Vedic Astrology Forecast Commencing June, 2008

|Om Bhargavaya Namah|

Interpretation Guide: Read the predictions for all the signs given below, rather than just yours because many general tendencies of the present transits are housed under the descriptions under miscellaneous Rashis. The discerning reader would be able to glean crucial information from the analysis given in respect of another sign. Also, the analysis and predictions are to be applied intelligently to the Lagna, Arudha and Chandra Rashi based on the information given and also based on the following codec:

(i) Use the Chandra Rashi to judge facets relative to the mind and the emotions. The flow of things and societal participation have to be judged from here. Saturn transit should be seen especially from here and only thereafter studied from the other two reference points.

(ii) Judge the transits from the AL for finances and social realities. In the latter there is commonality with the Chandra Lagna since the Moon is Karaka for all Arudha. Kantak Shani or Ashtam Shani from the Arudha carries special import.

(iii) Lagna Gochar is more personalised as this is the deep and more intimate reality of the nativity.

As a final determinant, since all three references are an integral part of all Jatak, study the predictions with reference to all three to derive an effective summation of the transit planets.

Mesha/ Aries:

For this Rashi, whether reckoned as the Lagna, Arudha Lagna (AL) or the Chandra Rashi, the latter often referred to as Rashi simpliciter, the Gochar or transit of the Lagna Lord Mars/ Angaraka in debilitation is not a positive. There can be anger or irritation related troubles at the present time, especially since the higher octave of Mangal, Ketu, the South Node of the Moon is joined the planet. The two form the Pishacha-Badhak Yoga which can cause one to lose one’s head, be abusive and encounter generally undesirable and unpleasant situations of this sort.

For those who are vulnerable to black magic and machinations of enemies, this can be a vulnerable transit. Be careful and consult a Jyotishi if such contingencies are at all apprehended. 

The Gochar of Guru can be mistaken to be an outright positive till December 11, 2008, especially if one is following the transit from the societal and financial perspective furnished by the functionality of the Arudha Pada; this could be based on the premise that the Deva Guru in the 9th House from the Arudha Lagna would be hugely beneficial for the fortunes of the manifest image formed and displayed by the Arudha Lagna. While this holds true even for the most malefic planets such as Rahu and Ketu and even for the Upagraha, Guru or Jupiter in the 9th Bhava from the Arudha Pada furnishes something of a notable exception.

Despite the tremendous benefits of the 9th Bhava from the AL, it remains a destructive Bhava with Tamas tendencies due to the basic fact of success accruing in the world through competition. For Jupiter such realities are not entirely suited to his intrinsic nature. Therefore, even though the transit of Jupiter in Sagittarius is not adverse for this AL, it cannot be said to be an outright positive or devoid of some deep-seated discomfiture.

It might be ventured that it would be only after revealing some truths and reality checks that Guru would give most of the benefits for the Aries Arudha Pada.

Work may try to offset some of the bitterness in the heart and in the domestic scene, the latter caused by headless arguments and domestic bickering. This is due to the fact that Rahu in the 10th Bhava from this Rashi in the Karma Sthana will try and influence the Lagna from the professional or work environment. This is the principle of Argala at work. While this zeal may work at the present time, when these words are being written, due to the Yoga of the Moon and Rahu (25th May, 2008), when the Chandra Graha transits out, Rahu will not be able to scheme out a solution alone to counter the rage in the mind.

The great positive that can effectively quell these challenges, as too the challenge posed by melancholic Shani or Saturn in the 5th Bhava, is the fact that Mercury, Venus and Sun are transiting Taurus at the present time. The immediate family and wealth positives can help the Mesha Jatak or native to transcend the issues precipitated by rage and anger, accidents and abrasive interactions. Shukra is in its own Rashi in Vrishabh and the wife and commercial bulwarks can help the native tide over the weakness of the Lagnesh and the slowness in the mind brought about by Shani.

The other great positive is the Graha Drishti or planetary sight aspect of the benefic Jupiter to the Lagna giving the native the much-needed divine grace and wisdom to address himself to the situation at hand. Also because Guru is Vakra or retrograde, the Graha embodies three times the strength to strive and the aspect carries that much more potency, three times in fact, to impose sage counsel and good fortune on the head of the Jatak shown by the Lagna. This can offset the third house blow of Shani to the 7th Bhava of marriage by the malefic third house aspect. The distinction here is that the attitude of the native to the marriage suffers while the spouse is trying to assuage the troubles, Venus being the 7th Lord as well as the Naisargika Karaka for the marriage.

Vrishabh/ Taurus:

For Vrishabh Lagna, the Lagnesh Shukra is in the Lagna itself at the present time and is joined the 2nd and 5th Lord Budh along with the 4th Lord Surya. This is a magnificent Rajayoga. The blessings of the 4th Bhava, a Kendra, showing effort at home and in education and those of Purva Punya, blessings obtained through good deeds done in the previous incarnations all come into play and make this a fortunate time.

However, apart from these facets there are some challenging features at play. The 7th Lord Mangal is Neecha and placed in the 3rd Bhava with Ketu showing that if there are any natal indications in the horoscope towards marital discord and suspicious traits in the spouse, the same might manifest at this moment. For male nativities this could be a latent reaction against forced celibacy or abstinence while for female nativities it could be erring from the proper manner of marital conduct.

Shani in the 4th Bhava for Vrishabh as a reference does aspect the 10th House, but this is not through one of the special aspects of the planet. Therefore, the problems at work will not come through as being severe, at least not because of the Gochar of Shani. Guru in the 8th Bhava is usually not considered good as it makes the native disregard eternal wisdom. However, here Guru is retrograde in Dhanu Rashi which is its Moolatrikona Sthana and it could pave the way for some occult experiences and sudden events.

Rahu, the 10th Lord for the chart with Vrishabh rising is in Marana Karaka Sthana in the 9th House and conventional adherence to religion is excluded. Even is spirituality were to manifest, it would be individualistic rather than conventional. However, if the selfsame Rahu were to be studied from the Arudha Lagna, then this Gochar could be excellent as Rahu has the potential to crown the Jatak with material and societal bounty. Of course, such results can only come to pass if Rajayoga is promised when reckoned through Argala Chakra calculated with reference to the Lagna, Arudha Pada and the Karaka Lagna, and further such Yoga is also set to fructify at the present time so that the Rahu Gochar from the Pada might tie in to precipitate the best Mayik results.

Mithun/ Gemini:

Mithun Rashi has finished the Sade-Sati as Shani left Karka and entered Simha. In fact for Mithun AL people, Shani in the 3rd Bhava can give a resolute image as malefics in the 3rd and 6th Houses from the Arudha Lagna indicate material success unless they are debilitated in Rashi or Navamsha.

The Argala of Mars and Ketu from the 2nd Bhava is obstructed by Mercury, Venus and Sun in the 12th House. Thus harsh speech might give way to heavy spending to compensate and perhaps foreign travel also if the Dashas are appropriate and the chart is attuned to the native travelling long distances.

In spiritual charts, this could also entail a visit to the Ashram of the Guru as the 12th Bhava happens to be the 4th from the 9th, denoting the house of the spiritual master.

When the Moon is in Gochar in the 8th Bhava, as it is at the time these words are being written, there is a serious danger of dwindling finances as it would be the 2nd Lord of the Rashi Chakra in Marana Karaka Sthana, damaging the 2nd Bhava. One conspicuous feature of this transit chart is the placement of Guru in the 7th Bhava. So, if Guru is aspecting the 2nd Bhava or Lord from the functional and relevant Upapada in the radix, it could be times for the wedding bells to ring. Otherwise, this is a good time to meet the future spouse as when Gochar Guru aspects the 7th Lord or Bhava in transit, ceteris paribus, it is a good time for the future spouse to be met.

Karka/ Cancer:

Karka Rashi natives are in the final third of the Sade-Sati of lord Saturn and have experienced the transformation brought about by Saturn at the level of the emotional mind. For those with Karka Lagna, the crucial age of Saturn return, 30 years, has been crossed and another stage of life has begun one where basic realities indicated by Shani have been assimilated and recognised.

For accurate appraisals of the effect of Gochar Shani in the 2nd Bhava from the Chandra Rashi, the first step should be to find out the numerical strength of the said Bhava through the technique of  the Ashtakavarga Bindus. If the Bhava is strong in this respect and there are contributing Bindus, then the financial contraints of this phase of the Sade-Sati and the tension at home might not be felt acutely.

My other worry for this Rashi at the present moment stems from the fact that the Jala Tattwa is temporarily quite afflicted. Thus in nativities that are marred healthwise by the presence of Rudra Yoga, especially that to which radical Mars has made a contribution, then this is a time to watch out for health adversities. The fire energy of Mars, as too Ketu, in accord with the classical dictum ‘Kujavad Ketu’: Ketu is like Mars, the Agni Tattwa collides and is incompatible with the watery Karka Rashi. When this occurs in the Panchanga in the Tithi-Vara duality, namely, the same Graha lords over both, it can precipitate a Dosha. The reason is not far to seek: while Vara carries Agni Tattwa, Tithi is watery, much as the Moon-lorded Cancer.

Shani has unobstructed Pap Argala on the Lagna, so food and drinks intake especially junk food needs to be watched with care. Rahu and Moon are joined in the 7th Bhava so the attitude towards marriage needs to be channeled and watched carefully. Though the Moon is not at all a lasting placement, the 8th Lord Rahu is transiting the 7th House and cannot be considered a happy phenomenon especially if the Rashi Upapada and Darapada show affliction as well.

In any case, the challenges of the conjunction of Ketu and Mars in the Lagna are somewhat offset by the placement of Guru in the 6th Bhava. The conduct of the Jatak shall be such that it would be difficult for others to find grounds for enmity. This is especially so if some such combination exists from the natal Rashi Lagna and the Shatrupada also shows similar character traits of the competitors and those inimical which might travel the distance in understanding the Jovian nature of the native’s competitive personality traits.

The other quite significant positive and one almost certain to show itself at the present time is the unobstructed Labha Argala of three planets to the Lagna. According to Parashara, such an intervention of Grahas is sure to make its mark in the affairs of the native. Wealth and overall expansion and optimism shown by Budh and Shukra as too the 2nd Lord Sun will help the finances. These should be well-placed from the Pada and the Atmakaraka for the effects to be truly felt and even this last sentence has some ifs-and-buts one of which is that the Mahadasha or Antardasha of one of these Grahas, or more, should be on to derive noticeable results. These are some of the limitations of divining fortunes through transit horoscopy.

Simha/ Leo:

 

For Simha Rashi, one recent benefit has been that due to the nodal transit, Ketu has moved out of Yuti or conjunction with Gochar Shani. While in some cases, where the radix is basically predisposed to spirituality, this Yoga can further the spiritual impulse, especially if Shukra is also involved, the conjunction of two dire malefics in the Lagna is not good at all. So, Simha Rashi Jataka can breathe easier, now that Ketu is in Karka or Cancer. Of course, at the present time, Ketu has gone and joined Neecha Kuja, so it is a bit of ‘out of the cauldron and into the fire’ situation.

Shani in Lagna is in Marana Karaka Sthana (MKS) and influences the Lagna badly. For those with Simha Lagna, health can pose troubles as Shani is the antithesis not only of the life-giving Lagna but also of Leo, lorded by his father, the Cosmic King. The picture abpve is apt as Simha depicts forests and hills and Shani in the Lagna aspects the 10th Bhava of Karma with his 10th Bhava aspect or Latta/ kick. The King can limp a bit in work and for this, Kantak Shani, which would be more pronounced when judged from the Simha Chandra Lagna since the 10th Lord and Bhava from the radical Moon are crucial in garnering societal support to the professional commitments, is largely responsible. Of course, those with Simha Rashi and the Moon tenanting this sign in the Atha Janmanga Chakram, the Sade-Sati is in full flow and this is the white-hot phase of the Sade-Sati.

The emotional sheaths of the mind are under stress and the working ability has also taken a beating. For those with Chandra in the Lagna, the effects can be excruciating. Even if the Gochar subsists from one of the Lagna, AL and the Chandra Rashi, the relevant stanza of the Rudra Chamakam must be recited for relief and mitigation. For those who have learned to work hard and have also learnt the lessons of Shani previously, the Gochar of Shani in the Lagna only may not prove to be overly disastrous, given that the Rashi Chakra does not display any overarching trials and the Moola Dasha is not indicating the precipitation of some thorny Karma.

Deva Guru Brihaspati has been in Gochar in Dhanu Rashi in the 5th Bhava from the Lagna and for those running the Guru Vimshottari Mahadasha or indeed any other applicable conditional Nakshatra Dasha of Guru as taught by Parashar in the BPHS could reap a rich harvest in every sense of the term, once again keeping in mind the Karmic facets listed above, including the sum total of the Karma to be experienced in the given lifetime as deciphered through a rectified Shashtyamsha Chakra/ D-60 chart. This chart has been given the most weightage amongst all the Varga Chakra or divisional charts and for this reason.

The debilitated and afflicted Yogakaraka Mangal in the 12th House furnishes strong grounds for the fructification of Vipreeta Raja Yoga purely because it is a natural malefic. Otherwise also, the Lagna Lord Sun has maximum Digbal in the 10th House and forms a powerful Yoga with the 10th Lord Venus in the 10th House. Some work related developments could be expected at this time with the Gochar as it is. The 2nd and 11th Lord Mercury which acts as Kubera for this Lagna forms a powerful Dhan Yoga with the Lagnesh and also forms a good combination with the 10th Lord Venus.

The malefic Rahu is transiting the 6th Bhava eminently suited for malefics and does not hurt in this location. Even though it is the co-lord of the 7th Bhava for this Lagna, its Gochar in the 7th Bhava could not have furthered the prospects of marriage. For those on the brink, it might be prudent to have a learned Jyotishi unravel the Hindu annual chart or the Varsha Tithi Pravesha Chakra as revealed by Pandit Sanjay Rath, the Param Guru of the Sri Jagannath Centre a few years back. This technique remains the crowning glory of Hindu Jyotish and might offer some reprieve from the Tajak Varshaphal technique about which this writer expresses no opinion whatsoever.

Kanya/ Virgo:

The defining factor for Kanya Chandra Rashi natives is that Saturn is transiting the 12th House from the Rashi indicating that the Sade-Sati of seven-and-a-half years has begun in right earnest. So the transits for this Moon sign are going to run  subservient to the power of Shani to transform the inner landscape and psychological moorings. Therefore, whether we speak of 2007 when Saturn had come to Leo, or of now when Saturn is in Leo in 2008 or of later times, the personality traits that are to be outgrown must be outgrown even though the process can be a bit painful at times. Factors that are important for this transit are the numerical strengths of Bhavas in the Ashtakavarga system that the Sade-Sati influences, the fact whether Saturn is simultaneously transiting over natural malefics in the radix and perhaps most importantly whether the natal Moon shows psychological vulnerablities such as over-sensitivity, coldness, emotional callousness and societal shortfalls. If any or similar lacunae show up in the Rashi Chakra, then this period can be a significant learning curve and has the potential to persist even in the phase of potent and conspicuous Dashas in any of the applicable systems of periodicities.

More about the subsisting Sade-Sati relating to various signs has been written elsewhere on the webpage and be sure to look around and to refer to the same for further information. I would, at the risk of repetition, state that Moola Dasha facets in the nativity and the importance of the Rudra Chamakam are absolute in such a period. Work on the horoscope accordingly.

Moving away from this transit we observe that Guru in Dhanu Rashi is providing unobstructed Sukh Argala at the present time and the atmosphere at home is good and learning undertaken proves useful and relevant. As this intervention is unobstructed, work is unlikely to interfere. As Shani is in the 12th House for Kanya Lagna, those not running the Sade-Sati but having Saturn transit the 12th House from the Lagna, run the risk of incurring bad expenditure, either accruing due to general despondency or through like factors.

Venus, Sun and Mercury in the 9th House form a tremendous and positive Yoga which can bring about a lucky break or foreign travel or basically help you to achieve success since the Lagna Lord Mercury is involved. This is also a transit Dharmakarmadhipati Yoga and if this Yoga is there in the radix then the native shall perform sterling Karma in this transit. The work and actions of the native shall be spotless and worthy of being emulated. The Yoga is usually considered the highest in the land and the native takes and approaches his work (10th Lord) as his Dharma or religion (9th Lord). For those interested in going to a pilgrimage this is ideal as the 12th Lord Sun is also conjoined the combination.

Malefics in the 11th give the requisite drive to attain while Rahu in the 5th House should not be allowed to hatch illusory and grandiose plans which have little foundation in reality.

Tula/ Libra:

Jatak of this Rashi and Lagna are lorded by the bright-eyed diamond, Shukra, with an attention for detail and tend to feel overlooked if their concerns are not met with an attention to primacy. Thus, their forcast must not be placed at the end and perhaps should be given in more deliberate detail, to assuage their worldly expectations. All this is, of course, half in jest, just in case.

The present time actually shows a lot of focus on inner transformation, sudden changes, and having to encounter and overcome stumbling blocks. All this can have divergent meanings based on the Dashas in the radix and the natal Karma to be experienced; for example, these transits could just as well mean reaping a rich harvest, a windfall, a sudden blessing and also unfloding of the some important Karma that might alter the tenor and nature of life itself.

For Tula Pada, the placement of two benefic planets in the 8th therefrom is good and there may be ready access to the resources of others as the 8th Bhava is the 2nd Bhava of resources from the Lagna of the other, namely the 7th Bhava when reckoned from the original reference. Kuja, even in debility has maximum directional strength from the Lagna and can help in decision making. It gets Gochar Neechabhanga both from the Lagna, indicating that the challenges can be overcome through self-effort and from the Moon, showing that proper Mantra and social support can also ease the situation.

If a nativity has Jara Yoga then one’s conduct ought to be watched as the 7th Lord Mangal is in the 10th House. The violence and cutting nature of the Gochar applicable to all nativities in some manner or the other are also reflected in the brutal double murder of the young Arushi Talwar and the Nepalese help, Hemraj in the Delhi suburb of Noida . It ought to caution the right-minded citizens that violence and anger represent the collective Achilles Heel at the time of the present Gochar.

Brihaspati is in Marana Karaka Sthana in the 3rd Bhava and the sage counsel of the Guru runs the risk of being discarded in view of the urge foe temporary gratification as Jupiter does not feel comfortable in the place of copulation, one of the Bhavas of the the Kama Trikona. Needless emphasis and identification by all Tula Jatak with these findings must be avoided at all costs since these are cautionary musings which become applicable only of something of the sort is a constant risk in the nativity and not otherwise.

The Sukha Argala of the Rahu-Chandra Yoga cannot really bring happiness to the heart right away because Rahu will give delusion to those with an afflicted Moon and/ or 4th House and Lord in the natal Rashi Chakra. In fact there is a Gochar Bandhana Yoga at the moment where the native might feel caught up between the shrill fears of the mind and the heavy traffic at work. Attempt to strike a balance and to view the whole thing with some sort of perspective. The Rajayoga in the 8th House can bring inheritance and insurance benefits to the fore as well.

Shani in the 11th Bhava in an Upachaya Sthana is well placed and Tula Rashi natives would do well to appreciate that the next Gochar of Shani is going to be in Kanya Rashi when they would begin their Sade-Sati. Though Shani is Yogakaraka for the Lagna, the Sade-Sati inevitably brings some emotional turmoil with it. So use the intervening period to enjoy emotional freedom to the utmost if the same should be available to you based on the natal Karma.

Vrishchik/ Scorpio:

For this Rashi, the Gochar appears promising as the benefic Guru being 2nd Lord of wealth and movable assets is stationed in the 2nd Bhava itself. This position gives Dhan Argala to the Rashi Lagna and this Argala is not obstructed by any planet in the 12th Bhava, making it quite powerful. So finances, wealth and speech will bring great gains especially as the Naisargika Karaka for speech, Budh or Mercury is also very well placed in Vrishabh Rashi in the 7th House. This latter sign is a friendly sign for the Graha and so commerce and business transactions are also going to be fruitful.

The 7th Lord Venus is in the 7th Bhava itself so for those people whose natal Upapada Lagna and the Darapada in the Navamsha show that marriage might be in the offing, people with this sign rising in the Varsha Tithi Pravesha Chakra/ the annual chart can be optimistic of the chances of marriage. As far as Hindu annual horoscopy is concerned an assemblage of Grahas in the 7th Bhava is to be construed differently from the negative implications it carries in natal horoscopy. Here many Grahas in the 7th Bhava can show a focus on marriage, especially since the Naisargika Karaka for marriage, Venus, is also placed in its own sign in Vrishabh and that too in the 7th Bhava. The location of the 10th Lord Sun in scuh a Yoga also shows that marriage may be instrumental in career growth or may mystically spur the porfessional prospects without any mundane pushing necessarily coming in.

When this piece for this Rashi is being written, on 4th June, 2008 at about midnight, coming into the 5th morning, Chandra is in Marana Karaka Sthana, so just for these few days, the luck factor needs to be watched especially as Neecha Mangal and Ketu form the Pishacha Badhak Yoga in the 9th Bhava of fortune and luck.

There is Kantak Shani in operation for Scorpio whether this Rashi tanants the Lagna, Arudha Lagna, Narayan Dasha Rashi, Tithi Pravesha Lagna or the Chandra Rashi as Shani is positioned in the 10th Bhava. The native may not feel like working or work and societal support in work may appear to dry up in case of Vrishchik Chandra Rashi. the 10th Bhava from the Moon is extremely crucial in this regard in natal horoscopy as well and often it is found in Jyotish practice that the flow of social support in work is determined from the 10th Bhava and house when reckoned from the Moon in the radix. Thus, if the 10th House or lord from the natal Moo is involved in a Shrapa then the social support is lacking or if placed in a Dusthana from the natal Lagna, then suppport in the contemplated areas is not readily forthcoming.

The relevant stanza of the Sri Rudra Chamakam based on the degrees of Shani in the radix ought to be chanted for relief from the travails of the Saturn transit.

 

Dhanu/ Sagittarius:

People with Dhanu Lagna, Rashi, AL and those running the Narayan Dasha of Dhanu Rashi are singularly blessed as Jupiter, the lord of this sign is transiting the Rashi. This is its Moolatrikona Rashi where Jupiter is happiest working so put all those plans into action. For those who are teachers, priests, financial consultants, lawyers, judges, astrologers, professors: all governed by the planet Jupiter, this is an excellent time to be active in the sphere of your calling. As Guru is in Lagna, the Dhi Shakti or the power of discrimination will be acute and splendid. Guru aspects the 5th, 7th and 9th House with its special Graha Drishti.

Guru’s 5th Gochar aspect promises intellectual merit and happiness from progeny. Speculation and metaphysical contemplation can yield benefits. Those interested or adept at Mantra could consult a competent Mantrik for information and advice. However, this is to be distinguished from actual recitation and practice of the Mantra as for this to accrue the Gochar of Guru must aspect the Mantra Pada/ A5 with Rashi Drishti or must be transiting the same. In other words, Mantra practice can be begun to discover the magnificent pragmatic utility, if nothing else, of Sattwic Mantras sanctioned by the scriptures, only if the Mantra Pada/ A5 in the radix is tenanted by Dhanu, Meena, Kanya or Mithun Rashi as mutable Rashis aspect each other without exception by Rashi Dishti showing deterministic influences coming to bear in the form of correct and beneficial Mantra.

The 7th House aspect is very positive because the desires of such a potent Guru are only the best. The 9th House aspect fuels auspiciouness in Dharma, parental attitudes, higher education, foreign travel and fortune. Guru is the Karaka for the 5th and 9th Houses and its planetary aspect to these Bhavas is an excellent and supportive phenomenon.

For those with Dhanu Arudha Pada, this Gohar will first expose uncomfortable societal truths and only then unequivocally begin to support the manifest image in the world; for this reason it is a mixed bag for the AL during this transit. The sudden anger precipitated at the sudden level is obstructed by the benefic Yoga os Mercury, Venus and the Sun and devoting yourself to the daily hard work of whatever it is that you do is the best insurance against sudden irritability and rashness. Do guard against the same while driving. For those suffering with chronic ailments, this transit of Mars and Ketu could bring about symptomatic recurrence and relapses. Blood related ailments, accidents, fire related mishaps, injuries sustained through sharp edged instruments are possible. Bone marrow pathology and leucocytes count should be checked as a matter of importance for those who have these as crucial medical checks even otherwise.

Guru is in Vargottama Navamsha at the present time indicating that delving into the realm of the Guru could be life-altering for some.

Rahu has Papa Argala though on the Lagna and the views of the dependents if not otherwise sound should not be allowed to interfere, much as careless eating and drinking binges. The Gochar Moon is cursed by the Graha Drishti of three planets: Rahu, Mangal and Shani and conjoined with the placement of Shani in the 9th Bhava indicated by the Naisargika Karaka Surya, a lucky break which may have otherwise come easily may be impeded somewhat despite the tremendous support of Jupiter.

