect the life with Dharma and correct thought and action.

The Lagna Lord is not alone in the 9th House but is placed with the 9th Lord Venus and the Sun. This gives rise to several combinations or Yogas in the 9th House. The Yoga of the Lagna Lord and the 9th Lord Venus shows the Lakshmi Yoga which promises the blessings of Goddess Lakshmi ensuring abundance of wealth and material riches even as the Jatak himself becomes fortunate and a high achiever. The planets involved are Mercury and Venus and so this shall come through intellect, rationale, communication, observation, learning, trade, commerce, observation, society, the Hedonistic impulse, luxury and other such fortunate life qualities and circumstances as the Lagna Lord and Venus are both natural and functional benefics for the chart.

The significations stated above belong to Mercury/ Budh and Venus/ Shukra, the planets being the Naisargika Karaka or natural significators for the same. Mercury is, however, retrograde. Retrograde/ Vakri Grahas tend to have a lot of energy to try and accomplish objectives and this has been referred to as Cheshta Bala in the Jyotish/ Hindu astrological classics. This always involved effort and unusual situations as high energies and efforts are usually required to surmount challenges and obstacles. Therefore, the positive and fortunate results detailed above will come only after a lot of self-exertion and effort. Things will tend to work out after taking their own time and in the process life will ensure that the personality and self of the native, shown by Budh, is being polished to a shine. As the Vimshottari Dasha of the Lagna Lord Budh ran from birth to 21.7.1992, these indications would have been fully felt in adolescence.

The Vimshottari Dasha is a timing device to determine how the native is interpreting and responding to life stimuli at a mental level or in a framework of mental/ psychological perception. The retrograde Lagna Lord placed in great strength would have given both the need to do things and re-do them, as too the immense positives that accrue from such attention to details and effort. Some more effects in the aforementioned period from childhood to adolescence can be gleaned from the fact that Mercury is also the 10th Lord of the chart. The 10th Lord rules the 10th House of Karma, work, status, and the areas of life that are at the zenith or where we tend to shine as individuals. The 10th House indicates sunrise and the highest point of the chart. It is the most potent of the Quadrant houses from the Lagna, namely the 1st, 4th, 7th and the 10th. These are the vary foundations or pillars upon which the edifice of individual life rests.

The Yoga, then, of the 10th Lord Mercury and the 9th Lord Venus forms one of the most auspicious and celebrated combinations in Hindu Jyotish. This is the Dharmakarmadhipati Yoga. The Yoga makes the person very sincere and diligent in whatever he may take up. It imparts an element of the sacred to work due to the 9th Lord of Dharma and the 10th Lord of Karma being conjoined together. This Yoga occurs in the 9th House of fortune and, therefore, is rendered all the more potent. As the Yoga occurs with the close conjunction of both the Lagna Lord Mercury and the 9th Lord Venus, the results will certainly be felt. The Jatak with this Yoga has been described as being dutiful and a high achiever.

However, these qualities as described are pertinent from the view point of the metaphysical realities of the native. In other words, they show the reality rather than what is necessarily visible. Visibility and the tangible features of life cannot be seen from the houses and planets when reckoned from the Lagna. The Mayik and tangible features of life are divined from the Arudha Pada. The Arudha Pada are the risen and manifest features of life. They stem from the Bhavas/ houses and the planets from the Lagna but are reflections of the houses. It is the reflections that are seen in life, even by us, and the reality is only the substratum from which all the perceived reality appears and is precipitated to captivate our senses.

The Sun in the 9th House with the Dharmakarmadhipati Yoga as the 12th Lord of the chart points at the need for the significations of the 12th House to enter life in order for the beneficial Yogas to fructify. The 12th House stands for the Ashram or the house of the Guru. The Guru or the spiritual counselor is seen from the 9th House. The 4th House is indicative of the home. The 12th House is the 4th from the 9th House and shows the ‘house of the Guru’ which is the Ashram.

On a broader theme, the placement of the Sun shows the need for spiritual inputs as the 12th House also shows spirituality. This is particularly relevant and even important in the light of the Sadhu Yoga in the chart as taught by Maharshi Jaimini. The Arudha Lagna is the Arudha Pada of the Lagna. It shows those features of the real personality that can be perceived by us and those around us. It shows the image and the perceptions surrounding the native. Needless to say, the Arudha Lagna is one of the most crucial determinants when studying manifest and visible life. The Arudha Lagna in this chart is placed in Capricorn/ Makar Rashi in the 5th House from the Lagna. The 5th House from the Lagna shows our Poorva Punya or the good deeds done in the past lives.