Jupiter placed in strength in the Lagna can destroy a thousand evils according to Parashara and the native is expected to bow to Shiva sincerely for this. Do that and things should be nothing short of great.

Makar/ Capricorn:

For some reason the forecast for Makar Rashi has been delayed and this is the last Rashi being discussed in this write-up. It may have something to do with the exclusive lordship of Shani over this Rashi. The lord of this Rashi, Shani, is transiting the 8th Bhava of delays and obstacles as too inner transformations and so this is a period of these qualities and areas of life coming to the fore. This also forms Kantak Shani where even a lion is compelled to walk with a limp, amd which sentiment is specially apt in the circumstances because Shani is transiting Simha Rashi/ Leo directly symbolic of the lion.

The Kantak or thorn like period accrues because of the third house aspect to the 10th House stressing the work scenario and slowing things down in the work area. The Rudra Chamakam needs to be recited during this phase to mitigate the Gochar. This would apply to Jatak with Makar Chandra Rashi, Arudha Lagna and Lagna. Thus the basic need is to seek the opinion of someone who knows regarding the specific stanza to be recited based on the degree of Shani in the radix. If this is not possible then the 3rd Anuvaka of the Chamakam can always be recited to build up resistance to the testing transit of Saturn by way of cultivating the will to Parakrama or effort symbolised by the focus on the 3rd Bhava through the recitation of the 3rd stanza.

The transit of Rahu in the Lagna or the Narayana Dasha Rashi is not good for those running the Makar Dasha. The only positive is if Rahu is in Makar Arudha Lagna or if Makar Rashi falls in the Trikona Bhava to the radical Arudha Lagna in the Rashi Chakra AND the native is also running a period in which some strong Rajayoga can be expected to be fulfilled. In this case, if the above stated requirements are fulfilled then this transit of Rahu can bring a social crown to the native and can catapult him to great material heights.

As Chandra is in the romantic Tula at the time of the writing of this piece, being the 7th Lord for Makar, it forms a Gochar Jara Yoga and those who lean to passion would do well to watch their relationships. Otherwise, it appears to be quite a positive as Moon in the 10th House for now can indicate a willingness to particpiate in work despite the aspect of Saturn.

However the need for caution and restraint in personal interaction, marriage and romance is further highlighted by the presence of the dangerous Pishacha Badhak Yoga formed by the conjunction of Neecha Mangal and Ketu in the 7th house from Makar. Watch out for incendiary emotions, rage, anger and violence in the personal realm especially if there has been a history of this sort. At thr risk of making all this sound a trifle too ominous it has also to be pointed out that the Karaka for relationships, sex and marriage, Venus/ Shukra is transiting the 6th Bhava which is its Marana Karaka Sthana where it feels as if it is dying for the reason that it is the 12th Bhava of dissipation and loss when reckoned from the 7th Bhava and also because the 6th Bhava from the Lagna stands for a celibate life which Venus is utterly opposed to.

One would avoid people who are facing troubles in their marriages to be specially cautious in this transit due to the unfavourable effects of the transits at the present time.

The delusion fostered by Rahu and the Argala of the difficult Aquarius from the 2nd House is countered by a very powerful Guru in the 12th House from Makar. Thus sage and eternal truth and wisdom can go a long way in quelling intellectual decisions that might later lead to suffering. Trust the words of the Guru. If this is done then the transit Neechabhanga for Mars can be effected by: 1. proper thinking, as Mars is, after all, in a quadrant from the Lagna; and 2. for those who read and assimilate this knowledge while the Moon is still in Tula or even later, when it is in a quadrant therefrom, they can effect a double Neechabhanga due to relief from society in this direction.

Mercury can be considered to be very well placed as a natural and functional benefic for this sign as it is placed in the 5th House.

 Kumbha/ Aquarius:

The Moon is in Gochar in this Rashi and this is a good omen for the present time. Shani in the 7th House can make for a lot of desire in the marital realm and this could translate into a keenness for finding the spouse. If married it could mean a healthy focus on the marriage as Shani has Digbal in the 7th Bhava from the Lagna.

However, Shani is not overly conducive to the prospect of marriage if it is transiting the Upapada or has Rashi Drishti on the Upapada; this is especially so if the divine grace of Brihaspati is not present by the Garaha’s Rashi Drishti or Graha Drishti to the same locations in the radix.

For those having Aquarius Arudha Pada, duly calculated with the two exceptions that the Graha lording the original Bhava, the Arudha of which is being sought to be computed, cannot fall in the original Bhava or the 7th therefrom, the transit Moon in the AL is an execellent thing for social networking and for the image to come into transient prominence. The rationale behind exclusing the original Bhava and the 7th therefrom for the computation of the Pada is that the Bhavas denote metaphysical reality or the Satya Peetha while the Arudha indicates manifest, visible and Mayik reality which is not stable in its coexistence with the former. Indeed, the Arudha will first come to the Lagna and the 7th if the calculations demonstrate it thus, but it cannot stay as Maya cannot coexist with absolute truth for long. Then it will go away to the final juncture as per the classical rules given by Parashar. So, the Arudha changes at times, for more reasons than one which explains why are social groups change, why our personal realities change and why we leave things behind and adopt novel ones.

On a more immediate and practical footing, there is an excellent combination in the 4th House formed by the Yoga of Venus, Mercury and the Sun. These transit results, I might add, could be viewed with equal efficacy from the Narayan Dasha/ Padakrama Dasha rashi as this sign becomes the temporary Lagna where Narayan or the sustaining forces in the chart sit.

Budh and Shukra are great benefics for Kumbha Lagna. In fact, Shukra is a Yogakaraka Graha, lording both a trine and a quadrant and is capable of generating a suo moto Rajayoga. That it is joined in this auspicious task by the 5th Lord Budh only adds a good measure of Purva Punya or good fortune and the presence of the 7th Lord Sun insists that the element of personal interaction, marriage and business partnership would be crucial in this success especially if the same were to be radically and dynamically promised by the natal Rashi Chakra.

Shukra has Digbal from the Lagna showing beauty, love, pleasure and women as being essential parts of this growth at the present time while for Kumbha Arudha Lagna people, the South-East could be a better temporary option if there is a choice during this transit. If Venus is excellently placed from the natal AL, in maximum Digbal or aproaching the same, this choice should be availed in matters societal, financial and professional. These constitute Sukha Argala that is utterly unobstructed for Jatak with this Lagna and those with other Lagnas but running the Kumbha Narayan Dasha as too for Kumbha Rashi. For the last named these effects are mental and social rather than visibly physical. The distinction is subtle but quite real. This will show as a wonderful domestic environment and pleasure at home checked only by issues of pride and ego brought by the lordly Sun, indicating the wife. For fear of choosing Mothers of these Jatak over their spouses or loves, one shall refrain from elaborating further.

There is yet another unobstructed Argala from the 11th House where the sage, prosperous Jupiter is stationed in Dhanu Rashi in tremendous retrogression. These people may be benefited by a sage friend who may be a teacher, professor, priest, lawyer, judge, finance professional or astrologer all indicated by Guru. This Argala being Labha Argala indicates things and benefits coming in including knowledge as the 11th is 4th (Jnana) from the 8th (occult) and can bring teachings from an esoteric and occult tradition.

The unobstruction means that domestic bliss is not diluted by work constraints and the incoming blessings are not constrained by bleak and blind Kama desires of the 3rd Bhava. This is fortunate indeed. While one may need to strive hard, three times harder, for the Labha Argala to accrue, the Sukh Argala will come automatically as there are three Grahas in the 4th Bhava.

For Kumbha Pada do not rely on violence an dthreats in overcoming adversity and competition because Mangal is Neecha in the 6th House and the Pishacha Badhak of abusiveness and wild anger may inflict a setback when the other factors indicate a good time. This would be your choice as the 6th Bhava is an Upachaya and if you can curb these facets, one can be happy about the current status of your well-being.

 

Meena/ Pisces:

For the sign of the Rishis, it is happy going and they have been striving manfully due to the placement of the Lagna Lord Guru in Siddha Yoga in the 10th Bhava. As pointed out elsewhere in this predictive-analytical write-up, Guru has tremendous Cheshta Bala or the propensity to strive three times harder. The retrogression makes for Bhupa/ kingly energy levels in professional skill structures and their manifestation. Retrogression makes the person come back to perfect the work, especially when it is the retrogression of the greatest benefic like Guru. However, in temporal reference frames, this still means expending time and energy and having to work much harder. So do not be bogged down by the fact that you are having to strive hard in the work arena. This is all towards an end of attaining expertise and perfection.

Transit Saturn is very well-placed, in fact, ideally placed. Shani is the Karaka of the 6th Bhava and is placed here casting an Amrit Drishti on the 8th House from the Lagna with its third house aspect. This has the tendency to protect longevity and since the 8th House is Tula or Libra, its exaltation sign, this aspect can also protect against chronic or lingering illness. Especially from the Meena Arudha Pada, this is an excellent Gochar as Shani in the 6th will surmount any opposition and quell competition effectively in the material and societal realm.

Shukra and Budh form Bhagya Yoga in the 3rd House as they aspect the 9th Bhava with Graha Drishti and the presence of Sun does not mar this as he is another Karaka for the 9th Bhava, in fact the primary Karaka for the 9th Bhava of Dharma and righteous conduct or the perfect path.

Once again the Yoga of Neecha Mangal and Ketu in the 5th House cannot be said to be good and decisions that might have significant ramifications in the future ought to be made with care. Rashness and impulse are to be eschewed as far as possible as clarity of thought and planning shall be lacking with this combination in the 5th House. Else, Rahu as a natural malefic is nicely placed in the Upachaya Bhava of the 11th House and can be good for material striving.

Charts Compatibility Analysis

The following is a Detailed Charts Compatibility Analysis drafted for a client. Birth data, names, places and any references to factual details are being omitted for reasons.

CHARTS COMPATIBILITY FOR XYZ

Dear XYZ,

Just looking at your chart and that of your wife, PQR, very many features spring into focus about some of the misconceptions in Jyotish, apart from the sheer complexity of the situation at hand. The greatest damage has been caused by the erroneous opinion rendered to you about the Manglik Dosha (The Blemish of Mars in Marital Matters) in the chart of your wife. In certain Jyotish circles the opinion is current that Mangal (Mars) in Karka Rashi (Cancer) does not cause Manglik Dosha. I suppose you have already found that this does not hold in actual practice! Moreover, the Dosha occurs in the 7th House (H) of PQR?s chart and this Bhava pertains specifically to marriage as it deals with our intimate relationships, partnerships: whether sexual or otherwise, marriage itself, sexual intercourse and our personal interaction with others at an individual level. Thus, the strength of this Bhava is absolutely central in the area of partnership whether in the realm of business or marriage. Affliction of this house leads to difficulties, the severity of which is contingent on various factors in the Kundalis at hand. While Mangal resides in the Kalatrabhava (house of marriage) in PQR?s chart, the situation does not repeat in your chart and thus there is no Dosha Samya or cancellation of affliction. As a result, Mangal is free to create havoc in marital life.

Mangal is the Naisargik Karaka (natural significator) of rage, violence, power, lust, passion, heat and anger. It triggers impulsive behaviour and insatiable desires and appetites. Its names are Kruradik, the cruel one and Vakra, the Graha that adopts twisted and unconventional means to get what it wants. The 7th H is so delicate that in Jyotish it is considered the best situation if there are no Grahas at all here, whether benefic or malefic. The militant and aggressive nature of this Graha violates the delicate nature of the marital bond and hatred, violence and trigger-happy mentalities begin to invade the domestic harmony. In other words, there is no place for the valiant and furious Commander-in-Chief of the Cosmic Cabinet in the Yuvati Bhava or the house pertaining to marriage. To add to the factors that I have enumerated here, Mangal is Neecha or debilitated in the 7th House of PQR?s chart, making her marriage suffer due to a serious affliction of all attributes pertaining to Mars. It is not natural for police, a natural signification of Mars (!), along with the armed forces and other uniformed services, to invade a Hindu-Indian home, even though it may be in the STU (name of country of residence omitted for reasons). All matters pertaining to a Neecha Graha suffer in their significations and the inherent fury of Kuja will rage unabated in a scenario where Manglik Dosha is not annulled in the chart of the spouse and this Mangal is in the sign of its debility as well.

Another interesting feature of the two charts exposes the real worth of the system of Gunamilan or Ashtakoota Milan, which has traditionally and mistakenly been relied upon as the sole means of matching charts. Traditional matching reveals that there is excellent compatibility in the two charts. In this so-called Matchmaking, a total of 36 points is possible. Out of this an outstanding score of 28.5 points has been achieved. It is not the contention that this area of matchmaking is without value; rather it must be viewed in the light that it merits. The various components that comprise the eight divisions of this analysis elaborate on various aspects of the relationship but the focal point is that all of these are based on the natal Moon?s location in the two charts. In other words, it is a Nakshatra based compatibility and can mainly indicate psychological parameters since Chandra is the Naisargik Karaka of emotional mapping and psychological characteristics. While Moon is a focal point in Jyotish and can reveal many things as an alternate Lagna, especially since this Graha is the representative of the Mother Goddess and indicates manifest reality, it cannot be the sole or even the dominant criterion for judgment of results. For example, the Bhrakoot in Gunamilan shows the egoic and family understandings between the spouses and their respective families. The Kundalis score a maximum of 7 out of 7 points in this area showing that the match was psychologically adaptable with the views of the two families and the ego at the level of the perceptive mind was unlikely to become a hindrance. The most important Nadi compatibility shows a maximum score again, 8 out of 8, showing that there is not much chance of the progeny being genetically deformed or otherwise unhealthy. Though this is sometimes taken to affirm the absence of any physical aversion between the spouses, the Yoni more directly pertains to sexual attraction and physical compatibility. Here, the score is only 50% with 2 points scored out of 4 showing some vulnerability in this direction, which needs further investigation in the charts. The other criterion is Graha Maitri, which shows the mental attitudes directly and here the lords of the Chandra Rashi are Shani (Saturn) and Guru (Jupiter) respectively. These Grahas are neutral to each other in the scheme of Natural Friendship and show adequate compatibility, if different in the view they take of the world at a level of emotional perception. Even the other factors show adequate compatibility scores showing that out of educational and private understanding of the world, no majorly discordant notes are likely to crop up.

However, it is beyond doubt that there are serious pressures in the marriage and this ought to waken us to the real value of Ashtakoota Milan. It cannot and ought not be taken as the final or dominant theme while judging charts and this fact is being universally recognized in elevated Jyotish circles. Loose and irresponsible attitudes of astrologers regarding the Manglik Dosha or affliction of areas significant to marriage by other malefic Grahas has contributed to discredit the genius of the Vedic seers. Anyhow, the mistake of an astrologer has hardly anything to do with the validity of eternally true Jyotish dicta. Therefore, it must be recognized that PQR?s chart has a serious Manglik Dosha in the 7th H directly affecting the marriage with sporadic violence, argumentation and intolerable atmosphere in the marital home. Mangal is your Atmakaraka (AK), the Graha farthest advanced by degrees in any chart, and it is teaching your soul lessons pertaining to violence and letting impulsive rage get the better of you. This is the avenue your Atman has chosen to advance the incarnate personality on the path to evolution and advancement. The effort on your part has to be to eschew anger, no matter how serious the provocation and this is said with the full realization that such a thing is easier said than done. Furthermore, when a natural malefic is the AK, it shows the propensity for a high degree of spiritual development. These trials are being visited upon you to understand some deeper significance of yourself and the underlying metaphysics that governs the world.

Kalsarpa Yoga is formed when all Grahas are between Rahu and Ketu. Kalamrita Yoga is formed when all Grahas are between Ketu and Rahu. Since the nodes are always retrograde or Vakri, in your chart, all Grahas are between Ketu and Rahu and thus there is no Kalsarpa Yoga but there is Kalamrita Yoga. The Rahu-Ketu axis is known as the Karmic axis and shows subtle Karma that must be experienced; the subtlety of the situation can be gleaned from the fact that Rahu and Ketu have no material existence so their lessons are also devoid of immediate rationality and always partake of a strong element of destiny and inevitability. When all Grahas are in the grasp of the Cosmic Dragon, of which Rahu is the head and Ketu is the tail, you can appreciate the strong fate that drives all the Graha energies in the chart. The natural age of the maturity and abatement of these Yogas is 43 years and till that age, Prarabdha or the active element of fate guides all events in life. The positive feature is that since in Kalamrita Yoga, fiery and unpredictable Ketu forms the apex, as it were, in accord with the nature of Ketu, the reason behind the suffering is the spiritual growth of the native. This is not so in Kalsarpa Yoga where material concerns obliterate the secret cause behind the destined torment and thus this is a preferable Yoga if a choice exists between the two. Further, the nodes are Neecha being in their signs of debility. This happens in the 4-10 axis and is a Rajayoga at a material level, including the area of career, achievement, societal status, actions in society and reputation seen by the 10th H, the Karma Bhava, but debilitated Ketu again shows that there is a need for you to curb the violence and sudden eruptions of anger. This is crucial, since at a pragmatic level, opinions matter and Ketu in Mithun Rashi (Gemini) rules the opinions of those around you to a great degree. This is so since Mithun is your Arudha Lagna (AL), the external or Mayik personality showing the way you are perceived by others around you, as distinct from the Lagna (Ascendant), which is Kanya (Virgo). So while actually you are a worrying person, sensitive to your own faults and those of others, careful about your health and interested in knowledge in a reserved way for it own sake, you are perceived as an outgoing and vivacious intellectual who is highly instinctive in decision making and ideas, if also enigmatic and difficult to understand. Also, since AL is in the 10th H from lagna, the external personality at the work place and in interaction rules the way you are perceived. It is your own actions that make your image and this is not the case in all charts. Thus with awareness and understanding, you can modify your perceived image to a degree.

Apart from your specific query about Kalsarpa Yoga, the Rahu-Ketu axis is also crucial in that Rahu is debilitated in the Upapada Lagna (UL). Like the AL, this is the Mayik counterpart of the factors pertaining to spouse. Thus, it shows the external attributes of the wife in your case and the way she is perceived by you and others. Neecha Rahu in the UL shows significant affliction to the area of marriage and this affects your peace of mind directly, as you have also indicated in your communication, since this is the 4th H of happiness and emotions. There is great turmoil here shown by the debilitated Demon Rahu and while it has given Rajayoga in relation to inanimate possessions like residence and immovable property, it must give illusion (a natural signification of Rahu) to the personality in the matters pertaining to wife, indicated by UL. It is clear that the destined suffering pertains to the AL and UL since the Kalamrita Yoga covers AL in the 10th H and UL in the 4th H; so while we must view the opinion ignoring the Manglik Dosha in PQR?s chart as being irresponsible, this has only come about due to the inevitability of the Karma shown by the Karmic nodes in the relevant area. It would have adopted any means to visit you. Such strong fate cannot be averted. So some distant comfort can be derived from the fact that all this is not the result of some unfortunate mistake but is destiny in full flow. While in some cases the AL and UL being in mutual Kendras (Quadrants) might have been interpreted as favorable, here due to the afflictions already studied and some yet to be delved into, it shows opposition. Grahas or Padas in the 7th or 12th from UL show the opposition to the alliance and here driven by the Karmic nodes, your wife has been led to file for divorce while you threatened her with precisely this consequence at a prior time. This is a clear-cut manifestation of opposition to each other and reflects the somewhat undesirable Karma that actuates the marriage and has always formed a permanent theme in the relationship right from the beginning. It was studied whether Rahu in your UL received any saving grace, as it were, from a benefic or Shubh Graha to save the day. Rahu is aspected by the Rashi Drishti (Sign Aspect) by Budh (Mercury) but Budh is Himself Neecha in the Kalatrabhava.

This position of Budh is not entirely welcome in the 7th H. Budh along with Shani is a neuter or sexless planet and while no Graha is really desired in the Kalatrabhava, the location of these two is particularly conspicuous. Budh does not aid sexual intercourse or physical attraction especially if other factors are detrimental or challenging. It is a youthful and superficial Graha that likes amoral behaviour and a playful attitude to sexuality, which is perceived as laxity of morals by people at large. Thus, strict watch is to be maintained over one?s conduct; any unwarranted indulgence with women of easy virtue or things of that nature will only aggravate the situation further since it is caused by Budh in the first place. The most crucial thing is to realize that even if some of the cutting remarks of the spouse pertain to the incompatibility and frustration precipitated by Budh, the resultant anger must be channeled with the thought that the situation is after all destined and evoked by Graha energies rather than some sort of a fault. There is yet another indication that Karma has chosen a particularly carefully crafted Graha scheme to work out some Karma pertaining to marriage. PQR?s chart has Mangal in the 7th H in debility while you have Budh in the 7th H in debility. There is only one Graha in the hierarchy of Grahas that Mangal is opposed to in the scheme of Naisargik Graha Maitri and that Graha is Budh. Thus marriage for both partners is assailed in this way as well by affliction of expectation and reality by two bitterly opposed Grahas or what works as an opposition since one of the direst malefics is inimical to the other Graha. In this manner, the first marriage seen by the seventh Bhava oscillates between rage, passion and unbridled desire on the one hand and a sense of frigidity and physical dissatisfaction or intimate incompatibility on the other; this is a pendulum of completely opposite tendencies and must precipitate great pressures and tensions in the relationship.

It was mentioned earlier that it might be more prudent to view the event of this marriage as destined rather than as a mistake that could have been averted with right counseling. This was said with reference to the Karmic focus of Rahu-Ketu. This destined element of marriage, especially as far as you are concerned is reflected in the principles pertaining to selection of spouse as they relate to UL. It is a principle that the Lagna of the spouse should be the UL, the 7th Rashi therefrom, or the signs in Trikonas or trines from UL. In addition, the Paka Upapada Lagna or the sign occupied by the lord of UL can furnish the Lagna of the spouse. In your case, Guru is the lord of UL in Dhanu (Sagittarius) and is placed in Makar (Capricorn). The Lagna of PQR?s chart is Makar suggesting that this marriage has happened due to inevitable Karma. However, for a lasting marriage, a reciprocal arrangement is usually requisite in the chart of the wife. UL in PQR?s chart is in Mesha (Aries) with lord Mars debilitated in the 7th H. Thus the Lagna of husband ought to be Mesha, Karka (Cancer), Simha (Leo) or Dhanu. Your Lagna is Kanya and this is not a linked Rashi. Thus the Karmic bonding essential to cement a lasting marriage is absent here.

The areas pertaining to marriage the first time around are seriously afflicted. In your chart, Guru the lord of the 7th House is Himself Neecha in Makar Rashi. A debilitated Budh placed there weakens t the 7th House and since Budh is the significator of thinking, this brings nervous torment relating to spouse and marriage. The 7th Lord (L) Guru is Neecha in 5th H afflicted by the worst Graha for Kanya Lagna, Mangal. Mars is the highly malefic lord of two Dusthanas, the 3rd and 8th. Since the 3rd H pertains to arms and hands, Mangal made you hit your wife. Though there is Neechabhanga Yoga or cancellation of debility for Budh and Guru both, this will not help in marital matters. Likewise, the exaltation of Mangal renders it very potent to bring violence and fear into the marriage. Mangal affects the Neecha Guru in the 5th House of love, creativity and fascination with the opposite sex and aspects by Graha Drishti, the Kalatrakaraka Shukra (Venus) placed in the potentially most malefic 8th H in combustion with the Dusthana (Evil 3rd, 6th, 8th and 12th Houses) lord Surya, the lord of the 12th H of separation from the first marriage. Surya is exalted but carries seperative tendencies as the Trika lord of the 12th House. The adverse station of Shukra in the 8th H further weakens characteristics of marital matters. The aspect of Mars to Venus in the 8th H of secret sexuality triggers Venus and thus restraint in these areas is a good idea for peace and harmony. The debilitation of Guru takes away a lot of auspiciousness from both 7th H and UL, most important determinants of the first marriage. The 2nd House from any Bhava relates to the fruits of that house and the 2nd H from UL is very crucial in determining the extent of longevity of the marriage. The 2nd H from the UL is Makar with Neecha Guru, Moon and exalted but highly malefic natural and functional Pap Graha Mangal. The 2nd L from UL is Shani (Saturn) well placed in Mitra Rashi (Friendly Sign) Vrishabh (Taurus). This also happens to be the most benefic Trikona from Lagna, the 9th H of fortune and luck. This auspiciousness is the feature that makes you contemplate carrying on with this marriage in spite of numerous challenges. But Shani also happens to be in the 6th H of nuisance, violence, anger, enemies, divorce: being 12th from the 7th, indicating the loss (12th) of the features pertaining to the matters of the 7th H: marital alliance. Thus Shani actually indicates a court decree showing separation from the UL. This is also the 12th H from AL and has the Shatrupada (A6). A6 is the Arudha Pada of the 6th H of enemies and separation and denotes the external and visible acts in this direction. Though Shani in the 12th from AL is excellent for career as is the 12th L Surya in the 6th in a Vipreeta Raja Yoga (VRY) but this is not central to the purpose at hand, which is determination of marital compatibility or otherwise. Just like UL is aspected by Neecha Budh by Rashi Drishti, the 2nd from UL is also aspected by Shani by Rashi Drishti. Thus Neecha Guru, Mangal and Shani afflict the 2nd from UL. For Rashi Drishti, all mutable Rashis aspect each other and all movable and immovable Rashis aspect each other except the one juxtapose. Further, A7, the Darapada, the external realities pertaining to partnerships whether sexual or otherwise, is in the 6th H from AL, and this shows adversity and inimical tendencies proliferating in relation to the external image when partnerships of an intimate or personal nature are brought into focus. This also suggests limited physical felicity between the couple.

In PQR?s chart, the 8th H is called the Mangalya Bhava or the area showing the nature and duration of the marital bond. There is a Guru-Chandala Yoga formed by the conjunction of Guru and Rahu. Guru is the Karaka for husband for women, particularly for Indian women where some tradition is still considered of value. Shani-Rahu combination also afflicts the 8th H of the marital bond. This added to the functional and natural malefic Mangal debilitated in the 7th H once again reflects the shaky nature of this marriage. The dispositor of the 7th L Moon is Guru and He is placed in the 8th H afflicted by two great malefics Rahu and Shani. Shani and Rahu are bitterly opposed to Surya and the latter is the lord of the Simha Rashi that falls in the 8th H. The lord of the 8th is in the 9th H with Neecha Shukra. Shukra is the permanent Karaka of marital bliss and domestic harmony and its debility almost seals the issue. Here too, apart from affecting the 7th H Mangal is the UL lord showing multiple afflictions to the area of marriage. Like in your chart, the UL falls in the 4th H of the chart showing that Neecha effects shall be felt in the domestic home. The 2nd L from UL rules the longevity of this marriage in your wife?s chart and Shukra is the lord of this house placed in combustion with Surya in its sign of debilitation. The second house from the UL is aspected by debilitated Mangal by Rashi Drishti and Budh also aspects it. The UL receives the aspect of Guru Chandala Yoga from Sthira Rashi Simha in the 8th H and also Ketu, another natural malefic. The aspect to 2nd from UL might be that of a natural benefic in Budh?s case but Budh is also the Lord of the 6th H, which rules the loss of the 1st marriage through a court decree. This has also brought in legal intervention as 6th is the house of law and punishment. The aspect of Guru to UL is that of a great natural benefic but it loses a lot of its protective grace due to the lordship of two Dusthanas, the 3rd and the 12th for her Makar Lagna which is aspected by full Graha Drishti by a Neecha and functionally malefic Mangal which makes her speak with unusual bitterness at times. Mangal also aspects Budh, the Karaka for speech, with His 4th Graha Drishti; the 2nd Lord Shani is in the 8th H with Rahu. All this points towards incendiary and bitter utterances. The UL and AL are Dwirdwadasha or in 2-12 positions and are mutually dissipative of each other. PQR?s 7th L Chandra is placed in a Dwiswabhava Rashi showing multiplicity and the Kalatrakaraka Shukra is Neecha in another dual sign. Thus a possibility of more than one marriage or romantic alliance cannot be ruled out. Shani Gochar (Transit) is also important and in your case it will be transiting through the 8th H from UL forming a kind of Kantak, threatening dissolution of what the UL stands for, since the Ashtam Bhava stands for endings and beginnings. In your case, this is also A8, showing the manifest events relating to end of marriage shown by the natal 8th H; A8 is also called Mrityupada but it just shows hidden and sudden events in life rather than necessarily evils in other directions. A2 shows the visible things relating to Kutumba or the immediate family. For PQR, Shani will be in the 7th H in Gochar over Neecha Mangal and this too shows some upheaval in marital life. PQR?s Mangal is also in Maran Karaka Sthana (MKS), which is an adverse station for Grahas. For you Budh is in Maran Karaka Sthana. For Budh and Mangal the 7th, for Guru the 3rd, for Chandra the 8th, for Surya the 12th, for Shukra the 6th, for Shani the Lagna and for Rahu the 9th are MKS placements. Grahas in MKS tend to give poor results for the houses they own as well as their natural significations and their placements especially if other factors point to the same results. The placement of 7th L Chandra in the 3rd H of desires and copulation gives desires that are not directed very well and since Guru is in the 8th H, Shani-Rahu and the malefic features of the 8th H vicariously afflict the 7th L. Mangal is the lord of the A7 and UL both in her chart and placed in the 7th H it gives a nature that is not centered on self-control. The need for interaction on her terms and her intensity is relentless due to the unbending nature of Kuja. UL lord in MKS will give adverse results pertaining to the marriage. The location of A7 in the 9th from AL suggests easy interaction with the opposite sex and this area will not show affliction. This is Srimantah Yoga and shows adequate blessings of Sri Lakshmi. There is a Sarpa Yoga in PQR?s Navamsha chart shown by the presence of three malefics in three different Kendras and is broken by the Moon in Chandra-Mangala Yoga which exists in your 5th House in Rashi chart as well. So blessings at a material level are assured. Sarpa Yoga shows passions that are not controlled and the breaking of the Yoga is due to Chandra and psychology and emotional restraint will be the hope for a containing of the affliction of Sarpa Yoga in Navamsha, which shows subtle realities of life and especially describes marriage. Chandra-Mangal Yoga, the link in your chart of Mars and Venus and Budh in 7th H in Rashi and Chandra-Mangal Yoga in PQR?s Navamsha show impulsive and passionate discharging of emotion and deep-seated feelings whether through anger or in some other manner and thus there is a sort of battleground atmosphere created due to the destined and Karmic disturbances shown by other factors. Thus in mutual appreciation, these afflictions are rendered serious.

In Navamsha, Mars is the 8th L placed in the 7th and the 7th L Shukra is debilitated once again and that too in the 6th H, the house of loss of matters of the 7th H of marriage. The Neecha Vargottama (Same Rashi in Lagna and Navamsha Chakras) Shukra shows debilitation of marital matters since Shukra is Kalatrakaraka. You can see, XYZ, that the area of first marriage is at least equally afflicted in PQR?s case as well. That there are subtle strands of Karma connecting her to you as well since Kumbha (Aquarius) is 9th from her UL in Mithun and Kumbha is your Navamsha lagna. Her UL is in the 6th H from AL in Makar, showing tendencies to separation. Shukra in the 6th, as mentioned before is a MKS placement and adds to the seperative characteristics of both the charts. The lord of the Upapada in PQR?s Navamsha chart is Budh and this is placed in the 8th H from Lagna. The 8th from UL has Ketu and the 2nd from UL has Rahu, both the areas governing the longevity of the first marriage are curtailed by these two malefics. Rahu-Ketu aspect the lord of UL Budh in the 8th H by Rashi Drishti, showing Karmic factors that indicate a splitting. The concept of Argala or planetary and sign intervention is also helpful in understanding influences in the chart and this technique of Parashara can illuminate areas effectively. You will recall, XYZ, that Shani?s placement in your Rashi chart was considered semi-favourable. Grahas in the 3rd from any Graha or Rashi have special Argala on that Graha of Rashi. Thus Shani in the 9th H in the Rashi chart has Argala on the 7th H that cannot be obstructed. Shani is a traditionalist and despite perversion and torment will do anything in its power to preserve the status quo. However, since Shani is a sexless, old and bachelor and miserable Graha, its Argala on the 7th H of first marriage, especially with Neecha Budh there will not aid harmony at a physical level with the first mate. It is upon such careful occult examination that the sacred nature of sexuality, like everything else in existence, comes through and it becomes apparent that many factors like destined and Karmic harmony of the partners with each other, emotional understanding, restraint and mutual help play a huge role in this field. Interestingly, Saturn also has special Argala on the 7th H in PQR?s chart in Navamsha and whether she is aware of it or not, there are desires that would like to have the marriage carry on if at all possible. But this is at a very subtle level in her personality and may not manifest visibly since Navamsha tendencies are subtle in nature. Also, Shani?s conservative Argala is not enough to counter the tremendous affliction caused by other Argalas. For example, exalted Surya has Argala on the 7th H in your chart from the 8th and ego and pride will make things really difficult. Neecha Guru, Uchcha Mangal and Chandra have Argala from the natal 5th H and Guru?s protective grace is eroded by debility while exaltation of malefic Mangal infuses so much rage in your mind pertaining to marriage that violence and serious damage are very likely. Neecha Mangal in PQR?s chart in the 7th makes sure that there is no letting up in this perpetual conflict. It is again a mistake to suppose, just like Mangal in Karka, that Mangal will not damage beyond 28 years of age. This is just the maturity age of Mangal and the worst effects of this bitterly hostile Graha are felt before this age. But that is no ground for saying that Mangal will magically disappear after this landmark. No such illusion ought to be harboured; there is some reduction in Mangal?s malefic nature but in view of the very extensive damage to the area of first marriage, this is unlikely to be of much import. As for Argala, Grahas and Rashis in the 2nd, 4th and 11th from any Graha or Rashi have primary Argala. The 5th and 8th have secondary Argala and the 3rd has special Argala that cannot be obstructed.

In your Navamsha chart, the 7th L Surya is in the 6th H of divorce and separation with the 7th itself afflicted by Shani and Shukra, the latter forming Karakobhavanashaya, namely, that the significator of a particular matter damages the affairs of the significator house if placed there. Simha is an inimical Rashi for both Shani and Shukra since they are enemies of Surya. UL is in Meena (Pisces) in Navamsha and Guru is placed in the 5th H and this is a favourable factor that imparts wisdom-oriented tendencies to somehow carry on and hope for things to get better. Guru also has Argala from the 11th H from the 7th on the afflicted Yuvati Bhava in Navamsha chart, trying to pour Gangajal on troubled wounds. UL is in the 12th H from the AL in Navamsha showing that the visible personality seen by the AL will be forced to reject the spouse. UL has Grahan Yoga with Chandra-Ketu in it showing that the spouse?s mind will not be clear and that delusion laced with impulsive rage will feature prominently in marital conduct. The 2nd L from UL is the lord of Arudha Lagna and is placed in the 8th H of the destruction of the subject matter at hand, namely the longevity of the marriage; to add to the adversity, this is also the 6th H from the AL, showing separation from the precipitate personality. Mangal is in the Rashi of Budh, its archenemy, afflicted by Rahu. Mars-Rahu have Argala on Shani in the 7th and Surya in the 6th tries to obstruct it. Thus pride and dignity try to keep it going but two Grahas overpower Surya and rage and anger and nervous torment coupled with meaninglessness and confusion overpower the marriage in Navamsha.

The Vimshottari Dasha sequence in your chart is Rahu-Shukra-Shani. Rahu is Neecha in the UL and shows a marriage that does not stand on a firm footing. The dispositor of Rahu is also Neecha and thus the foundations are further weakened. Rahu aspects by Graha Drishti, Surya and Shukra in the 8th H of termination of the marital bond. It covers and assails the brilliance of the exalted Surya. Though Shukra is an excellent Graha for Kanya Lagna it is the lord of Bhagya placed in the 8th H of loss of Bhagya with the 12th L. So Shukra Antardasha (AD) has brought this facet to the fore. The Gajkesari Yoga in the 5th H is virtually defunct due to the debility of Guru and while exaltation of the AK Mangal is very good for occult advancement, it is adverse for this marriage. The affliction of Guru is at once the affliction of the UL and the 2nd therefrom. Shani Pratyantardasha (PD) tries to make you somewhat cautious and conservative but as Shani is the 6th L of court decree, it does not deny the prospect of separation. Shani is conjoined A6, the manifest part of courts and legal proceedings. Budh PD from mid-Feb next year will probably speed up events and they will be undeniable. Debilitated Budh suggests that getting out of this dangerous situation is a better idea even if such an idea is inherently more difficult for Indians and Hindus.

In the Narayan Dasha scheme proposed by Maharshi Jaimini, the Dasha since 2003 is Makar. Narayan Dasha is a Rashi Dasha and is one of the most potent tools to time events. Makar is the 2nd House from UL and its affliction has been described earlier. Since Narayan Dashas have begun from the 7th from Lagna, let us ponder over the 7th from Makar. This is Karka in the 8th H from UL and 11th from Lagna. The lord of Karka is placed in the 7th with debilitated 6th L Guru from Dasha Rashi. The 7th L from Dasha Rasi is Shani placed in the 6th from UL conjoined A6. Karka is conjoined A8 and Shani will be transiting Karka over the next two and a half years. Meena AD has begun on 24th August and will go on till 25th April. You know that Meena is the 7th H from Lagna with Neecha Budh. In 2005, Moon the lord of Dasha Rashi (actually 7th from Dasha Rashi Makar) will give results and placed with a Guru who disposits Rahu in debility and is in debility Himself paves the way for a separation.

In PQR?s chart, the Vimshottari Mahadasha of Ketu operates. Ketu is in the 2nd H of Kutumba and 8th from the 7th H of marriage ruling its termination. Ketu is conjoined A6 and aspects the 7th H and Mangal by Rashi Drishti. According to the dictum Kujavad Ketu, Ketu acts like Mars and inflames the 7th H. The dispositor of Ketu is Shani in the 8th H afflicted by Rahu and Guru where Guru is the functionally malefic lord of the 3rd and 12th. Shukra is the Yogakaraka Graha for Makar Lagna but it is debilitated with the 8th L. The Narayan Dasha of Kumbha operates in the chart of your wife. Since, in her case as well, the Narayan Dashas start from the 7th H from Lagna, let us consider the 7th from Dasha Rashi, which is Simha, the afflicted 8th H of the Lagna chart, showing an afflicted Mangalya Bhava. This is the 6th from the AL showing that her external personality shall be involved in litigation and court work. The lord of Simha is placed with a Neecha Karaka of marital life and must give its results. Since Simha is a malefic Prishthodaya Rashi, rising feet first, its results shall be felt in the last one-third of the Dasha period. The Narayan Dasha period of Simha is 1999-2005. Thus there are divisions of two years each. The last is 2003-2005, which is running now. Simha will give the results of the most malefic 8th H from Lagna and 6th H of court decree from AL. In 1999-2001, the results of the aspecting and conjoined Grahas would have accrued. In 2001-2003, the results of the Lord of Simha would have come about. The most pertinent fact is that the malefic results of the Rashi are being felt in this phase. From the Dasha Rashi (actually the 7th from Dasha Rashi), Guru is the 5th and 8th L showing that love (5th) is causing ruination (8th) and Shani Rahu in Dasha Rashi make her feel that the spouse (7th L Shani: you) is trying to overpower her personality. Rahu adds delusion, fear, phobias and other malefic manifestations in the sign of the king of the Grahas, the Sun, to whom Rahu and Shani are bitterly opposed. The AD sequence in Narayan Dasha is also quite adverse. Mithun AD is running now and this is the 6th H from Lagna showing violence and court intervention, as too police and physical force. From October, Karka AD will start which is the badly afflicted 7th H from Lagna and the 12th from Dasha Rashi with Neecha Mangal. Violence, rage and injury are more likely than ever in this Antardasha, which lasts till 5th April 2005 when Leo starts which is the 8th House from Lagna and its afflictions have been elaborated upon earlier. From both charts, the actual physical distancing seems most likely around April or thereafter and before that the sole idea should be to avoid further violence and injury, at all costs.

In sum, having studied the Graha tendencies in both charts pertaining to first marriage, the scenario is very seriously afflicted and in such cases it might be most prudent to attempt to minimize the damage from this Karmic event. Divorce appears the best option to try and counteract any possibility of an even greater calamity from affecting the lives at stake. There is a conspicuous want of protective features that might have otherwise helped. It is hoped that this Jyotish analysis will aid a clear vision of the difficulties at hand and offer a reasonable way to step out of this imbroglio too.

ANURAG SHARMA,
NEW DELHI, INDIA.

Composite Chart Analysis

Note: The following is a Detailed and Composite Analysis undertaken for a client after an initial Detailed Chart Analysis was drafted at an earlier stage for him. The Composite Chart Analysis includes specific remedial measures through the Remedial Measures Consultancy, an Analysis of the annual propensities through the interpretation of the Tithi Pravesh Chakra, interpretation of a Horary/ Prashna Chart to evaluate an investment query and the study of the health situation through the casting of Nakshatra Pravesh Chakra. This is a Report customised to address the needs of the client.The Analysis in its present form excludes the personal details of the client, such as birth data and place of residence, to protect his privacy and is published here with his express consent.

Dear ABC,

As discussed in our correspondence prior to this Analysis, the focal areas have to be remedial in nature so that effective techniques can be isolated to better the difficult facets of life in this incarnation.

In order to do this effectively, we will have to study the chart from the points of view, inter alia, of inherent weaknesses/ Doshas as described by Parashar and other Sages in the ancient Jyotish classics as well as the challenges precipitated at various levels by the Mahadasha lord of the Vimshottari Dasha scheme.

Right at the outset, one can see that the birth has occurred on the Amavasya Tithi. The Tithi is of overwhelming importance in Hindu Jyotish and forms an Anga/ Part of the Panchanga/ the Five Parts used to study the Quality of Time in Indian astrology.

Tithi is the mathematical measure of the angular distance between the natal Sun and the natal Moon at the time of birth. We are discussing this so that you know what is causing the problem, to what degree and how it is proposed to be remedied. If you do not know this, you cannot understand your own life and its challenges. Tithi is composed of the Jala Tattwa/ the Watery element. The Jala Tattwa symbolizes prosperity and overall well-being. The overweening importance of the Tithi in the life of the Jatak is the reason for casting the Tithi Pravesha Chakra to study annual propensities for the native in the given Hindu year. It shows the levels of
overall well-being and prosperity. Correct? You understand how important Tithi is?

This is the reason why Parashara listed some Tithis as being struck by inherent flaws in the quality of time at birth. This is specifically listed in the Brihat Parashar Hora Shastra, the immortal classic given to us by the Seer. Your birth on the Amavasya Tithi ought to have been remedied at birth; this is what is recommended but very frequently it is found that the remedy is not done at birth. In fact, sometimes it is not done at all. The reason is not far to seek. If the remedy is done, the misery and difficulties shall be alleviated and the Dosha shall stand rectified. If the Dosha is rectified, then one of the avenues to fulfill Karma shall be exhausted.

In fact, your astrologer was also born on the Amavasya Tithi and apart from the classical exposition and interpretation, also speaks to you from direct personal experience of birth on this malefic lunar date.

Amavasya Tithi is ruled by Rahu. This planet is diabolically opposed to both the luminaries, the Sun and the Moon, and is forever trying to gobble them up. Since the Tithi is based on the motion of the Moon relative to the Sun, the luminaries are of tremendous importance here. The Moon indicates the mind, social interaction, the image, prosperity, overall well-being and the flow of money. When Rahu lords the Amavasya Tithi, the Moon becomes very severely and doubly afflicted. Firstly, the major source of lunar strength is its position relative to the Sun. The closer the Moon gets to the Sun, the weaker it gets. On the Amavasya Tithi, the Sun and the Moon are practically conjunct and the Moon is at the weakest junction of the Dark Fortnight. Secondly, Rahu, the arch-enemy of the Moon rules this lunar date. All these factors are immensely adverse for the Moon in the chart.

The vulnerabilities of the Moon in the Rashi Chart will not be elaborated as they have been discussed earlier. Suffice it to say that the Amavasya Tithi Dosha and the fact that the Moon is also the Lagna Lord in Rashi Sandhi is indicative of mental torment and success eluding the native. This Yoga affects the prosperity and well-being and things do not fructify despite the best efforts.

The Amavasya Tithi is stated to rule hell and thus hellish suffering is associated with birth on this date. These things are certainly not meant to foster despondency but to facilitate recognition and acceptance of the destined features of life, so that they may be remedied. One the remedies for the Amavasya Tithi Dosha start working then gains are made from foreign lands, especially relevant in your case (!) and also from underground activity like mining in certain other cases. Notably, both foreign lands and mining are the natural significations of Rahu, the planet afflicting the luminaries due to the lordship of the Amavasya Tithi.

It is unambiguously stated that this is the most important and primary Remedial Measure that you have to perform so that the chart/ life may be released from the very malefic clutches of this Duryoga/ bad combination in the chart.

The remedy is as follows: Find out from the local priest when Amavasya Tithi is falling in a given month; the remedy is to be performed at that time. Have two small idols of the Sun and Moon made: they can be images inscribed on discs, like small coins or just any idols of the Sun and Moon that can be obtained with ease and without undue expenditure. The Sun and the Moon have to be worshiped with the Mantra ‘Savita’ and ‘Aapyayasva’ respectively. Just chanting these two single words can be enough. The native must face in the South-Western direction ruled by Rahu while chanting the Mantras.

If the idols cannot be had then the native can just pray to the luminaries in the South-Western direction and pray for their grace freed from Rahu. In Ganga Jal/ water from the Holy Ganges can be obtained, then a pot containing it must be installed at the place of the worship and after the prayers, the water must be poured over one’s own head, as well as that of the parents (the Sun and the Moon).

Another simpler Upaya/ remedy is to donate a black cow (NOT a buffalo) on the Amavasya Tithi with the thought that one is giving away all the tainting of Rahu. There are certain other things but you cannot do that in …Do what you can out of this procedure given above on every Amavasya Tithi till you feel discernible relief, which you most certainly will. The cow has to be donated only once. It is preferable if the cow is not fully grown and of milk-yielding stage.

With this remedy, the chart will be freed to a great extent to begin to legitimately expect returns commensurate with the effort put in. All your financial and business concerns linked with prosperity have their root in the Amavasya Tithi Dosha and the magnitude of this Flaw in the Quality of Time is the reason why the Sage suggested that it be remedied at birth.

The astrologers who may have suggested that wealth and finances pose no problem have failed to notice the Amavasya Tithi Dosha in the chart.

The next thing to do is to work with the remedial aspects of the ongoing Saturn Mahadasha in the Vimshottari Dasha scheme. I wish to immediately refer you to the earlier document that I had drafted for you. Please revisit the parts about the Shani Mahadasha and the Charakaraka replacement. These are important to understand the manner in which your life will change in this Mahadasha. Please refer to the Dasha results as laid down in that Analysis. The main points will be reiterated and summarized herein as well for the sake of your understanding and continuity of interpretation.

Saturn is a debilitated malefic in a Kendra from Lagna and it will give Rajayoga due to this placement. There is also cancellation of debility. Thus, as far, as material issues go, Shani Dasha will give good results after the remedies for the Amavasya Tithi Dosha are done. The latter are like opening to prison gates, so that the person may go out of the captivity of his Karma and then strive (Saturn) and reap the benefits of his efforts. Still, Neecha Grahas are troublesome in their natural significations and matters that they lord temporally in the chart. Therefore, subordinates (natural signification), sexual partners, partners in business (7th Lord), chronic illness (8th lord) are all troublesome areas. The debility of Saturn has and will impact these areas adversely. Therefore, we have to pause and take notice of this problem and address this as well.

The intense focus that Saturn places on the 10th House due to failure and delay will be the driving force in achieving mastery over the work domain and this will give prosperity. But debilitated and Vargottama Saturn afflicts many other crucial parts of the chart. The fact that Saturn occupies its sign of debility Aries in the Navamsha and the Dashamsha Chakras renders it very weak. Its weakness is magnified several times over due to the repeated occupation of Aries/ Mesha in the Varga/ the divisional charts. Saturn is also in Rashi Sandhi in Aries/ Mesha at 0 degrees, in fact it is in a malefic junctional region called Gandanta between a Water sign and a Fire sign, the two elements being opposed to each other rendering the planet even weaker.

Apart from work and overall life at the mental level at a level of receiving and reacting to social stimuli, due to the lordship of the Vimshottari Dasha sequence, Saturn rules some other specific factors in the chart. For example, Saturn is also sitting atop the Darapada/ A7 in the 10th House. The Darapada has to do with our partnerships at a manifest level. It is the precipitate of the 7th House of marriage, sex, partnerships and desire. It is a crucial reference point for relationships. The Darapada is conjoined the Mrityupada/A8. This latter is the manifest, risen facet of the 8th House of sudden events, transformation, suffering and inheritance issues. Some of these attributes and qualities would have been interlaced with the relationships. The Roga Pada/ A6 is also conjoined the A7. This makes the situation loaded. The Karma is such that relationships don?t end easily and enmity and bitterness comes in, this being a function of the A6. To add to it all, Neecha Shani is conjoined this combination and the Shani Mahadasha has begun. In the light of all this, remedial measures have to be done to appease Shani.

The attention drawn to the Charakaraka replacement that is occurring helps the scenario of relationships because Venus will take over as the Char Darakaraka. The women who will come into life now will be prettier, gentler and generally relationships will be more versatile. The inflexibility and rigidity that may have characterized women thus far will be a thing of the past quite soon. You can look forward to positive changes on this front.

Venus also has Digbala/ directional strength from the Arudha Lagna and the South-Eastern direction will be good for material success. The Charakaraka replacement may be announced by the arrival of a woman from the South-East.

To prevent relatives and competitors from becoming a real problem also Saturn has to be appeased.