But Makar is a dark sign ruled by Shani/ Saturn indicating our sins and other Karma that have led to rebirth. The lord of the Arudha Lagna, Shani, will make for the dominant perceptions about the native in this lifetime. Makar is a practical, hardworking and conservative sign. These attributes are taken from Shani. There is also an element of rigidity and inflexibility in the personality when evaluated or understood by others. However, due to the Rashi Drishti/ sign aspects of the Dharmakarmadhipati Yoga and the Sun from the 9th House to the Arudha Lagna, the perceptions of people will change to include the results ascribed to the Dharmakarmadhipati Yoga according to the Dashas operating.

Entry into the world as an independent entity will appear nearly impossible. Despite enormous ability, the doorway to societal participation will not open and the person will wonder as to the reasons for this delay and denial of societal success. These features regarding visible life are due to the fact that the 7th House from the Arudha Lagna is occupied by debilitated Mars and Saturn. This is also the 11th House from the Lagna.

The true fulfillment of hopes and optimism will me marred by episodes involving anger and sorrow and these may be in the friendship circle or in one?s social groups. Some of these people may be sober and structured people, who may actually be the well-wishers of the native and this fact may later emerge after the undesirable episodes have come to pass.

The 7th House from the Arudha Lagna is the Dwara/ the doorway through which we must pass and this doorway is blocked by sudden and inexplicable problems and incidents which carry with them Adhi and Vyadhi: intense mental and physical suffering. These are challenging attributes and are being described not with a view to merely dwell upon them but to attempt to remedy them if possible. However, the Neecha, or debilitated status of Mars is cancelled or annulled due to its conjunction with Saturn. This is called Neecha Bhanga Yoga. Saturn is the lord of the exaltation sign of Mars and therefore its conjunction helps Mars to come out of its debility. The insight to be taken from all this is that the sudden and adverse events will be overcome due to Saturn. Saturn rules over the 5th House of Mantra and sage advice. Eternal or Sanatan wisdom will aid this transformation.

Mars is the worst malefic for the Kanya/ Virgo Lagna which rises in this chart. It rules the 3rd and the 8th House of the chart showing desire, initiative, Kama/ the sexual impulse, adversity, sin, transformation and sudden events. Apart from being a natural malefic it takes on these significations of a functional malefic in the chart. It is the Naisargika Karakattwas along with functional attributes of Mangal/ Kuja that have to be channeled properly for fortune and happiness to come to the native. The natural age of maturity of Saturn is 36 and so as the Jatak approaches the age of 34-36, the trials pertaining to the societal doorway of the world as it relates to the native, will begin to dissipate. The guardian of this door is the lord of the 7th House from the Arudha Lagna. This is the sign Cancer/ Karka, ruled by the Moon. The Moon is placed in the 7th House of marriage, desires, partners and foreign travel. It is this Lord placed in the 7th House from the Lagna, which holds the key to the door to manifest life. Through marriage and other significations of the 7th House, the release will come. Also relevant in this light is the fact that the Moon in the 3rd House from the Arudha Lagna is a participator in the Sadhu Yoga, therefore, through the cultivation and expression of genuine spirituality, the gates of one?s fuller participation in life shall open.

The Atmakaraka is the planet furthest advanced by degrees in any Rashi/ Sign in the Rashi Chakra. Sage Parashara called the Atmakaraka the King of the Horoscope. The Char/ temporal Atmakaraka is the significator for the soul of the native in this incarnation and reveals several things about the soul. The Char Atmakaraka in this chart is Guru/ Jupiter placed in the 8th House from the Lagna. This is potentially and conventionally the most malefic/ adverse house of the chart but also holds the key to individual transformation. Especially with Ketu, it can trigger certain Karmic impulses that can transform the life of the native and aid him to see the Truth as it were. The 8th House from the Lagna rules Adhi and Vyadhi: intense physical and mental torment, sudden events, inheritance, insurance, occult and psychological reorientation, long standing or incurable diseases and other such significations.