The thing to do to alleviate the debilitation of Saturn throughout its Vimshottari Dasha and to aid the best results due to the Charakaraka replacement, we need to lift the sign placement of Saturn. This is done best through the device of the Jyotirlinga Mantra. There are 12 Jyotirlinga or forms of Lord Shiva that are full of all His attributes and contain the divine light to obliterate Karmic darkness, to burn evil Karma seen through poor planetary placements and debility etc of Grahas, to shine forth in external life and to inculcate optimism in a meaningful way in life. The 12 Jyotirlinga (Dwadash Jyotirlinga) are mapped directly on to the 12 Rashis/ signs of the zodiac.

When we seek to work with the debilitation of a crucial planet, like Saturn in your chart, the Jyotirlinga Mantra is very useful. The correct mantra can lift the Graha out of its debilitation and rid the native of some of the more stressful aspects of a planet?s debilitation. We need to lift the planet out of its debility. Saturn is exalted in the sign opposite its sign of debility, namely, Tula/ Libra. We need to work with the Jyotirlinga Mantra for Tula so that Saturn can be lifted out of its debility.

The Mantra is:

“Om Namah Shivaaya Namo Mahaakaaleshaaya”

As Saturn is in the 10th House, you should do 10 Malas (10* 108) everyday starting on Saturday. If you find this onerous in the beginning, start with 1 Mala (108 repetitions). Mahakala is the Shiva form corresponding to the zodiacal sign Libra.

This will be the most important remedy to safeguard you during the Saturn Mahadasha that shall continue till 18.1.2025. Not only to safeguard but also to help bring out the Rajayoga potential of the Saturn Mahadasha.

The Lagna and the Lagna Lord are responsible for the health and intelligence of the native. The placement of the Lagna Lord/ Paka Lagna is very important in this regard. As communicated to you earlier, the Lagna Lord Moon, responsible for the health, is very weak in Rashi Sandhi. The Moon is in its exaltation Rashi and gets the strength to receive remedial measures. You must wear a pearl set in silver on Monday after the Moon comes out in the sky. If you can get hold of Ganga Jal, then first wash the ring with the gemstone set in it with raw cow’s milk and then with the holy water. Offer some incense and white flowers and then wear the ring.

The weight of the stone is to be 2, 4, 6 or 9 Rattis (not 7/8 Rattis). As the Moon is the Lagna Lord, the gemstone should be worn in the ring finger. The ring finger is symbolic of the Dharma Trikona: the 1st, 5th and the 9th Houses and as the Moon lords the Lagna, the ring should be worn in the 3rd finger.

With these remedies, I am quite optimistic that your life will begin to turn right around it the various troubled areas discussed thus far.

However, to let you have a complete picture, I am going to advise you of specific deities that can be approached for specific areas of life. The first is the Ishta Devata. This deity is responsible for taking the native towards emancipation. This deity is seen from the 12th House from the Atmakaraka planet in the Navamsha Chart. The Navamsha Chart pertains to Dharma. The Atmakaraka planet signifies the soul of the native and the 12th therefrom shows the release of the soul.

The Atmakaraka is placed in Virgo/ Kanya Navamsha and the 12th therefrom is Leo/ Simha which is vacant but aspected by the lord of Leo, the Sun by Rashi Drishti. This shows that the Ishta Devata is Lord Shiva as the Sun is the Graha representative of Lord Shiva. For matters of the soul, you can pray to Lord Shiva.

The next deity and perhaps more pertinent for you at this stage is the Palan Karta. This planet is seen from the 6th House from the Amatyakaraka Graha in the Navamsha Chart. The Amatyakaraka is the planet responsible for the career and so the Palan Karta shows our sustenance and livelihood in this world. The Amatyakaraka planet is Venus and the 12th therefrom is occupied by Mars. Mars shows the Palan Karta. Skanda/ Kartikeya or Lord Hanuman is the Palan Karta in this incarnation. This deity can be approached for relief in financial matters.

The final deity is the Dharma Devata. This planet is seen from the 9th House from the Amatyakaraka in the Navamsha chart and shows us the path that we have to follow in this incarnation.

The 9th House from Venus, the Amatyakaraka, is occupied by the Moon. The Moon is exalted in the Rashi chart, showing Gouri/ Parvati as the specific form of the Goddess which shall guide you to your true and righteous path in this incarnation.

Let us now see some of the specific features as they obtain in this Hindu year. The Tithi Pravesha Chakra this year is cast for the following data… The Hindu birthday, as it were, varies a little from the Western birthday according to the Gregorian Calendar but the Tithi Pravesha Chakra is astrologically and astronomically very astute. True Copy of the Tithi Pravesha Chakra is annexed herewith and marked as ABC TITHI PRAVESHA CHAKRA.

Some specifics have to be checked in the Tithi Pravesha Chakra. Vrishabh/ Taurus Lagna rises in the Tithi Pravesha Chakra for this year. This is a malefic house in the natal Rashi Chart, being the 11th from the radical Lagna Cancer. But this also denotes financial gains. The material positives appear to outweigh the malefic potential of the 11th House. Health has to be bolstered by the remedies detailed above because the Hindu birthday falls on the Vedic (not western) weekday of Saturday which planet is a functional malefic for the Lagna.

The Hora Lord for this year?s Tithi Pravesha Chakra is Jupiter, retrograde in the 6th House as the 8th Lord, forming the auspicious Vipreeta Raja Yoga indicating advance and unexpected gains after adversity, stresses and trials. If you are able to do the remedies, this chart shows the possibility of quite significant material and monetary gains this year. The Hora Lord is in many ways the most important planet for the Tithi Pravesha Chakra and indicates focal areas and crux outcomes for the year.

Ideally, you may want to use the esoteric information contained in this Analysis as some sort of a turning point to understand the trials of this life and as a fulcrum to change it all around for your benefit. The forces also seem amenable to such a venture.

You have apprised me of the investment opportunity relating to the venture involving Digital Camera Photo processing/ printing photographs (Rahu) in kiosks through memory sticks (sophisticated gadgets: Ketu). Therefore, the Nodes have to play the correct supporting role in order for the venture to give results.

Taurus Lagna rises in the Tithi Pravesha Chakra. Venus and the Moon conjoin in the Lagna. This is an extremely positive Yoga for monetary advantage accruing to the native. The fact that Venus is also the 6th Lord and the Moon is the 3rd Lord makes this Vipreeta Raja Yoga. This indicates that the native is in a state of dissatisfaction and from this situation he shall surmount heavy odds to achieve financial success. Venus in the Lagna in its own sign also makes this a Malavya Mahapurusha Yoga making the native acquire luxury items and conservative success, things of beauty and grace, music, vehicles and the like. Both the Moon and Venus
have Digbal / directional strength from the Arudha Lagna in the 10th House. The indications of help or positives accruing from the South East can manifest this year. In addition, due to the similar strength of the Moon, help can also come from the North-West ruled by the Moon.

Both Venus and the Moon are conjoined the Labha Pada/ A11 showing tangible gains. This also goes by the name of the Vahana Yoga. People will see you as opulent and immersed in the enjoyment of Bhoga or sensory/ hedonistic joy. There will be recognition of your individual merit and creative intelligence, as too very good investment. This is seen from the A5/ Mantra Pada conjoined the Lagna and the A11 in the 4th House from the A11. All these indications show financial well being, prosperity and gains from investments.

Rahu is placed in the 11th House promising gains from photography. It also aspects the 11th House from the Arudha Lagna, along with Ketu, with Rashi Drishti confirming gains from photography with the use of gadgets. The aspect of the Sun to the 11th from Arudha Lagna by Rashi Drishti also shows that market leaders or other people at the apex of their respective fields could also contribute to the incoming funds this year. All these are straight pointers to a go-ahead for this investment opportunity showing that the native must avail of it.

Two malefics in the 2nd and the 8th Houses from the Arudha Lagna show poverty. This can be interpreted to mean that the native starts the year on a dim financial note. It is a good thing that the Moon does not aspect the Nodes for that would have let this dissatisfaction linger throughout the year. This is not so, indicating again that the positive combinations in the chart will have the native come out of this state and achieve relative financial heights.

Unlike the financial scenario that forms the focus this year, the area of relationships does not emerge as quite so conspicuous or promising. The broad tendencies pertaining to relationships are seen from the Darapada/ A7 in the Rashi Chakra. This is in the 11th House from the Uday Lagna showing that investment in this project could introduce you to an enigmatic person. Care is needed here because the Arudha Lagna is in the 12th House from the A7 showing a mismatch or inherent incompatibility. The lords of the Arudha Lagna and the A7 are also quite opposed to each other, being Rahu and Jupiter respectively. However, it will not be easy to maintain one?s sense of discrimination as the 7th Lord Venus is exalted in the 12th House, showing that the person will be very pretty, sensuous, artistic, elegant and difficult to understand and gauge. Even in the Tithi Pravesha Chakra Navamsha, the chart pertaining to relationships, the lord of the 7th House is in the 12th House from the Lagna and in the 8th from the Arudha Lagna. You are best advised not to get into a serious relationship this year.

Focus on the remedies designed to improve the radical Karma in this direction and wait for the correct time. This year does not furnish the requisite correct time for this sort of a thing. There should be no confusion in this regard. All arrivals should be welcomed but to plunge headlong into anything romantic is not advised this year.

It is the self and self-confidence that will undertake endeavour with initiative and drive as the Lagna Lord Venus (Self/ Personality) is conjoined the Moon, the 3rd Lord of initiative and courage, in the Lagna itself.

The 6th House from the Arudha Lagna in any Rashi Chakra shows the situation relating to the competition and competitors. Malefics are considered well-placed here. Mars, the 7th Lord of the Tithi Pravesha Chakra, indicating partnerships and relationships is debilitated in the 3rd House from the Lagna, which is also the 6th House from the Arudha Lagna. While this is another clue that very serious romantic relationships are best avoided this year, the very same placement also ensures a heady competitive energy and the willingness to surmount the challenged thrown up by those who oppose and contend with you in life.

Saturn causes the Neechabhanga Rajayoga of Mars and the weakness of the latter planet is quelled to a large extent. You must guard against the instinctive lack of initiative and grasping drive caused by the Sadhu Yoga in the natal chart and utilize the combinations in the Tithi Pravesha Chakra to attempt to attain what appears plausible this year.

The combination of the three planets in the 3rd House from the Lagna and the 6th House from the Arudha Lagna is a Rajayoga that shall fructify with travel, communication, courage, initiative and coming on top over competitors and enemies. Let us the study the Tithi Pravesha Chakra Dashamsha/ D-10 chart to look at the specific tendencies prevailing in the environment for work and achievements this year.

Taurus Lagna rises in the Tithi Pravesha Chakra D-10 chart with the lord exalted in the 11th House of gains showing that the expectations and desires in work will be completely fulfilled, even beyond expectations. However, the Badhak for the chart is placed in the 4th House showing that you need to be painstakingly careful about the specific implementation of the project strategies and merely delegating this aspect will not do. As Ketu is in Gemini in the 2nd House it shows that the investment project involving memory cards (Ketu) and printing (Gemini) really motivates and attracts you this year.

The 6th House relates to service and has the Moon placed in Libra. This shows that even though this is an investment proposal, the question of access of the public (Moon: masses) to the kiosks in the market place (Libra in the 6th House) must be carefully addressed as this will be important for the success of the project. You must have all the information pertaining to this aspect.

You may not feel very comfortable with the actual work till about August 1 because the Tithi Ashtottari Dasha of Rahu shall be on in the Tithi Pravesha Chakra. Though Rahu is well-placed in the Rashi Chakra, it is debilitated as the 10th Lord in the 8th House of the D-10 Chart. From August 1 to October 13 it will be a very satisfactory period in the business subject to the Sade-Sati. Thereafter, till November 4, market leaders and people in positions of authority can come up with newer ideas, all of which would be favourable.

Till December 28, you will need to focus on the functional aspects of the work you are doing and this attitude will reap you a rich harvest and satisfaction in work as the Moon forms Shashi-Mangala Yoga in the 6-12 axis with Mars, showing satisfaction arriving from foreign lands.

The exaltation of Mercury shows a lot of apt creative working intelligence and success in ventures resulting therefrom.

There is a very strong Rajayoga in the 5-11 axis in the D-10 chart showing success from enterprise.

As discussed with you earlier, this question is also going to be analysed through a Horary/ Prashna Chart cast for the purpose. The chart was cast for the time when the query was put to your astrologer and when he received it in India. The data for the chart is as follows: …; New Delhi, India.

True Copy of the Prashna/ Horary Chart is annexed herewith and marked as ABC INVESTMENT QUERY.

Right at the outset it becomes apparent that the Prashna Chakra is not as impressive and favorable as the Tithi Pravesha Chakra for the investment opportunity. This is always a pointer to the fact that the Karma in this incarnation has been of such a nature so as to alter the natal indications. At the cost of repetition, it is once again stated that Remedial Measures attain the utmost importance in this nativity due to the peculiar and destined vulnerabilities as shown by the Amavasya Tithi Dosha and the placement of crux Grahas in debility, Rashi Sandhi, Gandanta and the nature of the Prashna Chakra. Once the Karmic fallibilities are addressed, many good things can be attained.

In the Prashna Chakra cast for the purpose of looking at the potential of the investment opportunity, Vrishchik/ Scorpio Lagna rises. Very interestingly, it is the 5th House as reckoned from your natal Karka/ Cancer Lagna. The 5th House, along with the 8th House is the Karaka Bhava/ significator house for investment. Thus, the Prashna Chakra clearly deals with the question of enterprise and investment.

The Lagna Lord of the chart showing the Querent is Mars (along with Ketu). Mars is debilitated in the 9th House showing that the native is not confident as the luck factor/ Bhagya (9th House) has not been favouring him and this has sapped vigour and confidence. However, Saturn causes the cancellation of the debility of Mars, showing that remedying Karma (Saturn) holds the key to greater self-belief, energy and vigour.

The Arudha Lagna in the Prashna Chakra is in the 5th House showing that the end result of the investment (10th from 8th) is the reason for putting forth the query. The 9th Lord Moon is placed in the 5th House from Lagna which is also the Arudha Lagna. Rahu is placed along with the Moon showing that the shocks of the past make the psychological state suspect and riddled with doubt, the emotional cognizance fearing the worst. The Rashi Chakra in a Prashna Chakra evaluation is primarily indicative of the present of the consulter.

The Karya Bhava of the Prashna Chakra is the 5th and also the 8th House. The Karyesh/ significator of investment is Jupiter, which is retrograde in the 12th House from the Lagna and the 8th House from the Arudha Lagna. This does not show a happy situation for the native ?at the time? the query was posed. This has to be distinguished from ?what will be the end result of the query? as the latter shall be seen from the Drekkana/ D-3 chart of the Prashna Chakra. As the 10th Lord of the Prashna Chakra (Rashi Chakra) is the Sun and it is placed in the 8th House, it shows that despite the surrounding factors, you are willing to go ahead and involve yourself with the investment.

As the 9th Lord of Bhagya is in the Nodal axis with Rahu and Ketu, it points at remedial measures shown by the Karmic control planets: Rahu and Ketu to better the luck in this venture. As Saturn, the planet of Karma itself is the Mahadasha planet in the natal chart in the Vimshottari Dasha scheme, the remedial measures and their requirement are seen even more clearly.

The Navamsha Chart/ D-9 of the Prashna Chakra is seen for the past. In this chart, Kanya/ Virgo Lagna rises and the Yogakaraka Venus is placed in the 5th House. This shows that the projects in the past have been grandiose. The lord of the 5th House is Saturn and it is badly afflicted by the 12th Lord Sun and the 3rd and the 8th Lord Mars showing very trying experiences in these matters in the past. However, as all the three planets lord a Dusthana and the conjunction occurs in yet another Dusthana, the 3rd House, it forms Vipreeta Raja Yoga. This would have allowed the native to come away with something and to stay afloat.

The Karyesh Guru/ Jupiter is placed in the 6th House in the nodal axis. The 6th House is Maraka/ Killer for the 5th and indicates service rather than entrepreneurial attainment. The Nodes once again indicate that the want of success has not been due to any personal deficiency but due to accumulated Karma. This is confirmed by the fact that the Lagna Lord of the Navamsha Chakra is placed in the 11th House, the 11th being the Bhava of optimism and fulfillment of hopes, desires and ambitions.

Let us study the future propensities through the Tithi Pravesha Chakra Drekkana/ D-3 chart. Here, the chart used is from a Jyotish tradition of Orissa, India. The Lagna rising is Cancer/ Karka and the Lagna Lord Moon, showing the self is placed in the 9th House, the Bhava of luck and fortune. This is important and quite positive as it shows blessings destined for the native through luck and grace, the latter attributes being seen from the 9th House. Mars is a Yogakaraka for Cancer Lagna, owning both a trine and a quadrant, becoming capable of conferring Rajayoga on its own. Here, Mars is very well placed in the 5th House of investment which it itself lords. It is conjoined the 7th and 8th Lord Saturn which gives a harsh image to the business image as someone who drives a hard bargain.

Jupiter the Karaka is well placed in Kumbha/ Aquarius where it can give results akin to exaltation in the 8th House of speculation. This is also a Vipreeta Raja Yoga as Jupiter is the 6th Lord placed in the 8th House.

Regarding the health situation, the Nakshatra Pravesh Chakra furnishes a better picture. This is cast for the time when at the time of the solar return, the Moon enters the Nakshatra where it was placed at birth. Nakshatra Pravesh Chakra is based on the Vayu Tattwa/ the air element and better shows the health situation. True Copy of the Nakshatra Pravesh Chakra is annexed herewith and marked as ABC NAKSHATRA PRAVESH CHAKRA.

There is need for caution in this area as the Nakshatra Pravesh Chakra shows considerable affliction. The Lagna is afflicted by the 3rd Lord Sun in Gemini/ Mithun Lagna. Mithun is the 12th House from the natal Karka Lagna. This is a Dusthana and shows an unfavourable year with respect to the health. Rahu and Ketu afflict the Sun, the Naisargika Karaka for the body by Rashi Drishti from the 10th and the 4th Houses respectively. The Lagna Lord of the Nakshatra Pravesh Chakra is badly afflicted by debilitated Mars and Saturn. The symptomatic predictive diagnosis will depend also upon the condition of Venus, the Karaka for blood sugar. Venus is in the 12th House, placed with the 2nd Lord, the Maraka Moon. The saving grace is that Venus is in Taurus, its own sign. Guard against eye-sight being impacted by the health condition as the 10th Lord is placed in the 8th House from itself and both the Sun and the Moon are somewhat afflicted.

However, this is unlikely to be dangerous or severely problematic as Venus is exalted in the Navamsha Chart in the Nakshatra Pravesh Chakra. The exaltation of the Moon in the 12th House also augurs well for the treatment working. There may be expenditure and visits to the doctor/ the hospital shown by the 12th House but you will respond to the treatment. Till 7th July, you must take the fullest care as the Mars compressed Vimshottari Dasha is on and Mars is a debilitated, afflicted natural and functional malefic in the 2nd House.

This chart makes the need for the pearl very crucial.

Just looking at the foreign takeover possibilities over the next 3-5 years, though the time frame is quite broad based, and the Tithi Pravesha Chakra for a more specific year should be looked at, generally some things can be stated. In view of all that has been stated about Saturn and the quite focused manner in which remedial measures have been prescribed, all these ventures are to be looked at positively.

Career and business are likely to look up. As you get out of the Sade-Sati and into the Rajayoga of Saturn, having done what is required to quell the debility and the Gandanta status of this Graha, you would be well on the way to expansion. Also, the pressing triple Saturn caused by a bereft-of-remedies and afflicted planet in the Vimshottari Dasha Mahadasha as well as the Antardasha, plus the ending Sade-Sati will abate. Mercury Antardasha in the 12th House will also aid foreign ventures.

Precisely how far the Grahas respond in fact to remedial measures is always to be seen from life events. Most often we find that these focused and highly task specific measures work very well and a lot of benefit and positive change is felt in the area that are being addressed. It is for this reason that the ancient classics are so particular in laying down Doshas and astrological situations that are in need of remedial measures.

I trust you have a blueprint of what is to come this year, including in isolated and specific areas. Perform the remedial measures with faith and with awareness of precisely what they are being done for. I have very little doubt that you will be aided in your life journey with these inputs.

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

The Astrology of a Criminal Appeal

Criminals are ruled by Rahu, the North Node of the Moon. The allegation of criminality is also ruled by Rahu and might be caused by the Rashi Drishti of Rahu to the Arudha Lagna. Such a case would presuppose the absence of criminality in the person under scrutiny, though the allegation would pertain to exactly the same thing. For instance, Rahu in Vrishchik or Mesha Rashi aspecting the Pada would lead to an allegation that the native committed a violent offence though just going by this placement of Rahu, the truth would be exactly to the contrary. Rahu deceives and could indicate a frame-up.

On the contrary, the allegations could be quite true. Indeed, the whole thing might be viewed divorced from the reference of an allegation. There may be a crime and people may be accused of it. The truth of the situation, that is, the truth or falsehood of the criminal involvement of a native would be judged properly from the Lagna Bhavas.

An appeal from a Judgment and Order is ruled by the planet Budh as this Graha provides the options and multiplicity to approach the courts again. Litigation is adversarial, indicated by the 6th House from the Lagna, and the planet Shani is the Naisargika Karaka for the same. Shani indicates loss as the Karaka of the 6th Bhava from the Lagna and also brings about the nuisances and sufferings from the same. The party that loses the case before a certain court has the option to file an appeal either before another Bench of the same Court or before a higher Court. There are various kinds of appeals and the plurality is indicated by the planet Budh as stated earlier. Budh also indicates other options and possibilities coming into play such as a party being only partially aggrieved by a Judgment and Order and moving the appellate court only against that part of the Judgment and Order against which it is aggrieved.

Parties insofar as they are human beings would be indicated by the planet Jupiter/ Guru as it is also called Jiva. A corporation may also sue or be sued and so may states, government bodies etc. These are all juristic persons and personality is attributed to them through a legal fiction. Such parties would be a combination of Jupiter and Mercury, as the latter planet playfully imbibes the personal element to the party. However, even behind such parties, there are inevitably human beings indicated by Jupiter, only that they are in the background of things. Without digressing too much into it, some other antics of people are also interesting when they use Venus (corporate) to cover their tracks and try and evade liability including tax liability. In legal terminology this goes by the name of ‘lifting the corporate veil’ and in astrology this corporate veil would be brought about by Venus and Rahu, the latter specifically indicating the deceit sought to be perpetrated by couching individual actions behind a veil.

The sign Tula or Libra stands for the courts and the judiciary as the sign is depicted by scales indicating the balance of justice. The colour of this sign is black and contributes to the black garb of lawyers and judges, the latter symbolised by the planet Jupiter. Thus the inanimate courts and the garb should be seen from the Rashi whereas the officers of the courts themselves should be judged from the planet Jupiter.

Let us consider the quite specific case of a criminal appeal, any criminal appeal at the outset, that might be filed before the Hon’ble Supreme Court. Firstly, the criminal appeal has to be distinguished from a Criminal Special Leave Petition that might be filed craving for special leave from the Hon’ble Supreme Court to allow the party concerned to appeal against the impugned Judgment and Order. Here, it may be pointed out that a Judgment would partake of the qualities of Jupiter as it is concerned with the law while the Order is concerned with direction (s) and specifics that have necessarily to be enforced. These latter could also be punitive in nature as should be traced back to Surya and Mangal, the two Grahas that have the power to issue ‘Danda’ or punishment. This should be interpreted as carrying the basic element of necessary enforceability rather than embodying punishment simpliciter.

So, a criminal appeal or any appeal before the apex court is statutory and some enactment would contain a provision that would allow the aggrieved party to prefer the same as a matter of right. Both the codification and the inherent right to file an appeal, whether criminal or civil, point to the greater role of Jupiter in directly appellate jurisdiction, whether civil or criminal. Codification is an important constituent of the law of which Guru is the Karaka. The codified law in the form of statute or code or a manifest bare act of the same would be a type of book and thus ruled by Mercury. But the constituent right and the codification veer more towards Jupiter as they emerge from the heart of the law of the land.

Readers will appreciate that these two benefic planets form a huge planetary backdrop of the legal profession and litigation. This could be a reason why the profession is considered to be one of high learning, knowledge and wisdom requiring years of painstaking study and reading. In fact, when an arguing counsel takes on the personality of the Petitioner or the Appellant on the one hand or the Respondent on the other, saying ‘I’, ‘mine’ on behalf of the party, it is Mercury at play again.

A direct appeal to the Supreme Court is thus something of a special case and bypasses an intermediate stage of issuance of notice or refusal of the same.

There is some existential conflict in all litigation but in a criminal appeal the pulls can be seen in the fact that Rahu denotes criminals and Guru denotes the right to appeal. There is a sensibility of Guru-Chandala Yoga which manifests either as an uneasiness in defending a possible criminal who may have committed a heinous crime though there is never any way of truly knowing whether someone is guilty of a crime or not. One works on the basis of the records available which could be reliable and may not be reliable. On the other hand, there could have been a mistake or a frame up in which case the proceedings against the accused persons are again a manifestation of the Guru-Chandala Yoga in that a bald and scandalous allegation to the Arudha destroys the credibility and freedom of the accused.

If justice is done in the eyes of life then Guru wins and if not then Rahu does. But the discomfort of the battle assails the human being witness and participating.

Pilgrimage

Earlier it was a desire to learn some way, any adequate way to open the eye, to properly exist. Then, it became a basic happiness that sustained itself because the vision that came was lasting.

There was never ritual, there were never gongs.

When She called, it was also a call to another way of seeing, one that had been precluded due to natural affection for a way of seeing. There is nothing to be made too much of.

It might be the opiate of the masses; perhaps that is why the feeling is so heady. If one is always an individual, to climb it with so many other, such different others, is an education in itself. For most it may be faith, in which case it should not be that it can merely move mountains but also inspire those otherwise unlikely to climb steep inclines that will not relent. For others, it could be that same old pull towards sight.

The dark whispered once or twice to remind that vision comes to those who have wanted to see, unhappy with the previous groping. The darkness was a brief yet real whisper of something ancient and malevolent. The pull consumed it with its delight.

The art will tell you what you should look for to find when one would climb, be called. Drig Dasha of the initiation or such, something in the annual horoscopy to show the event, in the Vimshamsha.

India.

SHRAPA: THE INTRICACIES OF SUFFERING

|Om Shreenivasaya Namah|

|Om Namo Narasimhaaya|

|Om Lakshmyai Namah|

Suffering is an important existential quality and is perhaps more pervasive in human life than joy. This is evidenced by the fact that horoscopes usually show more malefic influence than benefic. In any case, suffering is a terrible quality, if only for the mind, as it is not in the nature of the healthy mind to like suffering. Suffering in human life is symbolized by the Graha Shani. Hurt, pain, loss, sorrow, defeat, melancholy, depression, exclusion, humiliation, perversion, and such onerous human experiences are governed by Shani. At this juncture let us also acknowledge Rahu, in many ways the higher octave of Shani, poisoning the suffering induced by Saturn with shock, delusion, addiction, compulsion, cheating and such attributes.

The foundational principles of the subject have been studied and adopted from the paper ‘Vedic Remedies for Curses’ by Pt. Sanjay Rath, hereinafter referred to as ‘the paper’ for the sake of brevity.

Serious suffering can be judged astrologically through the evaluation of Curses/ Shrapa. As stated in the paper, a Shrapa is constituted when a naturally benefic planet is afflicted by the Yuti or Graha Drishti of two or more naturally malefic planets, the latter being Rahu, Shani, Mangal, Ketu and Surya. The principle underlying the astrological Shrapa is simple and is based on the Law of Karma: ‘As you shall sow, so you shall reap’. Just as suffering was caused to another in a previous lifetime, the same suffering shall visit the native in this lifetime.

Some important principles should be kept in mind while studying the nature, extent and timing of suffering caused by Shrapa in nativities:

1. If the Atmakaraka, Lagna Lord and/or the 8^th Lord are involved the Shrapa is severe and there is considerable Karmic burden. The Shrapa will have to be seen by the native and it may impede the proper development of the personality if both the Atmakaraka and the Lagna Lord are involved. If only the Atmakaraka is involved then the suffering is at the level of the soul and is difficult to express for the native. If the Lagna Lord is involved it interferes with the Dhi/ the discriminative intellect. If the 8^th Lord is involved, the sin incurred is considerable.
2. The Moola Dasha is used to time the curse and should be reckoned from the Lagna. It may be reckoned from the Moon to study Matri Shrapa when it is the primary curse, but this is only the intuitive understanding of the author, and the impact of any other curse on the mind and family of the native.
3. If the natural benefic which is cursing is in a Dusthana in strength, it is a terrible curse and also indicates that the act which invited the curse in the previous incarnation was not done with the best intention. Conversely, if the cursing benefic is in a Kendra or another auspicious Bhava, the end result of the suffering is good.
4. If any of the natural malefics causing the curse are Vakra, the curse cannot be remedied and must be suffered by the native. However, if the 5^th Lord is involved, remedies shall work despite the retrogression.
5. The Bhava(s) lorded by the natural malefic shall indicate the source of the suffering experienced from the Shrapa and the greatest natural benefic so afflicted indicates the primary Shrapa in the chart.
6. If the Atmakaraka is afflicted and involved in the Shrapa then it ought to be remedied first by the Atmalinga Mantra.

These principles have been succinctly summarized in order to afford a basic backdrop to the subject and are not intended to be exhaustive.

Suffering may have been designed as such an integral and crucial part of human existence to expose our dependence on the mind as human beings. We are overwhelmingly subservient to the whims, fancies and dictates of the human mind. Chandra is the Karaka of the mind and also of the manifest, extant world symbolized by the Arudha Padas in Jyotish. Suffering is felt in the mind. Thus, very frequently, acute suffering can be a precursor to spiritual awakening, when the mind is nearly annihilated and other realities apart from the purely mental, emotional and psychological can emerge for the human being to experience. In this light, Zen, being a philosophy of ‘no-mind’ and the concept of Tathagata: ‘the one thus come’ can be seen as an effort to show the possibility of experience beyond or apart from the mind.

For the reason that Chandra is the primary vehicle of emotional cognizance, Shrapa involving this luminary can lead to acute psychological turmoil and suffering. Since the crucible of psychological reception is itself assailed, no matter what happens at the other levels of life, namely, physiological, fiscal and intellectual, the feelings of the person continue to be damaged. However, in certain cases fortune and overall life can mean that these afflictions can also be viewed as lessons which once assimilated can be used to heal others with afflictions and suffering in their lives. In this context, genuine and acute suffering, apart from inculcating sensitivity to the turmoil of others, can give insights into the methodologies of the healing arts which in turn can be directly applied to people.

In Chart 1 (Standard Nativity) (birth data withheld) the immediately preceding characteristics have come about in actual life experience. Furthermore, these appear to be the ramifications of the experiences leading from the Matri Shrapa.

In this chart, the primary Shrapa is the Curse of the Moon. Chandra is afflicted by the Yuti with Shani and Surya, two natural malefics and is aspected by Rahu with Graha Drishti. The involvement of three malefic planets with Chandra shows an acute Shrapa leading to a special focus on the mind, psychology, feelings and emotional perception in the life of the native. The situation is made extreme by the fact that the birth has occurred on the Amavasya Tithi which has been declared to be inauspicious by Maharshi Parashara in the Brihat Parashara Hora Shastra. It is found that this leads to untold suffering and the Dosha must be remedied.

Shani lords both the 6^th and the 7^th Bhavas and the 6^th is stronger as it houses Rahu. This Bhava indicates the source area of the suffering. The 6^th Bhava denotes Roga, Rina and Ripu and also shows the Shadripu. The native ran the Rahu Vimshottari Dasha from childhood to youth. Rahu aspects the Moon from the 6^th House and its dispositor Shani joins Chandra in the 10^th House. The Vimshottari Dasha is not studied to time the Shrapa but in case of a chart with Matri Shrapa, the Vimshottari Dasha of a planet aspecting the Moon and participating in the curse can indicate the manner in which the stimuli from the society are coming to the mind and being processed by the mind. This can give valuable insights into the psychological makeup of the native. By extension, this can indicate that the afflicted natural benefic represents a vulnerable area of the chart/ life and Dashas influencing it can be crucial.

The Rahu Dasha gave continual shocks to the mental system. The first major shock was the sudden discovery of the previous demise of the father through a certificate stating the same; keeping the age of the native in mind, the fact had been kept from him. Though the native as a child vaguely suspected the same, the sudden discovery of the document was akin to a hammer falling repeatedly on the heart. It is from such sensations that the phrase ‘heart-hammering anxiety’ might possibly be derived.

Subsequent events magnified the anxiety levels in the mind already promised in the Shani-Chandra Yoga in the 10^th House. Thus, the inherent sorrow in the mind was triggered by the sudden shocks given by the Rahu Vimshottari Dasha. It is also interesting to note that the Moola Dasha of Shani was continuing at the same time, both when the Dasha is reckoned from Chandra and Lagna. This Dasha was giving the results of Chandra itself. Therefore, the Karma relating to psychological excesses committed in the past lives was delivered fully as the focus on the mind in both Dasha systems was excruciating. Notably, a child does not have the tools to process these lessons and challenges to the mind; consequently, they become more insidious and damaging.

In the Moola Dasha (reckoned from Lagna) the Antardasha of Rahu in the Mahadasha of Shani gave very intense and destined suffering which had no basis or apparent rational cause. This arose from the peer group and may have left deep imprints on the basically elevated and happy mind (Uchcha Chandra) of the native. Notably, as Saturn conjoins the Moon, the Moola Dasha reckoned from the Lagna, shows the evil Karma experienced by the self, rather than just the mental manifestation of it or as it may have manifested to the family.

The conjoined Surya shows damage and relentless assault on the sense of self-worth, pride and authority, more so because the cursing planet is in the 10^th House from Lagna, the zenith of the chart. This also happens to be the 7^th House from the Arudha Lagna, and learned readers are invited to appreciate the causes which colour the social participation (Chandra) and consequent patterns required to be encountered in order to emerge from the Dwara into society (7^th from the Arudha Lagna). Thus, the seeds of psychological reluctance, inhibition, avoidance, shyness, acute anxiety and such avenues for mental suffering were given by the malefic Moola Dasha of Shani.

Both the Bhava lorded, namely primarily the 6^th : confrontation with sin and evil shown by Rahu, and the Arudha Padas involved, namely the A4 and the A7 were also a part of the Karmic fabric as they reside in the 6^th and the 10^th Houses, both involved in the Shrapa. The Karmic results delivered by the Moola Dasha of Shani to the mind and the automatically mind-centric results of the Vimshottari Dasha, that too of Rahu, aspecting the cursed Moon, made for a heady cocktail of delusion, phobia, confusion, emaciation, irregular meals, exclusion, melancholy, humiliation, exposure and such phenomena. Karma does not take into account the secular age of the native in that incarnation. Both the destined events and the mental correlates to the stimuli were hand-in-glove to deliver the most excruciating results of the Yogas.

It can be seen that the Moola Dasha, reckoned from Lagna, improved drastically thereafter, giving relief in terms of the Karma which the native had to encounter but the Moola Dasha reckoned from the Moon did not abate in terms of severity showing that there was hardly any relief for the mind. Thus, in case of the Matri Shrapa, the suffering of the mind is heightened and the Moola Dasha can be started from the Moon to judge the results specific to the mind.

To distinguish between the various functions that a Graha performs in the chart, attention is invited to the fact that while Rahu was giving such adverse results in the Vimshottari Dasha qua the Naisargika Karakattwa of Chandra, being in the 3^rd from the Arudha Lagna, it gave excellent results at the manifest level of the Arudha. The native went to arguably the best school in the country and then to one of the most reputed colleges and performed creditably at both places. In the same Dasha, he also obtained a professional degree.

Pt. Sanjay Rath has stated that the various tools of Jyotish are in perfect accord with each other and it is for the Jyotishi to correlate them. The Moola Dasha of Rahu followed Shani, if the Dasha is reckoned from the Moon. While the Vimshottari Dasha changed to Guru, the Karma experienced by the mind was still severe. Its interpretation became utterly different due to the entry of the Vakra Guru powerfully placed as the 5^th Lord in the 5^th House as the Vimshottari Dasha Lord. While the native was helplessly caught in the currents of the mental Karma as the Rahu Vimshottari Dasha never afforded him the tools to unravel the mystery, Guru changed the scenario even though the psychological experience of the Karma continued to be adverse due to the Moola dasha of Rahu.

These facets dealing with the positive aspect and the distillate of the suffering shall be discussed at a later stage in the paper.

Moving away from the purely psychological manifestations of suffering, let us see the manner in which real life events mirror the Shrapa in the chart. Whenever Guru is afflicted by two or more natural malefics, Brahman Shrapa becomes the primary curse in the chart. When this is accompanied by other Shrapa, it may be that the other benefics are even more severely afflicted and thus the suffering will be felt in those areas; yet, it is the Brahman Shrapa that leads to suffering even in that area.

Chart 2 (December 9, 1957; 17:02:53 hours; 77 E 51’, 28 N 15’) furnishes an example of a severe Brahman Shrapa.

In this chart, Guru is placed in the 5^th House from Lagna, which is the Karaka Bhava for Guru. It is afflicted by the conjunction of Mangal and Rahu, two dire natural malefics, forming Brahman Shrapa/ Curse of a Brahmin. Mangal is the greatest malefic being the 6^th and 11^th Lord and the 6^th House should indicate the source of suffering, being occupied by Shani and Surya. However, the primary suffering comes from the Putra Bhava itself as the Naisargika Karaka Guru is placed there destroying the Bhava according to the dictum Karako Bhava Nashaya. Mangal and Rahu also afflict the 5^th House by conjunction. The 5^th Lord Shukra is placed in the 8^th House. Thus, all factors pertaining to progeny are afflicted.

In the Moola Dasha of Guru, reckoned from the Lagna as starting point, the native had a child with serious health complications which finally led to serious permanent damage to the health of the child. As Mangal is the Atmakaraka, the suffering from the Shrapa has had to be experienced in the realm of progeny. Guru has given the results of Rahu due to conjunction leading to the shocking experience with the health of the child culminating in the possibility of a life-long struggle with the aftereffects. (Note: If all three of the Lagna, Moon and Surya are used as candidates for reckoning the Dasha, the event occurs in Rahu-Guru which also explains the events.)

The vitality of the 5^th House is even otherwise destroyed due to the Yuti of Mangal and Rahu, the latter ruling the Shatru Vara for Mangal. As the Varachakra deals with the Prana/ vitality of Bhavas, the life indications of the Bhavas are damaged due to such conjunctions. The Guru Chandala Yoga also gives problems with Asthi Dhatu, as the Kavacha/ the shield of Surya is assailed, and the dentition of the native has given him occasional troubles.

Routine problems were also occurring with another healthy child of the native and at a crucial juncture, remedial measures for the Brahman Shrapa were suggested by this author in the form of donation of a cow to Brahmins and feeding them. The rationale for the Upaya was explained by writing it on a piece of paper and the native was asked to internalize the essence while performing the Upaya. The author had taken care that Rahu was regularly appeased prior to the occasion having arisen by offering idols of snakes to the Ganges. This was done to quell the element of want of belief in astrological remedies and Dharmic measures in general caused by Rahu in the Mantra Bhava forming Guru Chandala Yoga. This then permitted the Upaya for the Brahman Shrapa when it was truly needed.

The net result of the Upaya was visible to the Jyotishi. Just at the time the younger child was at the threshold of an important stage in his life, and stationed at a precarious position, the native from interacting with a scandalous, untruthful and depraved human being (Rahu) found a heavy teacher (Guru) who offered sage, appropriate advice regarding the child and even guided him to a successful position across the crucial threshold the child was at. This appeared to be a direct result of the Upaya to mitigate the Brahman Shrapa afflicting matters related to progeny.

The involvement of the 5^th House allowed the remedies to bear fruit efficaciously and the fact that Guru is in the 5^th House showed that the act which invited the curse in the past life was done with a good intention.

Chart 3 (March 8, 1975; 10:49 AM; 77 E 12’, 28 N 36’) illustrates some of the principles laid down in the beginning of this paper.

This chart also carries the Brahman Shrapa as Guru is aspected by both Rahu and Shani with Graha Drishti. Furthermore, Shani is retrograde indicating that the curse shall have to be suffered and that remedial measures cannot mitigate the evil of the Shrapa itself. The Shrapa does not occur in a Kendra or a Trikona but in the 11^th House from the Lagna, indicating that the act which invited the curse in the previous incarnation was not done with the best intention. Guru is strongly placed in Meena Rashi indicating a very spiritual person who had cursed. Uchcha Shukra is conjoined Guru indicating an even more accomplished lady cursing simultaneously.

The 9^th House can show the source area of the suffering as this is also the Badhak Sthana lorded by Shani. The Atmakaraka and Darakaraka are also in the 9^th House. Relationships, women and self shown by Venus and sudden events and gains ruled by Guru are the life areas cursed. The Badhak Sthana shows inexplicable events. In the Moola Dasha of the Atmakaraka Budh, placed in the Badhak Sthana and in the Antardasha of Rahu, the native has undergone some adverse experiences in relationships.

It is noteworthy that the Moola Dasha of the Atmakaraka has also brought these experiences rather than the Mahadasha of either Shani or Rahu. The fact that Guru and Shukra are conjoined the Darapada confirms the experiences. The Moola Dasha of the Atmakaraka has punished. The native has exhibited compulsive behaviour in this area due to the aspect of Rahu. Further, Guru and Shukra in such strength in the 3^rd House from the Arudha Lagna do not portend well for material life.

For a casual onlooker the behaviour of the native can border on the bizarre and obsessive due to Rahu in the 7^th House from the Lagna and causing the affliction to Guru and Shukra. It is felt that the results of the Shrapa have not really been delivered by Budh. This is just a time for cleansing. The real challenge might come in Shukra Dasha which is conjoined the 8^th Lord Guru, the cursing planet. The native should be sensible about his attitudes in these matters. (Note: If all three of Lagna, Chandra and Surya are used as candidates to reckon the Moola Dasha, then the Guru Dasha is running which also reflects the events accurately.)

The native of Chart 4 (birth data withheld on request) is a small child with extremely severe health complications. Dhanu Lagna rises with Ketu in it and there is Guru Chandala Yoga in the 7^th House from the Lagna. Surya, Shukra and Budh occupy the 12^th House. Mangal occupies the 3^rd House from the Lagna, Shani is retrograde in the 6^th House from the Lagna and Chandra is in the 10^th House from the Lagna.

The child has been diagnosed with SCN 1A/ Dravet Syndrome which is a case of genetic mutation and complex epilepsy. The child cannot speak and is on intravenous feeding. There is Kalatra Shrapa in the chart caused by the affliction of Shukra by Surya and Shani. Surya as Tanu Karaka is in Marana Karaka Sthana. Shani is retrograde indicating that remedial measures cannot do away with the suffering. Also, Budh conjoined the Shrapa is the Atmakaraka indicating that the rebirth has occurred to undergo this suffering in order for the evil Karma to be dispensed with.

The Atmakaraka is also the Badhak in this chart showing that the soul itself has chosen to bring such severe suffering in this incarnation. Shani is the more malefic among the planets aspecting and fully indicates the lack of ability to speak by its lordship of the 2^nd House. The want of mobility is indicated by the lordship of the 3^rd House.

As the Shrapa is in the 12^th House, a Dusthana, it shows that the act which invited this curse was done with a bad intent. The 9^th Lord shows that the curse is from a past life. The Atmakaraka Budh Yuti the Shrapa shows that the native must suffer the curse. The suffering has manifested since birth. If the Dasha is reckoned from the Lagna, Rahu Dasha has been running since birth and forms the Guru Chandala Yoga in the 7^th House. However, it does not link with the 8^th House. It must be mentioned here that the Badhak in the 12^th House, though the Atmakaraka and badly afflicted can still afford the possibility of the obstacles melting away.

On request, the Jyotishi had studied the longevity in the chart. It is notable that there is a Charakaraka replacement between Atmakaraka Budh and Amatyakaraka Rahu. It was conferred with a learned fellow Jyotishi whether the replacement would bring into play the Vipreeta Ayur Yoga as the new Atmakaraka Rahu would be in the 7^th House from the Lagna but it was stated that this might be unlikely. If this were to happen, then the child may have a chance to recover, taking longevity from the conjoined Guru. (Note: If all three of Lagna, Chandra and Surya are used as candidates for starting the Dasha, the native runs the Dasha of the Atmakaraka Budh in the 12^th House which is directly involved in the Kalatra Shrapa and can give the results, though the involvement with the 8^th House would still be lacking.)

At this point it might be pertinent to mention the related concept of Dosha including Tithi Dosha, which indicates flaws in the quality of time of birth. These have been explained by Pt. Rath in his text Vedic Remedies in Astrology. The Tithi rules Jala Tattwa symbolizing relationships and socio-financial well-being.

Just as the native of Chart 1 (Standard Nativity) was born on Amavasya Tithi, the native of Chart 5 (birth data withheld) is also born on the same Tithi.

In this chart, Guru is placed in Marana Karaka Sthana in the 3^rd Bhava from the Lagna conjoined Ketu and aspected by Rahu from the 9^th House where the latter is also in Marana Karaka Sthana. Mangal also aspects Guru from the 12^th House. The placement of Guru in the 3^rd House indicates that the act done by the native in a past life (as the 9^th House is involved) was done with bad intent. Mangal is the Atmakaraka and the 8^th Lord aspecting Guru, showing that the suffering accruing from the curse must be undergone and that the sin incurred is considerable.

The source of the suffering is seen from the 3^rd House conjoined Guru and Ketu and lorded by the malefic Mangal. The 3^rd House rules ears and hearing. The native developed severe post-natal jaundice and was kept in an incubator for a long time. He also had to undergo a blood transfusion. The native is hearing and speech impaired. The hearing impairment is seen from the source of the suffering being in the 3^rd House and the affliction to Guru denoting Akash Tattwa, the medium through which sound traverses.

The 2^nd House and Naisargika Karaka for speech Budh is afflicted by the Yuti of Surya and Shani. Shani is capable of delivering the curse as it aspects the 8^th House and is the malefic 6^th Lord of the chart. If all three of the Lagna, Surya and Chandra are used to reckon the Moola Dasha, Shani Dasha was running at birth and can explain the speech disorder. The Amavasya Dosha also confirms the suffering. If the Dasha is reckoned from the Lagna, the Shukra Dasha was running. Shukra is in Parivartana Yoga with Budh in the 2^nd House. Shukra is also debilitated.

A yellow sapphire has been recommended due to Rahu’s placement in the 9^th House but the family finds it tough to procure the same due to delays and other factors. A ritual donation of a cow was performed to remedy the Brahman Shrapa. As Mangal is not Vakra, it is capable of being remedied. Remedial measures for the Amavasya Dosha have also been performed several times according to the procedure laid down in Brihat Parashara Hora Shastra.

Chart 6 (October 6, 1962; 3:45 AM; 75 E 34’, 31 N 19’) belongs to a studious, learned and academically accomplished person who later obtained excellent employment. There is Kalatra Shrapa in the chart formed by the affliction of Shukra by the Graha Drishti of Mangal and Shani.

Shukra is powerfully placed in Tula rashi conjoined the Arudha Lagna in the 3^rd Bhava from the Lagna. This is a malefic house and it indicates that the rage and sorrow inflicted on the accomplished lady/ spouse in the previous incarnation was severe and that the intention behind the act which invited the curse was bad. Therefore, the suffering in this incarnation would also be correspondingly severe. Despite the excellent position of the native in society, he has had to face tremendous suffering. Of the aspecting malefics, Shani is the greater malefic and lords the 6^th and 7^th Bhavas. The 6^th Bhava is stronger; Shukra being the Naisargika Karaka for relationships and marriage makes this the backdrop against which the Kalatra Shrapa works and the source of suffering lies in the 6^th House. Shani is Vakra indicating that there will be no getting around the suffering caused by the Curse of Venus in the evil 3^rd House and it must be suffered.

This is especially so as Shukra is the Atmakaraka of the chart showing that the rebirth has occurred for this purpose. The native married in an accomplished family but saw serious suffering at the hands of the wife. As his work required him to stay away in another town, he was always taunted about it. Finally, divorce proceedings were initiated. This is indicated by the 6^th House which shows litigation and court cases and also separation from the spouse being 12^th from the 7^th House. This has also had a terrible impact on his social life as Shukra is in the Arudha Lagna itself. In fact, in the aftermath of the separation he has left the country for further studies.

Once again, though not a part of our study of Shrapa, the learned readers can appreciate the confluence that exists in charts. The Upapada Lagna is in the 8^th House which makes it vulnerable and it is also in the 6^th House from the Arudha Lagna showing disputes. The lord Guru is giving the results of debility in the 7^th House from the Lagna. The psychology is already predisposed to depression due to the debility of Chandra in the Karaka Bhava for Sukha. The 2^nd Lord from the Upapada Lagna is Neecha and placed in the 12^th House showing humiliating allegations advanced by the spouse in court relating to intimate matters and distance, both seen from the Yuti of the Shatru Vara lords in the 12^th House destroying the vitality of Shayan Sukha.

Neecha and Vargottama Badhak can bring serious mental suffering and could damage the Dhi. This Jyotishi recommended remedial measures to alleviate the suffering of the Kalatra Shrapa and also fasting on Guruvar based on specific requests of the family members. The Navamsha also shows the suffering clearly as Neecha Guru is in the 7^th House of the Navamsha Chakra and Shukra is placed in the 12^th House from the Lagna, showing separation from the spouse.