In your chart, Guru, the Atmakaraka is also the 7th Lord of the chart ruling marriage and the marital partner. The sign in the 7th House is Pisces/ Meena ruled by Guru. This Atmakaraka planet is afflicted by natural malefics, Rahu-Ketu, the North and the South Node of the Moon and also the 10th aspect of Saturn, the Naisargika Karaka of sorrow and the main cause for rebirth. There is a dictum in spiritual classical Jyotish/ Hindu astrology that when the Atmakaraka is afflicted by natural malefics, there is a mischievous aspect to the nature of the Jatak. There is licentious use of the free-will which gets purified in the course of time; the inner soul shown by the Atmakaraka Graha tricks the native in such a way so as to trigger an inner transformation that puts the native back on the correct path ultimately.

Far more importantly there is a crucial thing to be noted in the chart regarding the Atmakaraka planet in the chart. There is a Curse operating from the past lives. This is shown by the aspect and conjunction of two natural malefics with Guru/ Jupiter leading to a Brahmin Shrapa/ the Curse of a Brahmin. There was a wrongful act done against a Brahmin, priest, judge or some such man of letters in a previous life, which has led to this Curse. As Jupiter is in the 8th House from the Lagna, it shows that considerable sin has been incurred due to this act in the previous incarnations. Guru is also in Chandala Yoga being conjoined a Node, Ketu. These are noteworthy afflictions and as Guru is the Atmakaraka, life cannot fulfill its true potential till the Curse is addressed.

The involvement of the Atmakaraka planet suggests that the suffering is very deep-seated, being rooted at the soul level and is consequently difficult for the Jatak/ native to understand or express. The 3rd, 5th and 6th Houses will be the areas where the suffering can manifest. This shows communications, illness, and progeny as the possible areas. Further, the Arudha Pada in these houses shall also be susceptible to trials. The Arudha Lagna is in the 5th House and the A9 is in the 6th House. This shows that the manifest image and the tangible attributes related to fortune and father shall be tested. The 3rd House houses the Upapada Lagna which are the external manifestations pertaining to the spouse and marriage and matters to do with the spouse could pose challenging issues.

It is a great positive that the planet causing the Guru to curse is not retrograde showing that the curse can be remedied with Hindu ritual. Further, Saturn is also the 5th Lord of the chart, showing Mantra and Poorva Punya, allowing for such efforts to alleviate the suffering to bear fruit. Hence, it is important to do the remedial measures.

The Holy name of Lord Ram is sufficient to rid us of all out curses and out us on the path to deliverance from the cycle of rebirth and death. He illustrated this through His incarnation where he fulfilled the Curse of his devotee Devarshi Narada and had to live in the forest for 14 years. This is demonstrated by the 14 years Saturn Moola Dasha in the chart of Lord Ram. The Ram Taraka Mantra, which is also a Yuga Mantra, is the penultimate remedy for all sins. It must be recited everyday; ideally 8 Malas (8*108) repetitions ought to be done everyday. If that is too much then at least 1 Mala ought to be done. The Mantra is as follows:

‘Sri Ram Jaya Ram Jaya Jaya Ram’

In addition to this, 8 Srimad Bhagwad Gita ought to be donated to an institute/ Brahmins who might accept them. If it is possible, then a cow should be donated on a Thursday and Brahmins ought to be fed to alleviate the Curse.

As indicated above in reference to Lord Rama’s chart, the Moola Dasha is the prime indicator of the timing when the results of the past Karma shall be experienced. Without dwelling on the onerous aspects too much, suffice it to say that the Guru Dasha is set to start on 25.5.2007 and shall continue for 8 years. The subsequent Moola Dashas are also those of planets involved in the Brahmin Shrapa. It is strongly recommended that the remedial measures suggested be commenced to alleviate some of the results that these Moola Dashas might bring.

Financially, the chart is sound. The 3rd and the 8th Lord Mars is in the 11th House with the 5th and 6th Lord Saturn. Inheritance and speculation can furnish gains and income. The 11th House stands for income, gains and the fulfillment of desires. The 11th House from the Arudha Lagna shows the people and the tangible sources of income. The 11th House from the Arudha Lagna is aspected by Guru, Ketu, Mars and Saturn by Rashi Drishti. Rashi Drishti shows deterministic influences that are not contingent on the timing devices of Hindu Jyotish; irrespective of the Dashas operating, these will the planets ensuring income and gains. Real estate, construction, heavy machinery, engineering, gadgets and the like can be the source of income. At least some of the people would be in a sorrowful of fearful state while furnishing the native with gains. This is due to the debility of Mars in Cancer in the Arudha Lagna.