Pt. Rath has explained in the paper that when the most malefic planet for the chart, having some link with the 8^th Bhava of Nija Dosha arrives in the Moola Dasha, it can also precipitate suffering from all the other allied troubled areas in the Rashi Chakra. In this case, no matter how the Moola Dasha is computed, Rahu Dasha has brought the suffering. It gives the results of the Neecha and Vargottama Badhak Mangal which also aspects the 8^th Lord Guru. Rahu split the native from his wife and took him abroad (12^th House). Mangal has actually delivered the results of the curse. Even the preceding Dasha of Ketu is extremely bad as it gives the results of Vakra Shani. Shani aspects the 8^th House and the Upapada Lagna along with Rahu and would have brought suffering in that area.

In Chart 7 (birth data withheld), there is a very powerful Brahman Shrapa which has dictated the whole tenor of life thus far.

The chart of this Stree Jatak is rectified only to the extent of the Rashi Chakra. The Navamsha Chakra is more or less certain but full rectification of the horoscope has not been undertaken. Guru is placed in Meena Rashi in retrogression in the 8^th House from Lagna indicating the worst sort of curse. The intention with which the act which invited the curse was done was very bad and so the suffering will match that quality. The burden of sin is heavy. Guru is also the 5^th Lord of the chart, and as the Naisargika Karaka for progeny placed in the 8^th House afflicts this area. The native suffered a miscarriage early in married life which left an impression on the psychology for quite a while.

Guru is aspected by Shani, Rahu, Surya and Mangal with Graha Drishti making it a very terrible curse. Shani and Rahu are the worst malefics even though the Badhak is Yuti Ketu in the Lagna forming Pishacha Badhak Yoga. Both the 7^th and the 6^th Houses can indicate the source of the suffering as they are occupied by a planet each, though the 6^th House is finally stronger. The native lost her husband through an accident. Rahu in the 7^th House had to have a say. The 2^nd Lord from the Upapada Lagna is afflicted in Pishacha Badhak Yoga indicating the loss of spouse through accident and fire. There is one surviving son from the marriage.

Through another marriage, there have been two children out of which one has physical disability. This has caused tremendous suffering and the Pishacha Badhak Yoga in Lagna adds to it with high degree of personal disquiet. Moon in the 6^th House ensures mental stress and pressures. Still as the planets causing the curse are not retrograde and Guru is the 5^th Lord, remedial measures have been received and performed for the Shrapa. One of the sons is blessed with a powerful and retrograde Guru in the nativity and is spiritual.

The native of Chart 8 (birth data withheld) is a young man confronting inter alia issues relating to marriage. There is Kalatra Shrapa in the chart constituted by Yuti of Shukra with Surya and Rahu in Ayush debility.

The Curse of Venus is made particularly onerous by the fact that Surya is the afflicted Badhak for the Lagna and the Grahas are in the 12^th House from the Arudha Lagna. Shukra is the Lagna Lord and as the Naisargika Karaka of relationships, women and marriage brings considerable focus on these matters.

The native has had a very confusing and obscure relationship which was always eluding classification and clarity. The experience from romance is confounded due to the affliction of the Naisargika Karaka. Rahu brings in the element of confusion as the 5^th Lord of Chitta and the Badhak Surya introduces startlingly immature egoic issues. As the planets are conjoined the Upapada Lagna, marriage has been delayed and the native finds it difficult to give effect to this area of life, namely to find a spouse. Due to the affliction of the Upapada Lagna, the relationship was unlikely to transform into marriage and this is what has happened. As the Upapada Lagna is in the 12^th from the Arudha Lagna, the native out of exasperation has ended the relationship.

The curse occurs in the 2^nd House showing that it involves a bad intention. The involvement of the 5^th House shows that remedial measures can dispel some of the confusion. Rahu in the 12^th House from the Arudha Lagna and conjoined the Upapada Lagna can introduce the spiritual element arising out of relationships. The native is very keen on the mysteries of Jyotish and how it can explain and unravel the deeper aspects of life. Rahu aspecting the Arudha Lagna might make the native detached from these aspects as it will expose their emptiness. At the present moment, he is keen on the idea of finding the right person. But the nodal axis afflicting the Upapada Lagna, and Shukra being in the 12^th House from the Arudha Lagna pose some questions in this direction. Also Shukra in Marana Karaka Sthana in Navamsha Chakra can make it tough for the native to find the right person.

Chart 9 (June 9, 1975; 3:26 AM; 77 E 12’, 28 N 36’) also depicts an Amavasya Dosha birth and thus flaws in the quality of time of birth and curses are intertwined in this case-study of destined suffering. Though the native belongs to a very affluent family, the Amavasya Dosha continues to throw the proverbial spanner-in-the-works as far as self-earned financial stability and job security are concerned. Something or the other keeps happening Tithi Pravesha Chakra preclude a smooth settling down which would otherwise be quite natural as the native is a professional in the same line of work as the family. Such are the dictates of Karma that problems accrue even when full and realistic support in the career is otherwise at hand.

It is not automatic and guaranteed that remedial measures will be definitely advised when serious Dosha and Shrapa exist in the chart. One may not encounter a Jyotishi who is aware of such factors in the chart. Even if the remedial measures are communicated, there is no guarantee that they will be performed. This is the case here. The family is not convinced that this is an Amavasya birth and though the lesser known Upaya and the need for pacification of the Dosha has been duly communicated, it is plausible to assume that the Dosha has not been remedied.

There is Brahman Shrapa in this chart caused by the Yuti of Guru with Mangal and the Graha Drishti of both Rahu and Guru, making this a quite serious Shrapa. The placement of Guru in Meena Rashi in the 12^th House shows that the act which invited the curse was done with a bad intention. As the aspecting planets are not retrograde, save for Rahu who is always retrograde, the Dosha can be remedied. But in the chart of the father of the native there is Brahman Shrapa and the suffering appears to be strongly destined.

Both Rahu and Saturn are malefic, though Mars as the Lagna Lord is also the 8^th Lord. The source of the suffering should be the Badhak Sthana. The suffering manifested as a complicated heart surgery at a young age where the Mitral Valve had to be operated on. The 11^th House is the Hara Sthana and is the natural Pada of the 6^th House of surgery, being the 6^th from the 6^th. The surgery was expensive and conducted in a foreign land as the Shrapa is in the 12^th House. As the Lagna Lord Mangal is involved, the body of the native was the field of play of the curse. Mangal indicates cutting and surgical procedure. Rahu is the Neecha Badhak in the 8^th House showing sudden physical distress. Due to the forced leave, the native could not continue with work in a foreign land and had to return home.

Shani and Rahu show disease. Rahu appears as the most malefic planet for the chart as the Neecha Badhak in the 8^th House and is competent to deliver the results of the Shrapa. If the Moola Dasha is computed using the Lagna, Chandra and Surya as candidates, Rahu Dasha has indeed given the results. The shock of losing a good job in a developed country, surgery showing the involvement of Mangal and the melancholy from the setback have all come from this experience. As Rahu is in the 8^th House, it was stated to this astrologer that the costs of the operation were covered by the medical insurance.

The Rahu Moola Dasha has precipitated allied troubles as well. It conjoins the Rajyapada and aspects Shukra, this Graha being in the 6^th House from the Arudha Lagna. It was reported that a relationship was not culminating into marriage and that it had become quite complicated. This is confirmed also by Neecha Shukra in the 12^th House in the Navamsha.

Though this can help in combating the material adversity and defeat caused by Shukra in the 6^th House from the Arudha Lagna in the Rashi Chakra, it cannot help in personal relationships and marriage. The Upapada Lagna Lord is involved in the primary Shrapa in the 12^th House and keeping it from manifesting. One can only communicate the remedial measures repeatedly and then it is for the consulter or his family to adhere to the same.

The native of Chart 10 (birth data withheld) belongs to a very accomplished family and her father reached the apex position in the bureaucratic hierarchy in a State. The Varga Charts, apart from the Rashi Chakra and the Navamsha Chakra, are not yet rectified in this horoscope. For the present purposes, the Rashi Chakra is sufficient to evaluate the Shrapa in life.

There is Brahman Shrapa in this chart as Guru is afflicted by the Yuti of Mangal and the Graha Drishti of Shani and Rahu. The curse is quite intense due to the involvement of three malefics. However, as Guru is in a Kendra in the 10^th House, according to the teachings of Pt. Rath in the paper and in his lectures on the subject, the end result of the suffering shall be good. Guru in the 10^th House indicates that the act done in the past which invited the curse was undertaken with a good intention.

Mangal is the most malefic planet among those aspecting or Yuti Guru as it lords the 6^th and 11^th Houses. The 6^th House is joined Rahu and indicates the source of the suffering. The 6^th House can indicate less than ideal lifestyle choices and illness. The native ran Rahu Vimshottari Dasha in her formative years and has health issues. There are three Grahas in Marana Karaka Sthana in the chart. The health issues are also indicated by the placement of the Lagna Lord in Rashi Sandhi in the Lagna itself. The Lagna and Paka Lagna are badly afflicted by the Yuti of Marana Karaka Sthana Shani.

The chart was given to this author about 5 years back with the query as to whether the native would marry traditionally in the ancestral village. The answer was that this was extremely unlikely and it would be an unconventional marriage. The native married a foreigner. The 7^th House in Navamsha can confirm this. The lord of the Upapada Lagna in Rashi placed in the 8^th House can also show this. Chandra is in Marana Karaka Sthana though.

Whether the Moola Dasha is reckoned from Lagna or from Lagna, Surya and Chandra as candidates, the Dasha of Shukra gave all the health issues. It gives the results of the conjoined Shani in Marana Karaka Sthana. It has been found by this author that Shani afflicting the Paka Lagna can give deficiency of Vitamin B, folic acid, niacin amide etc. This can also be seen in the Standard Nativity where as the Paka Lagna is in Vrishabh Rashi, this has manifested as chronic mouth ulcers and rawness etc. In this chart, as the source of the suffering is already in Roga Sthana, Shani gave acute vitamin deficiency. In very aggravated cases, this can lead to Pellagra and mental degeneration (Dhi Shakti is assaulted). As the Lagna Lord and Lagna are afflicted and the Moon is in Marana Karaka Sthana, urgent attention was required to handle these symptoms.

The native is not in active touch with the Jyotishi; else some important remedial measures ought to be communicated for the chart and future life.

The native of Chart 11 (birth data withheld) demonstrates in her life the cumulative effects of Duryogas and Shrapa. The Grahan Yoga of Surya and Rahu in the 7^th House can give exposure to substance abuse and addictions unless caution is exercised.

It can also lead to, as it has, some hormonal imbalances and irregularities in the working of the thyroid gland as the Kavacha of Shukra is assailed. The Yuti of Rahu damages the Kalatra Bhava of vitality as Mangal is placed there in Marana Karaka Sthana though in own Bhava: Rahu lords the Shatru Vara for Mangal.

In this chart, there is Kalatra Shrapa of a serious sort as the Karaka for marriage and relationships is placed in the 8^th House denoting sin and Nija Dosha; it is afflicted by the Graha Drishti of Rahu and Shani. Shani is the Badhak, even though it is the Yogakaraka for the chart placed in the Kutumba Sthana. The domestic environment has posed a problem, also indicated by the badly placed Naisargika Karaka for father, Surya grossly afflicted in the 7^th House. The father, though an accomplished person and a gentleman, died due to alcoholism.

However, the source of suffering due to the Kalatra Shrapa has also come through the fact that the native is single; this is so, because Shani is conjoined the Upapada Lagna in the 2^nd House in the 12^th House from the Arudha Lagna. The burden of sin is very high as Shukra is placed in the 8^th House. It is also the Lagna Lord and indicates that the curse is on the head of the native and can give considerable suffering. Though the Shrapa is from a past life, the tendency to Kapata Yoga seen from Ketu in the Lagna should be fought and deception should not be indulged in so that further offense is not caused by those having attained some spiritual merit. Saturn is Vakra showing some Dridha Karma which must be suffered.

This is also indicated by Shukra in the 6^th Bhava from the Arudha Lagna and also the fact that the 2^nd and 5^th Bhava are adversely affected by the Marana Karaka Sthana placement of Budh: this further pressures the Upapada Lagna and encourages guarding against the Kapata Yoga as the open supporters and friends shown by the 5^th House will feel like dying (Marana Karaka Sthana) due to the headless (Ketu) deception (node) of Ketu, enraged by something.

Chart 12 (birth data withheld) also carries the Brahman Shrapa.

Guru is placed in a Kendra in the 4^th House from the Lagna showing that the end result of the suffering shall be good. There is Guru Chandala Yoga in the chart showing that the heart will feel the shock of the Shrapa. Mangal also aspects from the Lagna. The source of the suffering should be in the 3^rd Bhava lorded by Mangal. There is Parivartana Yoga between Mangal and Budh also. The Brahman Shrapa is conjoined the Upapada Lagna showing that the suffering can come in marriage or a relationship with the intention of marrying the person.

The Guru Chandala Yoga gave the native a lot of doubt whether the marriage would succeed. The Lagna of the male was in Trikona to the Upapada Lagna. As the Upapada Lagna is badly afflicted, ultimately due to very harsh words spoken (Budh in 3^rd Bhava), the relationship ended. It was very close to her heart as the Upapada Lagna is in the 4^th House. There was a lot of confusion and to a large extent the inner conflicts of the native and her fears led to the breaking of the relationship. The lord of the 2^nd from the Upapada Lagna being Shani shows that the views of the father might have led her to break the relationship. The Upapada Lagna is in the 12^th House from the Arudha Lagna.

The next relationship with a friend (2^nd Upapada Lagna is in the 11^th House) culminated in marriage as Chandra is exalted in the 9^th House but is unlikely to bring joy due to the Yuti with Shani. The 2^nd Lord from the 2^nd Upapada Lagna is Neecha in the 2^nd Bhava from the Lagna.

Chart 13 (birth data withheld) suffers from Brahman Shrapa but also carries Matri Shrapa involving the Atmakaraka. Guru is placed in the 10^th House promising that the end result of the suffering caused by the Yuti of Ketu and the Graha Drishti of Rahu and Shani will be positive.

The 8^th House indicates the source of the suffering and is Yuti two Grahas, Shukra and Budh. Thus far, the 10^th House has not shown any adverse effects and the work profile of the native has not suffered setbacks. However, the Moola Dasha of Shani, irrespective of whether it is computed only from the Lagna or from all three reference points, has begun only in 2005. It is true that the native has felt some unusual pressures since this period has begun. The 8^th House can show mental and physical distress and sudden trauma.

It is worrisome that the curse is in the Marana Karaka Sthana from the Atmakaraka Chandra. This can stress the work area in the malefic Moola dasha of Shani. The native has started expressing apprehensions whether the preceding hard work will be of value after all. Also, the lord of the 8^th House: the source of suffering, Shani, is placed in Marana Karaka Sthana in the Lagna, adversely impacting the 8^th House and the Grahas posited therein. Rahu joined the Upapada Lagna in the 12^th House from the Arudha Lagna gave a difficult relationship that did not mature into marriage. Shukra placed in the source area of suffering emanating from the Shrapa also indicates the same. Rahu in this location makes the native spiritual and interested in the pronouncements of Jyotish. Shani-Chandra Yoga in the 5^th House from the Navamsha Lagna makes Kali the favoured deity.

The retrogression of Shani ordinarily would not have allowed the remedial measures to work but the 5^th Lord Ketu being joined Guru would alleviate this and allow the remedial measures to take effect. Saturn as the most malefic planet in the chart and also the 8^th Lord can deliver the results of the Shrapa.

As stated before, the allied troubled spot, in the form of the cursed Moon might also be activated in this Dasha as Shani, Mangal and Surya all aspect the Lagna Lord and Atmakaraka Chandra with Graha Drishti. Efforts will be made to protect this chart in the best possible way, considering some real life factors so that the suffering can be mitigated to the maximum extent.

Chart 14 (January 19, 1981; 11:10 AM; 74 E 52’, 32 N 44’) shows the interesting and somewhat startling transformation induced by the Charakaraka replacement. This Charakaraka replacement was in turn triggered by the Curse of Mercury present in the chart.

The author was informed that when this young lady was six years of age, she had a bad fall from the roof of the house to the floor and hurt herself badly. After this accident she transformed from a happy, peaceful and sociable child to an aggressive and extremely energetic child, likely to fight on provocation. This author then cast the horoscope and examined it to discover the following interesting Yogas. The sudden accident was caused by the cursed Mercury which is the Badhak afflicted by the Yuti of Ketu, Mars and the Sun. Rahu aspects by Graha Drishti. This Yoga caused the fall and the injury and triggered the Charakaraka replacement whereby the Amatyakaraka Mangal became the Atmakaraka and changed the nature and personality of the native.

The Shrapa and the new Atmakaraka Mangal both predispose the native to injury and hurt. As both the Shrapa and the Atmakaraka join the 11^th House, these possibilities are heightened. Just after the chart was given about two years back, the author received a call stating that the native had turned dark, being otherwise unusually fair, and was not responding properly upon being addressed. As the Rudra Chamakam was already being chanted for the Sade-Sati and Kantak, at that late hour of the night, the caller was suggested to revolve some black lentils anticlockwise over the body of the native and place them near the Peepul tree along with 11 recitations of the 3^rd Anuvaka of the Sri Rudra Chamakam. (At that time the technique of mapping the degrees of natal Shani to the specific Anuvaka of the Rudra Chamakam was not known to this author.) It was reported that the native immediately improved and the dark colouring of Shani lessened. But such intense effects are the work of the cursed Badhak.

When the author was informed that the native had fallen and broken her leg, the native was asked to propitiate the Badhak with the Mantra ‘Om Vishnave Namah’ on Shanivar in the Kala lorded by Budh. These unseen troubles are the result of the evil combinations of the 11^th House.

Before we revert to Chart 1 (Standard Nativity) for a brief final look at some of the positives that might accrue to people once the suffering is properly assimilated and at least some of it is understood, let us follow the instruction of Pt. Rath and chart the Rama Taraka Mantra ‘Sri Rama Jaya Rama Jaya Jaya Rama’ so that the stress of this somewhat inauspicious topic may be diffused and the knowledge revealed by the Parampara be taken in its rightful perspective.

In Chart 1, once the Vimshottari Dasha of Guru began, the native began to receive the tools for the Dhi to try and interpret the delusion. This was made possible by the Graha Drishti of retrograde Guru to the Lagna, Guru being the Karaka for the Paka Lagna. Introductory frameworks of comparative mythology brought form and structure to the diffused and vague psychological worlds fostered by Rahu. Though the mental Karma was still adverse as the Rahu Moola Dasha (reckoned from Chandra) was on, the intellectual and spiritual experience of it was diametrically opposite, ruled by Shakta Guru in Mantra Bhava. Then the elevated Jnana of Jyotish started coming in slowly and the Karma indicated by the Shakta Yoga indicating the destruction of sorrow of others (Shani) and one’s own pride (Surya) became clearer.

In some ways, this is the fallout of the placement of the exalted Moon in the 10^th House: the end result is good and the native attempts to mitigate the suffering of people, including psychological trauma, through his work. The endeavour has been to bear the suffering through the destined period as dictated by the Moola Dasha for the positives of the 10^th House to bear full fruit.

It is thus clear that serious suffering indicated by Shrapa is a matter of Karma and destiny. This holds important lessons for us with which to guide our future actions which may remain untainted by malefic qualities. In this manner we can avoid their equally vicious repercussions, whether now or later.

-Om Tat Sat-

ANURAG SHARMA

http://www.planetarytransformation.blogspot.com

© Anurag Sharma

All Rights Reserved

JYOTISH: A WAY OF LIFE

|Om Shreenivasaya Namah|

Almost invariably, the human being, who has been chosen by the Jyotir Vidya to carry the light, participates vigorously in Jyotish and seeks to use the knowledge of astrology to live a fuller and more informed life. This also applies to the individual who seeks frequent counsel from the astrologer, albeit at a different level of intensity and application. At a pragmatic level, the underlying sentiment is always the desire to derive a realistic idea of what exactly can be accomplished with this Jnana, irrespective of the field of play that the native is contemplating, be it spiritual, material, mental, pedagogical, mythic or any other such avenues and combinations of the same.

It is in order to answer this question that Pt. Sanjay Rath had exclaimed in one of the classes[1] at SJC Attri, while explaining some of the uses of the Jagannath Drekkana Chakra, that there must be some point, some effective use, to all the knowledge of Jyotish. This was stated in the context of planets posited in the 8^th House of the said Varga Chakra as leading to a life situation where the native was confronted with a choice regarding material life: whether to succumb to a weakness existing in the world of Maya and material achievement or to surmount the same. To render the illustration clearer, say, the Sun were to be in the 8^th House in that chart for a nativity: the specific challenge confronting the native might be whether he would hanker after pride, leadership position and generally lording it over the others, or get past that weakness. This is one subtle but very important example of how Jyotish can identify crux challenges in life, even Catch 22 situations and advise the native means to get over or tackle the challenges effectively.

It is exactly in the same light that Pt. Rath began to insist in his public writings that it was not enough to merely analyse the horoscope and evaluate life realities of the Jatak; it was crucial and imperative that appropriate remedial measures be identified and communicated so that the individual may strive to improve his lot. In his books, caution was also recommended in the giving of remedial measures by astrologers, so that bad Karma was not incurred due to prescription of inappropriate remedial measures or those that were not sanctioned by the astrological scriptures.

An allied sentiment to this train of thought is the frequently occurring explicit or implicit thought which seeks to pose the query: ‘What is the point of astrology?’ This is a difficult question and one embroiled in considerable difference of opinion. One school seems to advocate absolute determinism and fatalism in saying that if Karma is indeed a reality, then what is the point of evaluating the horoscope. ‘Que Sera Sera’ seems to be the underlying philosophy here. Though one cannot agree with absolute fatalism or what is sometimes called the ‘Puppet theory’, just momentarily assuming it to be true for the sake of argument, delving into esoteric arts like astrology still cannot be precluded: suppose Karma was set in stone and could not be altered, the value of metaphysical and psychological perspective still cannot be undermined. It could still be of tremendous value to know exactly what had been, was, and would transpire in one’s life, how the events were interwoven to culminate in the rich tapestry of life, what was the unity of the life theme in a given incarnation and other such crucial and real determinants.

An example, which might have been hypothetical in other circumstances, of the value of mythic, psychological and metaphysical perspective can be seen in a situation where the native though not subscribing to absolute determinism or any other philosophical theory dealing with such aspects, was mired in the psychological, mythic and metaphysical blindness that can be fostered by the headless Rahu in certain circumstances. Now, this may not be a mild situation. All these infirmities can be very challenging; indeed this is the reason why so many people seek the advice of psychoanalysts and psychiatrists. They wish to properly assimilate their life challenges so they may then live functional lives capable of happiness, appreciation and achievement. The role of Jyotish in such cases is incomparable. In the opinion of this author, acute challenges precipitated by natural malefics such as Rahu can be properly identified and successfully treated primarily only with Jyotish. The poison of medication may counter the poison of stress and mythic dysfunction but the former will have its own fallouts or side effects.

It does appear that even discounting the parodied image of the silent psychiatrist in Hollywood films, that type of counseling is based in lending an ear to someone overwhelmed by life, for whatever reason. No doubt, tools have been developed to address the various anomalies of the mind or those of life confronting the mind, but these operate at a different level than Jyotish. Jyotish goes to the root of the experience, its cause, the precise metaphysics of its operation and then proceeds to its understanding and consequent remedying.

In Chart 1 (Standard Nativity) (birth data withheld), the native was in dire need of that one quality, that the Rahu Vimshottari Dasha, especially when it is a functional malefic for the chart, afflicting both the Paka Lagna and Chandra is unlikely to afford: perspective.

Rahu is very devious and illusive. Its qualities and actions are such that realities can become blurred and diffused. It is very quick footed and does not allow the native a psychological foothold to grasp and appreciate what is coming to pass. Obviously, no matter what else is factually happening in life, its understanding is severely inadequate. This is especially so when the happenings are so unpleasant that purely as a defense mechanism a healthy young mind would rather look away than to have to ponder the same. In this chart, the Lagna Lord Surya is in the 10^th House, showing that intellectual resources are not inherently scarce. While that may be so, the malefic Vimshottari Dasha denied access to those resources insofar as they pertained to their application in real life. Coupled with that, the poisoning of the mind through very challenging events compounded the situation so that any attempt on the part of another would likely have been viewed with justified skepticism. Herein lays one of the most significant uses of Jyotish in practical life: the dynamic aspect afforded by the Dashas. What is inherently given as a blessing in the chart may be obscured and concealed by the Dashas of Grahas and Rashis.