The 5th Lord is the planet responsible for the progeny in life. The 5th Lord Saturn is placed with Neecha Mars in the 11th House. The 11th House is also the Maraka Bhava for the children and is adverse. The Naisargika Karaka/ the natural significator for children is Guru and is afflicted in Brahmin Shrapa, in Chandala Yoga in the 8th House. The 5th House from Guru is the 12th from the Lagna and the lord is the Sun. The Sun is placed in the 2nd House from Jupiter which is not an adverse placement.

The relevant Varga Chakra for the progeny is the Saptamsha Chakra/ D-7 chart. In this chart Karka/ Cancer Lagna rises. As it is an even sign, the reckoning for individual children shall be in reverse. The chart has Mercury and Venus in the 5th House, which is a slightly adverse Yoga for childbirth. Jupiter is the lord of the 9th House and is conjoined Ketu in Leo/ Simha. The nodal axis with the Putrakaraka Guru shows the possibility of one child. But attention is required in this chart. There is a slight issue in the Rashi Chakra.

The Arudha Pada of the 3rd and 9th Houses, A3 and A9 are well placed from the Sun showing that there is no problem with the physical ability to procreate. However, the AS9, the Arudha Pada of the 9th House from the Sun is badly placed from the Sun in the 6th House therefrom showing the sperm count needs to be checked for the ability to bring forth a soul in this world. If this is needed or felt desirable, then it may be undertaken. In the Saptamsha Chakra, Jupiter conjoining Ketu would show that the child would probably be a daughter. The remedial measures pertaining to Guru would also aid its status as the Naisargika Karaka for children in the chart. This is relevant in the light of the fact that Guru is in Kula Nasha Shashthyamsha which means that the Karma from the previous incarnations is not particularly conducive to the continuing the lineage.

The crucial planets for the inherent abilities and suitable avenues to exercise professional intellect in the field of Karma are determined in the following fashion: The Lagna Lord is Mercury, the Arudha Lagna Lord is Saturn and the planets aspecting the Lagna and the Arudha Lagna by Rashi Drishti are the Moon, Sun, Venus, Mercury and Venus.

The Navamsha Chakra is the chart pertaining to Dharma/ righteous conduct, marriage and the innate abilities. The Grahas in the trines/ Trikona from the Navamsha Chakra Lagna are Mars, Jupiter and Mercury. The Moon also aspects the Navamsha Lagna by Rashi Drishti. Mercury and the Moon emerge as prime contenders for the role of energies influencing the professional initiative. The Moon can mean a lot of interaction with the masses and bureaucratic settings while Mercury rules trading, communication, writing and software related avenues.

The Varga Chakra/ divisional chart for the career and the profession is the Dashamsha Chakra/ the D-10 chart. In this chart, the Lagna rising is Scorpio. It changes with a birth time change backwards of 4 minutes and 44 seconds. In any case in this chart, the 6th Lord of service is far stronger than the 7th House of independent work or business. The 6th House has Sun, Saturn, Rahu and the Moon. Saturn is debilitated while Sun is exalted. It can mean a technical job with a leadership role. However, there are constant threats to great pride in the daily work caused by the Neecha Shani and the Grahan/ eclipse Yoga formed by Rahu. The first job will most likely be given by the Moon, which is the Karaka for bureaucracy and dealing with the masses. Next, work will take on the overtones of the technical. Consequently, Sun will bring authority and leadership potential and then Saturn would most likely bring adversity and challenges. The scenario is very complicated due to the hodge-podge of the planets.

Venus Vimshottari Dasha has been going on since 22.7.1999. It is placed in the 3rd House from the Dashamsha Lagna. The 3rd House stands for short breaks so the working life may have been characterized by these spaces and gaps. The daily work will also involve writing and expression as the Vikrama Pada/ A3, the manifest aspect of the 3rd House is stationed in the 6th House of daily work. The Lagna Lord of the Dashamsha Chakra, Mars, is placed in the 8th House showing long breaks in work and that the working life might be characterized by a sense of having retired. Sudden changes leading to benefit can also be forecast due to the Vipreeta Raja Yoga formed by the 6th Lord in the 8th House. Vipreeta Raja Yoga is a situation of setting this right after initial pressures and adversity.

The 10th Lord of the D-10 chart, showing the work done in career is the Sun placed in exaltation in Kubera Amsha. This means commendable leadership potential that will lead to significant gains since the Dikpala/ deity ruling the 10th Lord is the Treasurer in the cosmic cabinet.

The Arudha Lagna is in the 11th House in Virgo showing a working image that is defined by precision and a strong work ethic. As Mars is in the 10th House from the Arudha Lagna, you will be seen as being very active and energetic in work, with a lot of direction in the exercise of professional will. People will also tend to think that the working life has been subject to almost startling changes and reversals due to malefic influences on the 8th House from the Arudha Lagna in the D-10 chart. All this applies with the given time of birth and as stated the chart will change with about 4 ½ minutes time change.

Mars Antardasha in the Venus Mahadasha in the Vimshottari Dasha scheme is running and this must have been a very quiet period professionally, with both Venus and Mars being in Bhavas that do not promote activity. However, you can expect changes in this direction very soon and unexpected developments can come forth. This will be specifically seen in the annual chart for the year where the tendencies will be either confirmed or changed. Notably, the Dharmakarmadhipati Yoga repeats in the Dashamsha Chakra as well and the themes of excellence and diligence in work are pronounced. The Dharmakarmadhipati Yoga is formed by the union of the exalted 10th Lord Sun and the 9th Lord Moon in the 6th House of service or daily work.

The physical and tangible attributes, those matters that can be perceived, relating to the spouse are seen from the Upapada Lagna. This is in the 3rd House from the Lagna, showing that you may meet the spouse through the circle of acquaintances and the timing would coincide with that when the first gains are experienced in life. This is due to the fact that the physical evidence of the gains shown by the Labha Pada/ A11 is conjoined the Upapada Lagna. Also, Mars is the stronger lord of the Upapada Lagna, the other being Ketu as the Upapada Lagna is in Vrishchik Rashi/ Scorpio. Mars is debilitated and afflicted by Saturn showing either that the status of the family of the spouse is lower or that the spouse has health issues and the life is characterized by sudden adversity. In view of the Neecha Bhanga Yoga of Mars, the latter possibility is more likely as even otherwise, the Upapada Lagna is with the A11, a wealth indicator. The lord of the Upapada Lagna Mars in also conjoined the A8/ Ashtam Pada showing the manifest features of the 8th House, namely mental and physical torment through illness and sudden events. This also indicates that the transformation of the Jatak would come through marriage and the spouse since the A8 is conjoined the lord of the Upapada Lagna.

The Navamsha Chakra is the specific divisional chart to see marriage and the spouse. This is also the inner nature of the person and the Dharma that he must follow in a lifetime. Here, the Atmakaraka is very well placed in the 5th House from the Navamsha Chakra Lagna. This means that once Dharma comes into life, fortune will certainly visit the native. This is confirmed. The native is righteous and firm shown by the Guru-Mangal Yoga in the 5th House. Mercury in the 9th House shows ability with communication, intellect, trading and commercial interaction. The Ishta Devata of the native is shown by the Graha in the 12th House from the Karakamsha Lagna, which is the house where the Atmakaraka is placed in the Navamsha Chakra. Sri Ganesha is the Ishta Devata as Ketu is placed in the 12th House from Jupiter in the Navamsha Chakra. The native will cover a lot of ground towards final emancipation in this lifetime as Ketu is the Karaka for Moksha. Ganapati ought to be worshipped for this Jnana/ knowledge.

Dharma will come most naturally as the Atmakaraka Jupiter is placed in Deva Amsha in the Navamsha. The suffering and the trials are all to a Godly end and shall lead to great benefits.

The Amatyakaraka is the planet indicating the career achievements of the native. This is the Moon in your chart. In the Navamsha, the 6th House from the Moon will indicate the Palan Devata, the deity which will ensure that materially there are no difficulties that cannot be surmounted in this incarnation. This is Taurus but the Rashi is vacant, showing that the Lord shall indicate the results. The Lord Venus is placed in Taurus itself in the Rashi Chakra and the native can worship recite the name of Sachi Devi, the spouse of Indra, the king of the Devas, for anything connected to sustenance or finances.

The other crucial deity is the Dharma Devata, the deity that shall guide the native of the path earmarked from him in this incarnation. This deity is determined from the 9th House from the Atmakaraka in the Navamsha Chakra/ Karakamsha Lagna. The 9th from Jupiter is Gemini, which is vacant and the Lord Mercury is placed in Taurus in the first Drekkana/ the first 10 degrees of Taurus. This shows Sri Krishna as the Avatar of the Lord to be worshipped for guidance in matters of Dharma.