In India, especially during the 1980s and 1990s it was not very easy to obtain access to someone who would facilitate true appreciation of life events. Of course, there are greater complexities involved. Coming to a Jyotishi for redressal of the problems that a person might be facing cannot be but a result of past good Karma. Maybe it is for that reason that Varahamihira said that true evil cannot enter a place which houses an authentic Jyotishi. It may well be that the evil of a Papa Graha in its Dasha may not allow the greatest blessing of Jyotish, the Veda Chakshu to come to the native; but even if this were to come afterwards in a better Dasha, it is more than adequate to understand and appreciate the true nature of what happened and the causes for the same. Only Jyotish can furnish such realisations. In its absence the modern human being is likely to succumb to agnosticism and general apathy, finding no respectable explanation for the seemingly senseless suffering. Lamentably, the medical personnel in the country are woefully short of any awareness of conditions like anxiety and illusion stemming from a want of proper perspective on things. Till recently, India was quite dismissive of these problems with an underlying thought that there were greater issues to combat such as hunger. If, as in this case, Rahu is conjoined the 6^th House, the attention of the examiner might at best be limited to the play of the Shadripu and related manifestations in the young life, such as emaciation, poor health and habits, rather then the deeper malaise indicated by the affliction of the luminaries, Paka Lagna and Lagna. In other words, which professional in middle class India would be capable of ascertaining assaults on the mind through some avenue of the filth of existence, obliterating the Soul (Grahana), diffusing the applied intelligence so that survival can only be by blind instinct (Paka Lagna afflicted) and judging the distant fact of overall life (Rahu’s Rashi Drishti on Lagna indicating perverse external circumstances forcibly imposed on the person) itself being a chain of events linked only by the thread of deceit, shock and delusion? The answer is a clear ‘nobody’. This holds largely true even today. It is only the authentic and blessed Jyotishi keen to soothe the tortured heart of the Kaliyuga birth that can help. Such are the realisations of the Kalika Yoga in the 10^th House in the Standard Nativity.

A Graha like Guru can impart pedagogical insights, teaching from the skies, which can classify and evaluate Rahu’s shadowy nature. In Chart 1, this came about in the Vimshottari Dasha of Guru. From a life characterized by battling Rahu’s confusion and encounters with the lowest behaviour mankind could exhibit, came Guru’s world of Sattwa, knowledge, awareness, wisdom, health, perspective and fortune. Such a transformation can lead to an inner awakening[2] which can allow the native to not only recognize the true nature of his trials but also teach (Guru) and provide consultancy (Guru in 5^th House in Dhanu Rashi) to others thereby transmitting personal lessons (Guru aspecting Lagna with Graha Drishti in Vimshottari Dasha) in classical form (Guru) to the world at large (again the domain of Guru).

To ensure direct comprehension of the distinctions sought to be made in this paper, we should consider the native of Chart 1 as someone to whom both sides of the spectrum were revealed, the absolute and devious dark of ignorance given by the Rahu Dasha and then the vision, grace, and awareness of the Guru Dasha. This led to the native becoming a small point in Creation, capable of receiving some of the massive truths of the eternal arts. This Chart has been given to show the utility of Jyotish in the assimilation of diverse experience. There may be other cases, who are not required to experience such extremes, or to become teachers or practitioners of esoteric arts such as Jyotish but the subject remains an equally important tool for them to live larger and more authentic lives, through contact with their astrologers. To express this point in terms of the title of this paper, one might say that Jyotish as a way of life is also inclusive of helping others to live their lives with Jyotish. Some of these themes are explored in greater detail below after recognizing some necessary intermediate concepts.

Absolute determinism would also attempt to explain away the coming to the higher ground of Jyotish with the same inactive numbness, a quality that contradicts normal human experience.

In fact this author does not subscribe to the theory of absolute determinism[3]. A learned and traditional refutation of this theory could lie in the astrological significance of Prashna as taught by Pt. Rath in his works[4]. It has been stated that Prashna Chakra[5] cast at the appropriate time when Existence is willing to reveal the answers to the query can show the altering of the Karma evidenced at birth from the natal horoscope. If the Prashna Chakra shows more affliction than the natal chart, then the Karma of the native has been such as to denigrate the initial potential for auspiciousness; on the other hand, if the Prashna Chakra shows better Graha placements than the Rashi Chakra, then it can point at the actions of the native having improved his life circumstances. Clearly then it cannot be said that the Karma of the native at birth is utterly inflexible and in all circumstances must indicate circumstances and events that cannot be altered. It must, of course, be pointed out that the natal horoscope is the summum bonum of the life of the native: all the potentialities of his life are contained therein. Having said that the natal chart still does not preclude free will and remedial measures from modifying the Karma, for better or for worse. The Karma can be modified for worse as well through remedies because it is possible to undertake remedial measures of such a Tamasic kind which shall ensure adding to onerous Karma, rather than depleting it; Pt. Rath has given the example of the remedial measures culled out from the Lal Kitab and has stated that a native goes to a practitioner of the Lal Kitab only in Tamasic and pressured times influenced by Rahu and/ or Shani.

It is quite true that Grahas shall do what they must whether a Jatak knows of the Graha or not. In other words, Jyotish knowledge or interaction with an astrologer is not a pre-requisite for lives to take new turns for the better. However, Jyotish gives a connectedness to the flux of events and sources them at their roots. If this were not so, fortunate or unfortunate circumstances may appear depending on the time but why a particular quality of life experience was manifesting at a given time simply cannot be made clear without reference to the tools of astrology. Viewing it from the other end, it is just as well that material causes always exist to enable us to examine the causes but why a particular material cause or more properly, the whole genus of that type of material cause, manifests at a given time only can only be explained with Jyotish and nothing else.

Thus, whether an individual himself has become the vehicle for a mystery-school or an esoteric art like Jyotish, or whether he is in contact with an astrologer who has either undergone these experiences or is otherwise practicing the art, living life with Jyotish can be broadly summarized under the following heads:

(i) Evaluating and understanding the life of the individual through the nativity, whether of oneself or that of another;

(ii) The specific goal laid down in (i) above is multifaceted and at once involves rectification[6] of the horoscope on the part of the Jyotishi to ensure that one is working with accurate Varga Chakra;

(iii) Broadly speaking, the nature, attributes, skills, appearance, major Karmic proclivities, dynamic influences operating through Dashas should all be evaluated through Yogas and relative placements from the various Lagnas- this in itself can begin to unravel the relative nature of reality manifestation, in that from Lagna the source pool of all that the person and his life will be is seen, from the Arudha Lagna, his manifest life is seen, from the other Arudha Padas, the tangible precipitates of various areas of his life can be seen. All this is tremendously enriching and empowering for the Jatak and one will be hard pressed to find another art that cam claim such advantages in addressing the real lives of people;

(iv) Similar investigations can yield specific Karma in defined areas of life seen from the Varga Chakra, such as career from the D-10, parents from the D-12, education from the D-24, sum total of Karma from the D-60 and other functions from higher divisions;

(v) The reflections that accrue from the investigations laid down above can themselves infuse the person with a sense of awe at the elaborate Karmic design in which the native subsists and participates and which is quite incredibly reflected in the horoscope-this can also combat the ‘How can it be’ factor that Jyotish seems to run up against from time to time, even at the hands of the educated. An example would be the article in the Times of India by the eminent scientist Dr. Jayant Narlikar dismissing astrology as mere superstition on utterly unworthy premises such as ‘scientists have stopped taking astrology seriously’ , erroneously clubbing Jyotish with reports of idols drinking milk etc on more than one occasion and conmen duping the gullible etc. Your author had protested through a Letter to the Editor of the newspaper which was published in an abbreviated form;

(vi) One of the most crucial areas in order for positive and life-altering Jyotish to be practiced is that of Curses/ Shaapa. The core areas from which suffering can and does ensue must be identified and addressed;

(vii) Appropriate remedial measures once advised, received and performed have the potential to open the horoscope and the life of the Jatak so that it might attain full bloom or the fullest potential that it can;

(viii) The Ishta Devata, Palan Karta, Dharma Devata and the Kula and Grama Devatas should also be identified so that core areas of auspiciousness in life and the release of the soul, sustenance, Dharma might be made favourable;

(ix) One spoke of the numbness of absolute determinism but there is another kind of more positive numbness: that of detachment of the type formed by Shani-Chandra Yoga or when Saturn detaches the mind from the flux of things. This is a good and desirable numbness as it may give some freedom from the whims and fancies of the mind. Distinct from the fatalistic theory, Jyotish can inspire divine surrender to the Cosmic Will where the native participates fully and yet can constantly see the decision of God in events as they transpire. This can also fuel humility as the egoic evaluations of the native about other people may be proved erroneous and this shall be reflected in the two horoscopes.

Of course, there cannot be a comprehensive list of features that characterize participation in life with Jyotish. The summary given above is just a list of practical suggestions with which the art may be pursued.

In actual practice with horoscopes it is frequently found that the primary issues of enquiry coalesce around the following themes-What will happen, why is this happening, till when will it happen, what should I do to make something happen or stop something from happening…In other words, the dynamic factors relating to the unfolding of a chart are frequently the focus. It is another matter that for the Jyotishi they must always be based on and intertwined with the static features of the chart in the form of Yogas and placements.

One had put up Chart 2 (birth data withheld) on the Yahoo Jyotish groups with the intent of inviting discussion. Some quite justified comments appeared from fellow astrologers pertaining to some of the more stressful Yogas in the chart.

It can be seen that the chart carries some troublesome combinations. Shani tenants the Lagna in Marana Karaka Sthana and also forms Preta Badhak Yoga in the Lagna with Rahu. Mangal and Ketu form the Pishacha Badhak Yoga in the 7^th House. Further, Surya in the 7^th House is in Parivartana with Shani. One had stressed the exaltation of Lagna Lord and Atmakaraka Surya in the Navamsha, along with the exaltation of Mangal, Budh and Shukra. Shukra is also in Marana Karaka Sthana in the Rashi Chakra. Learned fellow astrologers had noted that there was little to inspire much optimism in the chart, including exalted Guru in the 3^rd House from the Arudha Lagna.

The contemporary professional Jyotishi may be a professional in another sphere as well and there his professional colleagues or others might seek his help through Jyotish. In actual practice this is a complicated situation. The Jyotishi must be genuinely spiritual and desirous of helping the colleague even if his Karma is such that in the other line of work, they coexist in the present climate of cut-throat competition and scant regard for courtesy, dignity and nobility.

The native of Chart 2 has been undergoing the Sade-Sati of Shani. As both the Lagna Lord is in the 7^th House and the 7^th Lord is in the Lagna, the Dwisaptati Sama Dasha[7] applies in the chart. Surya Mahadasha is running. In the Sade-Sati, the native has been subjected to some serious trials in professional life. The afflicted Surya Mahadasha involved in the malefic Parivartana and the Pishacha Badhak Yoga has also not been conducive to pleasant living. Due to the Tamasic influence on the Lagna, the native displays very little interest in Jyotish. Interestingly, due to the strength of the Lagna Lord and the Atmakaraka he is fond of reading spiritual books. Gradually, this Jyotishi ensured that the native started reciting the Sri Rudra Chamakam. This led to immediate relief at work, especially when Shani entered Simha Rashi in the interim. The native reported somewhat incredulously that just as it had been communicated to him, the career profile had registered changes in the short period of time. He also added that as one gains in maturity, the truth of these things becomes clearer; this last was to compensate for some candid expressions of lack of belief in Jyotish at an earlier stage.

In the Standard Nativity also, the field of play of the primary curse is the 10^th House of work. The Gochar of Shani was also over the natal Moon and the 10^th House at the peak of the Sade-Sati. The native of Chart 2 had the benefit of conferring with an astrologer and obtaining relative insight about his professional situation. If the Karma dictated by onerous transits of Saturn shows that the person should treat it as a special phase and if this is communicated to him, it can build up resistance and tolerance to the psychological tests. When direct questions are put relating to marriage and career prospects, the opinion must be carefully worded. For example, in Chart 2, the Naisargika Karaka for marriage, Shukra is placed in Marana Karaka Sthana in the 6^th House, the 7^th Lord Shani is placed in Lagna in Marana Karaka Sthana and the 7^th House has considerable Graha Dosha with Pishacha Badhak Yoga and Surya placed therein. Shukra also happens to be the lord of the Upapada Lagna. Communication of challenges is somewhat easier in professional consultancy[8] through email even though the same concerns of delicacy and consideration must weigh with the Jyotishi there as well.

As the Jyotishi is also living life in the real world just as everybody else, he has to tread a difficult path in that while it is his duty to advise those who know him otherwise and approach him for astrological advice of any troublesome factors, he must do so with care and caution.

In this context, the works of the comparative mythologist Joseph Campbell[9] attain relevance as he spoke of people who have crossed very difficult thresholds of personal transformation and won inner battles to finally obtain some sort of elixir; calling them masters of both worlds, he advised Shamans and Heroes to keep a Kavacha around them to avoid a short circuit resulting from careless contact between their high voltage existence and the more uniform one of mundane existence. The upshot of all this is that a delicate balance must be struck by the Jyotishi, in his social participation, to adequately maintain both segments of his persona.

Chart 3 (October 3, 1962; 3:45 AM; 75° E 34’, 31° N 19’) was discussed in a previous paper[10] on Shaapa by this author. This chart illustrates the auspicious results that can be obtained from remedial measures. In this case, the remedial measures have worked very quickly.

This chart suffers from a serious Kalatra Shrapa. The native is successful in his career but the divorce with his first wife set him back quite badly. The native then left the country for further studies. The mother of the native was very worried and depressed about the state of affairs that had transpired with her son. The sister of the native of Chart 3 sought the advice of this writer on the prospects of the native getting married again. The author advised remedial measures for the Kalatra Shrapa and fasting on Thursday, the Vara lorded by Guru, the lord of the Upapada Lagna. It was predicted that the occurrence of the next marriage could not be a problem as the 2^nd Upapada Lagna was in Tula Rashi tenanted by Shukra. This was refuted by the sister saying that absolutely no proposals were forthcoming keeping the status of the native in mind. The author stuck to his position saying that Shukra being the Naisargika Karaka for marriage and spouse, placed in the 2^nd Upapada Lagna in Tula rashi in the 3^rd Bhava would be predisposed to bringing the spouse especially as Guru was also transiting the 2^nd Bhava from the 2^nd Upapada Lagna fortifying the situation. Guru was also aspecting the lord of the 2^nd House from the 2^nd Upapada Lagna, Mangal, with Rashi Drishti.

The native fasted in a foreign land for a few months while his family in India kept up their search for a bride. They also performed simple remedial measures like donation of idols of Lakshmi-Narayan on Shukravar to mitigate the Shrapa. The native found a bride of his choice and was married a few months before the writing of this paper! The family is overjoyed at the manner in which the situation has turned around so quickly.

In this manner it can be seen how anxieties can be assuaged through Sattwic remedies that can speed up events and bring relief to tormented families. The Jyotishi had communicated to the family, however, that happening of the marriage was one thing while its sustenance was another. Just as in the previous marriage shown by the 1^st Upapada Lagna, Mangal is again the lord of the 2^nd House from the 2^nd Upapada Lagna in the 12^th House from the Lagna. It is afflicted by Rahu harming the Prana/ vitality of the 12^th House. It is also debilitated in the Navamsha Lagna. Issues relating to anger and violence can arise in the marriage. The family is insistent that any such Karma and eventuality is acceptable to them and the Jyotishi has invited them to immediately communicate any sign of problems.

As the 2^nd Upapada Lagna in Tula Rashi is the 3^rd House of communications from the Lagna, the spouse has been found through the device of matrimonial advertising.

Jyotish through its precise delineation of Karma also solves the so-called Problem of Evil in Western Philosophy. The Problem of Evil [11]seeks to debate the existence of an omnipresent, omniscient and benevolent God stating that so much evil in the world cannot be explained with a simultaneously coexisting benevolent God. Jyotish in its evaluation of a person’s destiny through the Law of Karma states that even though the age or personality of a native in an incarnation cannot sometimes explain the extent of suffering he faces in the world, the Yogas, Doshas and Shaapa in the chart can certainly explain it. In this manner, just the heartrending suffering so clearly visible in the world cannot disillusion a native in contact with Vedic Astrology as he can trace the otherwise inexplicable suffering to the horoscope and knows that there is design behind the torment.

Sometimes in charts with notably onerous Karma, remedial measures are difficult to come by or the Yogas are so pressing that relief may take a long time to come. This is a clear pointer to the nature of the arrival and value of the remedial measures. Receiving these and their performance is a significant Karmic event and can only happen properly when things are taking a turn for the better. Chart 4 (birth data withheld) is that of a young boy with hearing and speech disorders[12]. The families of children with disabilities live lives full of suffering and psychological challenges. It is sometimes difficult for the families to cope with the trauma and to understand rationally the meaning of such acute torment.

The boy is very intelligent and with speech-therapy is able to communicate fairly effectively with the family members. Curiously, at mealtimes, the Amavasya Dosha afflicting the luminaries and the Surya-Shani affliction begins to dominate and the behaviour of the boy becomes inexplicably unpleasant. These indications are heightened due to the Shani Mahadasha running in the Vimshottari Dasha. The 2^nd House of the chart rules the mouth and eating and these combinations can help understand the poor behaviour of the boy with the parents (Sun and Moon afflicted in the 2^nd House) at the dining table.

Due to the Shani-Chandra Yoga in the 2^nd House the following Kali Mantra was advised:

Øha Øha Øha gwa gwa Ðha Ðha A

nfÕ.k dkfyds Øha Øha Øha gwa gwa Ðha Ðha Lo%AA[13]

Whenever the boy recites the Mantra, even as few as two times, his whole demeanor changes and the affliction to the 2^nd House relents. He has also been advised to recite the following Mantras for the propitiation of Surya and Chandra respectively to alleviate the suffering arising from the Amavasya Tithi Dosha in the chart.

lfork i’pkrkr~ lfork iqjLrkr~ lforksÙkjkÙkkr~ lfork/kjkÙkkr~A

lfork u% lqorq loZrkfra lfork uks jklrka nh|Zek;q%AA[14]

vkI;k;Lo lksesrq rs fo’or% lkse o`".k;e~A

Hkok oktL; laxFksAA[15]

In case of very small children developing some excruciating ailments and disabilities, Jyotish can spiritualize the atmosphere at home and in the result plays a divine and therapeutic role in helping the afflicted family understand, bear and remedy the pain. Otherwise, such small and wonderful children facing such terrible Karma can be inexplicable and lead the mind into thinking that the world is Godless. Jyotish explains the nature of Karma the soul is carrying and irrespective of the age of the native, the soul must resolve the previous Karma.[16] Even the allied and even greater suffering faced by the parents[17] is accurately reflected in their own charts.

In the charts of the parents of the native of Chart 4, there is very severe Brahman Shrapa that leads to a lifelong battle with the aftereffects of the discovery of the disability of the boy. Such suffering threatens to overwhelm the other areas of life and Vedic astrology can help restore the balance and attempt to remedy the problem. However, as stated before, in case of extreme affliction, the native will find it tough to perform the remedial measures. In this case also, Mantra is not regular and the Pushyaraga recommended due to Rahu’s placement in the 9^th House in Marana Karaka Sthana is not being procured for one reason or the other. The encouraging thing is that Go-Dan and some other remedial measures have been performed by both parents and the child, leading to the hope that with time relief can be felt in life.

The native of Chart 5 (birth data withheld) exhibits in her life a strong nodal influence.

Ketu is in Lagna with the Yogakaraka Mangal. The native’s intellect is laced with high emotion or mental activity. This is due to the strong Jala Tattwa dominating. Shukra is the Lagna Lord placed with Digbala in the 4^th House with Chandra, the latter planet also having Digbala. The Paka Lagna showing strong Jala Tattwa influence is very fluid and the placement of the diffused and surreal Ketu in Lagna, imparts to her thinking and Dhi the quality of breaking barriers.

She has enjoyed discussions and personal growth with the late astrologer Shri Bipin Behari. The late Shri Behari was a noted writer on the subject but was in turn quite nodal in his interests, being deeply influenced by Theosophical literature and its specific astrological thought. The nodes in Kendra gave the native enough exposure to borderline thought and exploring the boundaries of the mundane as an expression of the divine.

The Pishacha Badhak Yoga in the Lagna demands Lagna Shuddhi else it can lead to uncurbed anger and irritation. As the native is single, she has been advised to fast on the day ruled by the lord of the Upapada. Till the most recent information, she has not been able to commence any Upaya. She confessed that sophistication and attractiveness of teaching was more appealing to her and shorn of these Rahu-dominated characteristics, she finds it difficult to allow access of simple, eternal Jnana to her. It is quite clearly a function of Rahu and Ketu. While, the nodes can take the native to distant ways of thinking they will also inspire delusion and confusion leading to internal unrest.

The Mantra Pada is afflicted by Surya-Shani Yuti making it difficult to chant Mantra. Still as Guru aspects the A5 and the 2^nd House from the Upapada Lagna by Rashi Drishti, she has received the Upaya for the Upapada fasting. It has been conveyed to her that Bharat has tremendous reserves of spiritual arts and there can be no reason to exclude their fullest role in her life.

In this manner, the positives of the Nodes can be retained while not allowing them to deny the knowledge of Guru from benefiting the native.

Life can inspire sullen confidence which arises from the mistaken notion that we are in full control of our lives. This can take various forms. On the other hand, even when the overall atmosphere is of this nature and one encounters a sincere Jyotishi who provides subtle and delicate pointers to some changes and upheavals that may be in the offing, it can be conducive to spiritual advancement and recognizing that Grahas have a clear role to play in human lives.

The native of Chart 6 (birth data withheld) though dismissive of many forms of conventional religion and ritual, in part due to the exalted and Vakra Guru in the 11^th House, nevertheless was quite interested in the workings of Jyotish and also in Vedanta. Surya in the 5^th House in the Rashi Chakra may have led to some attraction for the Upanishads.

Though the Lagna Lord Budh is in Marana Karaka Sthana and its effects relate basically to the 10^th House of work, the native was fundamentally comfortable at his place of work. He also felt there was ample opportunity for valuable experience and professional growth at the place of work.

This author had suggested that the Sade-Sati of Shani was in the offing and as Shani would be transiting over itself and Rahu in Simha Rashi in the first leg of the Sade-Sati, he ought to be cautious of pressures and some displacement. Usually, displacement and personal issues arise when Shani transits the 12^th House from the Moon, as it is a Trikona Bhava to the 4^th Bhava of the home. Some internal tension relating to the image (Arudha Lagna) could have been building up through the Gochar of Shani in Karka Rashi as it tenants the 8^th House from the Arudha Lagna. As soon as Shani entered Simha Rashi, albeit briefly, the native decided to leave his place of work, feeling he would be better served in a newer setup.

Pressures and mental obstacles, intense psychological experiences could have become conspicuous as Shani entered both the 12^th House from the Lagna and Chandra. It is also true that the Antardasha of Budh as the 10^th Lord in Marana Karaka Sthana could have imparted sentiments akin to dying professionally at the place of work and having the sense that this was adversely affecting the image. Though Budh as a benefic in the Arudha Lagna is well-placed it is still a Marana Karaka Sthana Graha and in the efforts to refurbish the image in the work arena and skills (Bhava Karaka Budh), the native could encounter some stressful experiences (Marana Karaka Sthana).

Most importantly, the native will be prepared for the entry of Shani into Simha after having retrograded back into Karka for some time. This can ensure preventing the worst kind of shocks from damaging the personality which can curtail the advance of an individual for a certain time.

As stated earlier, the Jyotishi can encounter horoscopes in any other walk of life and the eternal principles apply with identical force and vigour. Chart 7 (birth data withheld) is that of a writer, thinker on the psychology of elections, print journalist and a qualified lawyer. He is also the published author of a book in his State.

The native met the author during the course of Supreme Court litigation when he was visiting Delhi regarding a case. The native exhibited competence regarding the various aspects of procedural law as they applied in his State to the case. Neecha Shani in the Karma Sthana eventually leads to Rajayoga for the native. He is sought by corporate houses and political leaders for his legal, journalistic and psephological skills. The native is flown around to various cities when those in positions of power and authority need his work inputs. Neecha malefics in Kendra put so much compulsory focus on the activities and life areas they govern that the individual must sharpen his skills and attitude in that area, eventually creating Rajayoga for himself. The native was intrigued to learn about this author’s work as a Vedic Astrologer and revealed his own interest in numerology and astrology.

Jyotish can form a bridge between likeminded people and prevent every man from being an island unto himself. Even in the hard-pressed world of litigation, the desire to examine the horoscope for insights and instruction can arise. The native demonstrates complete fixity of decision and opinion due to the debilitation of Shani in the house of working ability. This can be a problem for those who have sought his advice and help professionally as he will impose his opinion, being convinced that it cannot be any other way. Rahu in the 7^th House from the Arudha Lagna gives a spiritual bent of mind but as it is in Marana Karaka Sthana in the 9^th House as the 8^th Lord, it will not be conventional. The author discussed the difficult nature of the native’s life and the stresses on the mind due to the placement of the Lagna Lord in the 8^th House in Marana Karaka Sthana. It is also the Karaka for the mind.