In the Navamsha, the Moon is placed in the 7th House showing that the native might be fickle in the matters of sexuality. For the spouse, Moon when reckoned from the 7th House, is the 8th Lord placed in Lagna. This would predispose her life to the 8th House matters such as sudden and inexplicable events and chronic ailments. The Lord of the 7th House is Jupiter placed with Mars when Mars is the malefic lord of the 6th House of illness and fights. Jupiter is also aspected by Saturn, afflicting it further. Some serious difficulties can visit the life/ body of the wife due to the impact of Mars and Saturn. Venus, the Karaka of the spouse is placed in the 8th House from the Lagna in the malefic sign Capricorn and confirms that love life/ married experiences shall not be free of trouble and the adversity linked with the 8th House. These would have come to the fore as the Venus Mahadasha in the Vimshottari Dasha scheme is currently running.

For timing the deterministic trends of life that visit us, the Narayan Dasha of the Rashi Chakra, showing the physical existence of the native is an appropriate tool. Narayan is the sustainer of this Universe and so that inputs that we receive from out environment are seen from the Narayan Dasha operating at a given time. The Narayan Dasha is that of signs and not of planets, basically showing the inanimate substratum subsisting at any given point in time.

In this chart the Narayan Dasha commence from the 7th House Pisces/ Meena as it is stronger with one Graha, Moon, than the Lagna. The Meena Narayan Dasha commenced at birth and the results are to be seen from the Lagna Virgo/ Kanya. 24.5.1976-25.5.1987 was the duration of this Dasha. The first period would have been that of the Lagna and this would have put the focus on the Lagna. There would have been a rise in the fortune of the family as Kanya is the 9th from the Arudha Lagna. The infant is too small to enjoy Bhagya at that age, so it goes to the family instead. After about 3 ½ years of age, the results of the Moon would have become dominant. The mother and developments relating to the mother would have become important. Despite a basically good relationship with the parents, there has been considerable suffering in this regard, again from unexpected and sudden events, shown by the Pishacha Badhak Yoga of Mars and Ketu in the 8th House of the Dwadashamsha Chakra/ D-12 chart relating to the parents. The 4th Lord in the D-12 chart is the Moon, indicating the mother and this planet is placed with Saturn in the 6th House showing some suffering from this side. Mars is also the Char Matrikaraka and is afflicted in the D-12 confirming the adverse events. In the Rashi Chakra too, the 4th Lord of the mother is Jupiter afflicted by Ketu in the 8th House, strongly pointing at some adversity.

The initial impulse towards the parents would not have been ideal but with maturity and understanding, the native would have enjoyed a fine relationship. The parental support would have always been there apart from the adversity shown to the mother in the charts. In the last 3 ½ years Mercury would have given good results in childhood.

The next Narayan Dasha was from 25.5.1987-1991. This was of the sign Cancer but the results would be seen from Makar Rashi. This would have raised the image in school and so on since the Arudha Lagna is in Makar. The Rajayoga indicated by the planets in the 9th House would have come to the fore and though life is governed almost entirely at this age by the domestic environment and family realities, life in itself would have been good. The years 1989 and 1990 might have brought sudden challenges since the results of the Mars-Saturn Yoga in the 11th House would have precipitated the sudden trials and adversity of the 8th House through Mars. However, Saturn would have helped you pull through it and then till 1991, the image at least would have continued to climb. The image would also have been linked with innate talent.

The next Narayan Dasha of Scorpio would have given the results of Taurus/ Vrishabh in the 9th House of fortune and luck. However, the Dasha which ran from 1991-24.5.1996 would have first given the results of Mars, Saturn and Rahu which are all adverse planets, save for Saturn, who is also the 5th Lord. The results of Rahu would have come for the first third of the 1 ½ years period from 1991 giving some problems in the family and accumulated resources. The next period of Mars would have been adverse too, blocking the path while the last third ending the nearly 1 ½ years starting 1991 would have made this better, giving Neecha Bhanga Yoga. In some cases, it is seen that the results are exchanged, meaning that the middle third might have been better than the last.

The next 1 ½ years would have given the results of Venus in the 9th House. There may have been relationships of intimacy and the fortune and ability as perceived by people would have come to the fore. The Dharmakarmadhipati Yoga and its positives would also have shone during this short period.

The last phase would have been that of the Rashi Taurus which is also excellent for Bhagya and social recognition.

The next Narayan Dasha of Sagittarius ran till 24.5.2000 and gave the results of the sign Gemini. There may have been a reluctance to be socially very active though at a real level, you would have been working and Karma might have been the focus for about a year and a half. Foreign travel and resources would have been the themes during this period. The middle third of the Narayan Dasha would have been spiritual and somewhat non-materialistic as the Moon would have given its results. Expenditure and travel may have come about after a year and a half, in the last one-third of the Narayan Dasha as it were.

Aries Narayan Dasha till 2002 would have given the results of Libra and the 2nd House of movable assets, resources, family would have been important. The work as seen at a physical level would have been market-savvy and sophisticated.

Leo Narayan Dasha would have given the results of Kumbha Narayan Dasha till 25.5.2005. This is the 6th House of Roga/ illness, Rina/ financial stress and Ripu/ enemies suggesting an overall stressful period. These results would have been felt from 2002-2003. The Lord Saturn would have given its results in 2003-2004 but they may have been of Mars instead giving adverse results of the 8th House of sudden torment. Ways would have been found due to the Neecha Bhanga Yoga but still the trials would have been there. Even the last period would have given the aspect results of Saturn, Mars and Rahu, all of whom are natural malefics.

The Narayan Dasha at the present time is Virgo which would give the results of Pisces, the 7th House of marriage. The results of the 7th House itself would be felt in the middle third of the Narayan Dasha. The first third would give the results of the 11th Lord Moon. This is a spiritual period. If Dharma does not come then materially Moon in the 3rd from the Arudha Lagna is adverse. From the Dasha Rashi the Moon is the 5th Lord in Lagna, which is a Rajayoga. Mantra and spiritual inputs will arrive. This phase is going on at the present time. The middle third of the Dasha will give the results of the Rashi: Pisces is the Rashi of the Maharishis/ the Seers. It will give eternal wisdom. It is also the 7th House from the Lagna, putting the focus on the wife. This is also seen from the Upapada Lagna and the A8, which show the wife and the occult respectively, being in trines from the Dasha Rashi. A11 is also in trines, ensuring gains.

The last period would give the results of the lord of the Dasha Rashi Guru. This is also the Atmakaraka and is under a Curse. The remedies should be done before the last third, that is, the last 16 months of the Narayan Dasha of Virgo from 25.5.2005-25.5.2009 begin.

The next Dasha of Makar/ Capricorn will give the results of cancer till 2015. This conjoins the Mrityupada/ A8 and will give complete transformation of the personality. You would also be close to Saturn?s natural age of maturity and the Neecha Bhanga Yoga of Mars will happen, opening the doors to the world.

From 2009-2011, the 9th House with the Dharmakarmadhipati Yoga and the Sun will give the results and they shall be fortunate. The next two years will give the results of the Moon as stated above for another Narayan Dasha and the last 2 years would just change you completely.

Through all this, the Vimshottari Dasha Mahadasha of Venus will make the mind feel as if all the events are Dharmic at the core and designed as a part of the cosmic plan, since Venus is the 9th Lord in the 9th House. The Vimshottari Dasha is a mind-centric Dasha and shows how we interpret the Narayan Dasha influences at a psychological level.

These are somewhat stressed times and one feels that there is a strong intent in this lifetime to have you come to a stage of personality growth that is strongly destined. The current Hindu year reflects this to a degree. The Vedic birthday varies from the Western birthday. The charts cast at this time are called the Tithi Pravesha Chakra/ the Hindu annual charts.

The Lagna rising this year in the Rashi Chakra is Leo/ Simha which is the 12th House from the Lagna in the radix/ the natal chart. This 12th House is a Dusthana/ evil house and shows a generally resting year. The Lord of the Vedic weekday is Mars and he is a dire malefic for the natal chart, being the 3rd and the 8th Lord there. He is also the Hora Lord or the ruler of the year and its placements and aspects shall be of the utmost importance this year.

Mars the Hora Lord is also the Char Atmakaraka for this year. The guiding theme for the year would be spiritual development of the native. The Lagna Lord of the Rashi Chakra, the Sun is placed in a strong Rajayoga in the 10th House. You can expect significant achievements this year. The intellect/ the Dhi Shakti shown by the Lagna Lord will really flower as a Nipuna Yoga/ Budh Aditya Yoga is formed by the conjunction of the Sun and Mercury in the 10th House from the Lagna. This intelligence shall function for transformation and that too transformation of the self as the Lagna Lord, the Sun, showing the personality is conjoined the A8 in the 10th House. Mercury is the 2nd and 11th Lord of the chart and shows wealth. There are five planets influencing the 11th House from the Arudha Lagna this year showing significant gains and income. Saturn is the co-lord of the 7th House and is placed in the 12th House of expenditure, foreign lands and hospitals. These significations will become dominant for the year. As the Atmakaraka is placed in the 11th House, being the 4th from the 8th House, you would receive instruction from an occult tradition. Mars in the 11th House is good for the attainment of one?s objectives.

The year starts with a little of the Mars Tithi Ashtottari Dasha left and it continues till 2nd June, 2006. The 7th Lord Rahu is placed in the 8th House with the 12th Lord Moon and the functionally malefic Venus. These are not very positive placements for the spouse.

As Mars lords the Arudha Lagna and the Upapada Lagna both, there could have been sudden developments relating to one’s own image as well as that of the spouse in the Tithi Ashtottari Dasha. Mars is also the Yogakaraka for the Lagna, showing that home and fortune would have been favourably influenced in the period. Mars is also the Lord of the Navamsha Lagna. It is placed in the 8th House. Anxiety and fears may have come about in the area of marriage in the Mars Tithi Ashtottari Dasha.

The next Tithi Ashtottari Dasha is that of Mercury till 2.8.2006. Due to its Yoga with the Sun it will tend to give the results of the Sun, attainment in life, a lot of pride and self-respect in this phase. The next Dasha of Saturn is that of the 7th Lord in the 12th House, both the Bhavas being connected to foreign travel. So, travel is likely in this period.

In the D-10 Mars is the Lagna Lord placed in the 12th House with the 9th and 5th Lords and this forms a Lakshmi Yoga of fortune and success. This would have probably a lot to do with foreign lands or foreign activity as this happens in the 12th House from the D-10 Lagna. It would have sustained the working image as it is in the 2nd House from the Arudha Lagna in the D-10 and also conjoined the A9 showing positive events. The subsequent Mercury Tithi Ashtottari Dasha discussed above is in the 2nd House and puts the focus on resources in work. Saturn is with Ketu the 8th Lord in the 6th from Arudha Lagna conjoining A8 and will bring changes and transformation in work. Rahu in the 10th House brings a foreign angle to the work you do this year or technical inputs.

Jupiter Tithi Ashtottari Dasha shows heavy expenditure during 6.9.2006-12.11.2006 as it is in the 12th House from the Arudha Lagna in the Rashi Chakra. In the D-10 it would give sudden benefits as the results would approximate to those of Mars. After a break in work, there would be some positive events and probably some foreign linkages as well. Jupiter Tithi Ashtottari Dasha will give an upsurge in Dharma and spiritual information as it would approximate to the results of Ketu, the co-lord of the Navamsha Chakra Lagna in the 5th House.

Rahu Tithi Ashtottari Dasha will give the results of exalted Venus in the 8th House and the 5th from Arudha Lagna which will give sudden benefits in Karma. It is in this phase that the real positives from foreign lands could come in work as Rahu is the 11th Lord placed in the 10th House. As the 4th Lord of inner peace in the Navamsha, these matters would ultimately be on the upswing as Rahu is placed powerfully in Virgo in Navamsha Chakra in Moolatrikona Rashi.

26th December-11th March, 2007 would most likely be adverse for the spouse as Venus would give the results of Rahu, who is the 7th Lord of the marital partner in the 8th House. Venus is also the Naisargika Karaka for the spouse. Venus is well placed in the Dashamsha Chakra in the 5th House and is capable of giving new work in this period.

Sun Tithi Ashtottari Dasha till 31st March will give the results of Mercury which is the 2nd and 11th Lord in the Rashi Chakra as too the 11th Lord from the Arudha Lagna. It is a strong candidate to bring wealth in the Dasha. The Sun continues the foreign theme in the D-10 in the 12th House.

The Moon Tithi Ashtottari Dasha next till 23rd May, 2007 gives financial abundance and sudden benefits as the 12th Lord in the 8th. In the Navamsha, it is in the Lagna giving Guru Upadesha/ or words of wisdom from a teacher. This could also be understood to mean the influx of knowledge.

Mars Tithi Ashtottari Dasha will continue till June 11, 2007, the date of the next Hindu birth day. It will give the results of the Hora Lord as enunciated above.
It is within these frameworks that life shall unfold over the next few years. The backdrop of life as seen from the various charts based on the given birth data have also been extrapolated. Hindu remedial measures have also been prescribed where they have been deemed appropriate to tide over some of the more onerous Karmic stations in life.

It is hoped that the Analysis shall shed some light over the several areas of life studied.

Best Wishes,
Anurag Sharma.
Dehradun, India.
http://www.planetarytransformation.blogspot.com