This chart is also illustrative of the importance of judging the chart from the Arudha Lagna, as taught by Pt. Sanjay Rath. Though Surya is in Marana Karaka Sthana from Lagna and Shukra is placed in the 12^th House with Budh and Mangal, all these Grahas happen to be in the 10^th House from the Arudha Lagna. As this is a mutable Rashi, the native has to travel out of his state for his work to flourish. Both Mangal and Surya are powerfully placed in the 10^th from the Arudha Lagna. This can give him work with legislators and politicians. Marriage has been denied thus far with the Upapada Lagna being occupied by a dying malefic and the lord of the Upapada Lagna being placed in the 12^th House from the Arudha Lagna.

The Navamsha Chakra also reveals Neecha Surya in Lagna and Vargottama Neecha Shani in the 7^th House, the two arch-enemies being locked in battle. Due to the fixity imposed by Shani in Kendra in debility, the native is not especially receptive to remedial measures or advice pertaining to gemstones but the author tries to give him important information in this regard from time to time. The native also has a fair notion of the aspects in his life which are likely to yield positives and has also learnt to recognize the role of Arudha Padas in the chart, which he did not hitherto know. He appreciates the direct and complete correspondence of his life to the horoscope.

As mentioned earlier, Pt. Rath has taught that the Lal Kitab remedies should be eschewed and instead, discarding the quick-fix approach that would probably lead to accumulating bad Karma, one should perform Sattwic remedies as given in Brihat Parashara Hora Shastra and other Shastra. In Chart 1 (Standard Nativity), an experience with a practitioner of the Lal Kitab was forthcoming only in the Tamasic period of the Sade-Sati of Shani, when the heavy and dark Karma of the native visited him. The practitioner of the Lal Kitab was honest enough to mutter to the accompanying person that people as the native would advise others of their Karma and it was surprising to him to be participating in that meeting. Though an occult practitioner can be anywhere, the man owned a restaurant that served the devout who came to bathe in the Ganges and to perform ritual. He was abusive in speech, generally and suggested remedies like piercing the nose which the native of Chart 1 found inherently distasteful and could not have performed. But even the encounter came in a time when Saturn was dominant and Rahu Moola Dasha (when reckoned from the Lagna, Chandra and Surya) was running, activating the Matri Shrapa in the 10^th House leading to oppressed living.

From another standpoint, such diametric movements from ignorance and Tamas to light can be a rite of passage whereby the base matter of the person is transmuted into inner gold. This has overtones of the psychology of alchemy whereby the native becomes his own or the community’s hero having obtained a precious elixir[18]. The native came to his own relative ‘gold’ from his own relative ‘lead’ in these seven-and-a-half years. It is also felt that lead (Shani) is after all not so leaden when gold (Guru) is visible. The lead can then be viewed with the perspective of gold.

The astrological progression can be viewed in terms of the Dasha change in Chart 1 from Rahu Mahadasha to Guru Mahadasha, the Sade-Sati and the Shakta Yoga annihilating the personality through dissolution of mental constructs and Guru ensuring that the native continued to receive fresh knowledge and his body and physical health were protected to somehow tolerate the tremendous transformation[19]. These complex psychological and mystic realities and changes can be captured completely only with the lens of Jyotish as the standard themes of the Call to Adventure, Separation from society, Battle and overcoming Daityas, and the Return with the Boon[20] can only be deciphered properly in an analytical and predictive fashion with the tools of Jyotish.

The native of Chart 8 (birth data withheld) has also been fortunate in that he has also moved from the avoidable position of being recommended Tamasic and distasteful remedies to receiving the most auspicious and beneficial remedies.

The serious Kalatra Shrapa in the chart and its elaborate consequences have been discussed elsewhere[21] by this Author. Suffice it to say that the psychological stimuli arising from relationships have been far from adequate due to the ignorance and confusion fostered by Rahu Yuti Shukra. Problems relating to ego and pride have also risen. As Shukra is in the 12^th House from the Arudha Lagna, there has been a risk, having manifested in fact, of the native terminating liaisons out of exasperation. The Jyotishi recommended that the native fast on Mangalvar, the day ruled by the lord of the Upapada Lagna. The Shaapa is also joined the Upapada Lagna in the 12^th House from the Arudha Lagna.

The native has fasted for a few weeks from sunrise to sunset only drinking some water through the day and has reported the following improvements. As Shukra is the Lagna Lord, a sense of inner purity in the working intellect and thinking has shown itself. The native is calmer; this is important as Shani, the Atmakaraka has undergone a Charakaraka replacement and the Antyakaraka Mangal in Lagna has become the Atmakaraka. From being a reluctant, hurt and shy person, the native deems aggression and forthrightness to be more laudable virtues in accord with the nature of Mangal. This, though, has also led to fights and arguments. The fasting has brought peace to several significations of Shukra.

The Yogas are such that the other results of fasting may not come immediately. The Shaapa conjoins the Upapada Lagna in the 12^th from the Arudha Lagna and the next Upapada Lagna is joined Vakra Shani in the 9^th House, being the original Atmakaraka. It is felt that if and when this Upapada Lagna fructifies, being in the 7^th from the Arudha Lagna, the doorway to life would also properly open. He may meet her at a religious place. The potential orthodoxy, difference in status and appearance of the spouse are some of the features that have been communicated for easier identification.

It is not that people with Cursed Shukra in the Upapada Lagna in the 12^th House from the Arudha Lagna cannot get married. Aishwarya Rai, the actress has a similar combination in her Upapada Lagna in the 12^th House from the Arudha Lagna[22]. Though she has exhausted the 1^st Upapada Lagna in all probability and entered into volatile relationships, she has just married Abhishek Bachchan, son of the legendary Amitabh Bachchan.

An interesting thing occurred on the day of the first Upapada Lagna fast for the native of Chart 8. This astrologer received a call from the native late at night stating that expensive dark eye-glasses (Shukra) had been stolen from his car (Shukra). The Nimitta had come that the malefics Rahu and Badhak Surya had noted the commencing of the remedial measures to clean the Naisargika Karaka of their vicious impact and had registered their protest. The native appreciates these subtleties and is all the more resolved to perform the remedial measures.

The chart is also illustrative of the suitability of Conditional Dashas in understanding the dynamic unfolding of a chart when they are applicable. The Vimshottari Dasha of Shani cannot really explain the high degree of interest that the native has in identifying and addressing his problems through Jyotish. Shani is not particularly conducive to an attraction for Jyotish. In the Dwisaptati Sama Dasha, the native runs the Mahadasha of Chandra and the Antardasha of Guru. Both the Grahas are posited in the Mantra Bhava. Guru is also akin to exaltation as it is placed in Kumbha Rashi. It is the Poorva Punya of the native that he has access to the wisdom and knowledge of Jyotish Shastra.

Jyotish awareness can also foster the realisation that our opinions and evaluations of others using our Mayik eyes are not infallible no matter how justified they appear to be at the time. The native of Chart 9 (birth data withheld) lived her student life quite casually. She was an average student usually only clearing the exam papers without much more. To the casual onlooker it may have appeared that her professional or working life would not travel beyond the ordinary. To a certain extent it was true as she tried her hand at several things such as a show room for apparel, restaurant business and even a stake in the cable television business. None of these proved to be spectacular.

However, the chart has Amala Yoga with Guru in the 10^th Bhava from the Lagna. This shows great success and fame in work. In the latter part of the Budh Mahadasha in the Dwisaptati Sama Dasha and in the Guru Mahadasha, she has achieved a very worthy professional profile. She traveled abroad to receive a Master’s Degree in the subject of her vocation, from one of the most esteemed institutions in that country and in the world. The Amala Yoga has come to the fore. Adhi Yoga is also formed from the Lagna as Chandra, Budh and Shukra are in the 6^th, 7^th and 8^th Bhavas from the Lagna. The 7^th House is badly afflicted with Budh and Mangal in Marana Karaka Sthana. There is Pishacha Badhak Yoga as well. This curtails the material blessings of the auspicious Yoga but does not keep it from happening. Shukra is in the 6^th House from the Arudha Lagna. It is not impossible that the native may have given up the idea of marriage.

The good comes laced with the bad and merely the onlooker cannot decide if one shall weigh to impact the other. The native should be cautious about her conduct as Ketu in the Lagna forms Kapata Yoga, tending to deception and intrigue. There is no malefic in the 4^th House, showing that these actions would be unprovoked. While the native felt the pressures of Shani when the Graha was transiting Vrishabh Rashi and forming Kantak Shani from the Lagna, no lessons were imbibed and the native was tempted to revel in another’s suffering who was an open supporter and friend. Such conduct can cause serious suffering in the other. The moot question is whether another’s past onerous Karma that leads to suffering is just an excuse for the unwary inflictor to create some additional bad Karma of their own. The 5^th Lord Budh is in Marana Karaka Sthana showing that the open friends and supporters will feel as if they are dying due to the betrayal in terms of dignity and decency. It is always possible that Ketu, the headless in Vrishabh Rashi may in its peculiar passion construe something as a slight which was only rational.

Karma does not reveal itself laced with emotion: it simply reveals itself. The emotion arising from Karma is due to the role of Chandra in the life of the onlooker who is watching Karma unfold. The bad conduct of an individual in the eyes of another does not lead to any specific inferences unless one looks at the horoscope.

These realisations of Jyotish can mitigate the Maya surrounding events and the Dhi Shakti can traverse from fickle Chandra to the sage and eternal Brihaspati[23].

Sometimes Jyotish can be the only way out when no other alternative appears at hand to resolve the problem. This writer was traveling on an outstation brief to appear as an Advocate on behalf of a party at the High Court of another State. One of the people involved with the case knocked on the hotel room of the writer at night after the follow-up discussions and on the case had been done with and the arguing strategy for the next day arrived at. The person bore a very troubled expression. He related to this writer some specific problems relating to his brother. Though the writer could not cast and study the horoscope at that time, once back in his home town, the necessary investigations into the chart were made. Chart 10 (birth data withheld) belongs to the younger brother of the visitor to the hotel room.

The visitor said that there was no chance the native himself would discuss the issue with anyone. The issue itself was that the native had been displaying paranoid and somewhat schizophrenic behaviour. He would frequently state that both the visitor and their mother had been conspiring to kill him and that he feared greatly for his life. This is a preposterous assertion and at the outset shows mental affliction.

The Rashi Chakra shows a serious Matul Shaapa formed by the placement of Budh in Yuti with Surya and Mangal. It is a very serious affliction as Budh, the natural benefic is exalted in Kanya Rashi showing that the relative who had cursed was a spiritually evolved person. Budh is the Naisargika Karaka for rational thought and logical linking of mental phenomena. Its gross affliction in the 6^th House does not augur well for the mental health of the native. The occurrence of the Yoga in the 6^th House shows that the act done by the native in the past lives which invited the curse was done with bad intent. The suffering will be aggravated because of that.

The 5^th Lord Surya denoting the Chitta or thinking is involved in the Shaapa as is the 8^th Lord Mangal showing that the burden of sin is high. Nija Dosha is prominently shown. The Dhi Shakti and application of intelligence upon contemplation and consideration is also afflicted as Mangal is the Lagna Lord involved in the Shaapa. The affliction of the Paka Lagna in the 6^th House from the Lagna is bad. The involvement of the Lagna Lord shows the distortion of the power of discrimination between fact and fantasy.

As far as the fructification of the Shaapa is concerned, the Neecha Badhak Rahu in Ayush debility in the Randhra Bhava should show up as the culprit. If the Moola Dasha is reckoned from the Lagna, Rahu Mahadasha is running. It is the Neecha Badhak and the worst malefic for the chart. The problem has become intolerable in the Antardasha of Shani. If the Moola Dasha is computed from Lagna, Surya and Chandra, Vakra Guru as the Karaka of the Paka Lagna, in the Antardasha of the Neecha Rahu has precipitated the trouble. Even though Guru is almost akin to debility in the Arudha Lagna, it would normally not be expected to deliver the results of the Shaapa. However, it is disposited by debilitated Rahu. Guru is also in the Badhak Sthana. Therefore, results can accrue in this Dasha reckoning as well.

The brother of the native has been advised to chant the Mantra for the Karaka of the 6^th House, Shani, as the lord Budh is involved in the Shaapa. He would do this on behalf of the native as the native himself will not do it. The final telephonic conversation in this regard when the remedy was discussed was on a Budhvar showing that the curse is capable of being remedied. A query was put whether fatality was a possibility but this astrologer declined to go into that and insisted that the Upaya be commenced. The following Mantra was recommended, along with donation of some articles such as pencils, erasers and notebooks for the appeasement of the enraged Budh to needy and poor youngsters who might be benefited by it:

\ ueks ukjk;.kk;|

The deep knowledge implicit in Jyotish can also resolve other Karmic issues that do not appear to be borne out even when the first rays of this Jnana begin to arrive. Reverting to Chart 1 (Standard Nativity), the native could not figure out the tremendous series of losses even after the malefic Rahu Vimshottari Dasha was over. These came in the work arena. The native failed to qualify in some competitive examinations while in the Rahu Dasha placed in the 6^th House of competition he passed the entrance exam for one of the best schools in the country. Though the 10^th House is badly afflicted, the 10^th Lord is involved in good Yogas in the 11^th House. It was only the teachings of the SJC[24] revealing the Karmic structure hidden in the Shashtyamsha Chakra/ D-60 chart which coupled with the Moola Dasha helped decipher the secret picture.

With the misplaced sense of affirmative action which is in truth just a vote garnering technique, the reservation regime has played havoc with the meritorious in the country. The native had an amazing experience in the Sade-Sati concurrent with the Moola Dasha of Rahu. He was called for an interview following his qualifying an examination. The person at the head of the Interview Board was a retired officer belonging to one of the reserved classes. He grilled the native through the interview somewhat unfairly stating that those educated in Delhi colleges had no place in the services as they lived in a false India. Be that as it may, just before the results were to be declared, the native found the same officer sitting in his family living room as he was known to the family. The native did not know this and when the officer saw the native, he exclaimed that the family should have given some indication prior to the interview that the native was a member of this family, with a photograph shown privately to facilitate recognition during the Interview. Otherwise, ‘they had to promote candidates of the certain background qua caste and the like’! This is how horrid Karma can manifest apart from exposing the casteist rot that has crept into the modern Indian system. On the pretext of secularism this is what is happening to India.

A glance at the D-60 chart reveals the source of the suffering and denial of seemingly deserved authority and power.

Ketu has Rashi Drishti on the Lagna showing that the native will learn a Vedanga. The Atmakaraka Surya is in Bhrashta Amsha showing on the one hand that the native had fallen from his true path in the past lives and has been reborn to set this wrong right. It can also mean guiding those similarly fallen to the right path provided he can improve himself first. Taking the Arudha Lagna in the D-60 chart as the Lagna for the immediately preceding birth[25], it shows that there was a fall from Dharma. The 9^th Lord from the Arudha Lagna is Neecha in the 11^th from the Arudha Lagna. Something was usurped or gained by cheating, lying or deceit shown by the Grahan Yoga of Surya and Rahu in the 11^th House from the Arudha Lagna. The native will have his due usurped in the same diabolical manner. The Rahu Moola Dasha computed from Lagna, Chandra and Surya, gives the results of Surya in the D-60 and brought the native close to the purpose of the soul.

The native has Surya as the Atmakaraka, showing that the misuse of power and authority that occurred in the past lives has to be remedied. Surya is placed in the 10^th House of the Rashi Chakra as Lagna Lord and Atmakaraka and there may be tests in this life whether this lesson has been learnt.

Pt. Sanjay Rath has taught that the Atmakaraka of various people can be aligned with each other and can help each other out. When the native of Chart 1 had started his Consultancy, a few years later the native of Chart 11 (birth data withheld) sought his views on the horoscope.

Though there are always clients who seek advice, the native of Chart 11 has, apart from providing support to the native of Chart 1 to a notable extent, ensured that the ever deepening thirst for more astrological awareness of the various charts fuels the drive of the native of Chart 1 to keep up with his studies, research and writing in Jyotish. This is significant in light of the fact that prior to Jyotish related work, the Matri Shaapa, Pitri Rina and Amavasya Dosha had only led to the most unreasonable comments and behaviour from prospective employers bordering on the bizarre and demonic. Apart from Karma as seen from the horoscope, there can be no explanation for this. In these circumstances, Guru Mahadasha in a Panaphara Bhava has guided the prognostications of the native of Chart 1, which has led to some real help for the Consulters in their lives. The native of Chart 11 has Surya Atmakaraka just as the native of Chart 1.

This experience of mutually aligned and supportive Atmakaraka is repeated for the Standard Nativity through the native of Chart 12 (birth data withheld).

INSERT CHART 12 (Rashi Chakra) HERE

It is well-known that in litigation practice in the very beginning the progress can be slow and painstaking. The native of Chart 12 had the occasion to avail of the voluminous drafting work undertaken by the native of Chart 1 for litigation in the Supreme Court. The matter went on for a considerable period of time. The native of Chart 1 had to appear frequently in the case as well.

The native of Chart 12 felt very positive and pleased with the way his case had been handled and ensured more than adequate compensation for the native of Chart 12 which can be encouraging in the initial years of litigation. Also, the positive feedback provided valuable guidelines for the native of Chart 1 regarding the legal methodology for his cases.

The native of Chart 12 also has Surya Atmakaraka. It is very interesting to observe the manner in which the Atman of various people can work together based on Karma. It must be understood however that such support does not ensue from the mind; the native of Chart 12 only wants his work to be handled with competence and sincerity. It is not by psychological design that he engages the native of Chart 1 to take care of his litigation issues. The recognition of this working relationship must be based on soul-level support rather than any mental constructs.

The native is also interested in Jyotish and frequently seeks opinion on his horoscope and those of his family and friends.

It is quite clear that Karma ensures that souls recollect their duties to be performed in a lifetime and there is no need for the natives to burden their applied intelligence or the mind with evaluating and understanding this. This operates purely at the level of the soul.

When the native of Chart 12 had engaged the native of Chart 1 on an outstation brief an interesting episode occurred. The Standard Nativity shows Amavasya Tithi Dosha. This means the blessings of God or Brihaspati will not be easily forthcoming unless the Dosha is remedied and/ or the nativity has a powerful Guru. In the Standard Nativity, Guru is placed in Dhanu Rashi in the 5^th House in retrogression showing that the Graha will try very hard to pull the native out of the misfortune of the Tithi Dosha. The native never felt welcome in temples till all the Counsels representing the client were taken to the Mahamaya temple in the town where the High Court of that State is. It was as if the native of Chart 1 had been called by Durga. This becomes relevant because Rahu Moola Dasha is running in the chart and Durga is the deity of the planet Rahu.

It may be that this was a Nimitta that the Japa and Sadhana of the native of Chart 1 were registering somewhere. Even otherwise, the trips for the case were of the kind that would indicate that the curse on the 10^th House was mitigating. In fact as this paper is being written, the native of Chart 12 has called on Guruvar to enquire about the Shuddhi of Pukhraj he is to wear.

It is very clear that Jyotish can transcend anything else known to mankind in understanding and deciphering the complex maze of events, interpersonal relationships, joys and sorrows and the final goal of each individual. We are indeed blessed to be participating in the world with this divine art, especially as it is so brightly illuminated by the traditional wisdom and teachings.

---

-Om Tat Sat-

ANURAG SHARMA

© Anurag Sharma

All Rights Reserved

A BRIEF NOTE ON THE VIPREETA RAJA YOGA

The Vipreeta Raja Yoga is usually defined in the primers on Jyotish. But it is often not defined astutely. These texts define it as the lords of Dusthanas, and that too, the 6th, 8th and 12th houses placed in one of these houses save the one they lord. This is not a good definition.

 

The correct definition is that Vipreeta Raja Yoga is formed not only by the placement of Dusthana lords in the Dusthana Bhavas but also by their Yoga with each other, even in Trikona and Kendra from the Lagna Bhava.

The working of the Yoga is unique in that it is a Rajayoga  but accrues only after initial suffering, adversity and hardship. In this it is somewhat aligned with the Kalika Yoga if formed in the 4th, 10th and 11th Houses. The difference is one of degree. In the case of Kalika Yoga, destruction caused by Kali ensues. When destruction has run its course, great benefits and victories happen, if the Yoga is in the 4th, 10th and the 11th Bhavas.

It is possible that a Vipreeta Raja Yoga might also be a Kalika Yoga.

The adversity and the peculiarity happens because of the term Vipreeta which means opposite or reverse. The teachings of Pandit Sanjay Rath can be profitably accessed in this regard.

In the Kendra or Trikona, the Vipreeta Raja Yoga will happen along with the downfall of a friend or someone positively inclined to the Jatak while in a Dusthana an adversary will suffer. The Grahas conjoined the Yoga suffer in their significations badly as the churning of the negative energies encompasses them.

The benefits of this Yoga in the material sense are startling for their quanta and quality, especially as they are viewed against the backdrop of the terrible circumstances that have preceded them. If the Grahas forming the Yoga in the Quadrants or Trines to the Ascendant are not strong in Rashi and Navamsha, the Yoga will fizzle out quickly and will not be sustainable due to the intensity. Likewise if the Grahas causing the Yoga in the evil Bhavas, including the 3rd from the Lagna, are not weak in Rashi and Navamsha, the Yoga cannot be sustained and will deflate from its awkward and sudden promise. If the planets are strong and weak as required then the Yoga can confer terrific material bounty.

A naturally malefic planet as a Yogakaraka for the chart can also confer suo moto Vipreeta Raja Yoga and does not need another Grahas to accomplish this provided it is placed in Dusthana. Examples could be Mangal for Simha Lagna and Shani for Makar Lagna placed in bad houses. Again, Grahas should not be joined or else the negative energy can destroy their Karakattwa.

The Yoga is astonishing in its intensity and basic inexplicability. Of course reasons for the success shall be present but basically there is a quality of astonishment in the working of the Yoga, both the terrible trials and the terrific attainments.

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

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

Secret Arts

The mystery language comes as a gift.

All mystery and the keys to unravel them come as a gift. An undescribable joy that becomes a habit with time. A Joyous habit.

What is the link between the Rashi Chakra and the Tithi Pravesha Chakra. Is the latter a subset of the former?

The Tithi Pravesha Chakra manifests concretely the Vimshottari Mahadasha and Antardasha sequence. Other dashas as well. The Narayan Dasha: the king os simultaneous awareness of Grahas and Rashis, and the way in which they mutually impact each other.

Nimitta can be a flash for the ceasing of a long drawn theme. The Nimitta will just come, perhaps when you least expect it and drown you in an entirely different set of feelings.

When you seek to study the Tithi Pravesha Chakra, remember the known and taught basics. There may be more that is to come but this is enough. Check the TP Rashi Lagna qua the radical Lagna. Check the Hora Lord and check the weekday.

After this use the transit of the luminaries, specially Chandra/ the Moon. When the Moon is atop an Arudha Pada, in the 7th House from it, in the 12th Bhava from it, or in Trikona from it, that Pada/ those Padas shall fructify. Fructification is contingent on many factors for its occurence and intensity. A lot of this is concealed and we do not get to know everything.

But the Gochar of the Moon in relation to the Padas as laid down above is studied, it gives surprisingly accurate results. The Padas are manifest and thus the Chandra Gochar gives perceptible results.

The lord of the Mahadasha in the Vimshottari scheme will give the overall framework in which life shall subsist. The Antardasha Lord brings the people.

The Narayan Dasha shows events that come about as a result of our animate and circumstantial influences operating in life.

Distill all this through the Tithi Pravesha and the Tithi Ashtottari Dasha alongwith the Gochar of the Moon relative to the Padas in the Rashi Chakra. Then the day becomes broadly understandable. It begins to make sense. You recognise your life as the ‘play’ it is: it is a replica, a Mayik version of the story in the Jyotish Chakras.

The same person will behave differently. In stark cases, this is shown to expose the hollowness of the human being as an independent entity. The human race become truly beautiful when illuminated by the Spirit.

Nothing remains to be done in terms of only materialistic will. Substance must accrue through Cosmic Will and Individual Will insofar the latter is in accord with the substance. Not doing blindly does not rule out Mayik arrivals. They shall come in any case, for sustenance and for the achievement of what must be achieved.

Desire is just fine after this is assimilated. What could be wrong with it. What you want is precisely what life is going to give you in any case. But for this correspondence, you must first get the gift in some way.

Gifts can come hard, almost impossibly hard. This is through the device of the Mythic Herald, usually the work of the planet Saturn. His Gifts are very precious because you have died for them.

No matter how your gifts come, if they do, life cannot be the same. It’s the same world, but now you begin to know.

Dev Guru Brihaspati gifts silently. The ruler of the Akash tattwa is not conspicuous. Everything about Guru is a gift. All the Navagrahas are utterly delightful because they are magical. Their effects in Mayik reality in human life may or may not be delightful in the conventional sense.

All the striving is essential but destined.

Anurag Sharma.

WORKING WITH HINDU ANNUAL CHARTS

Till quite recently, Vedic Astrologers were using the Tajak system of annual horoscopy to supplement their readings of the natal charts. The Tajak system is elaborated in the Vedic astrology text Tajak Neelkanthi and is a system derived from Arabic astrology. However, Pt. Sanjay Rath of the Sri Jagannath Centre (SJC), gave the technique of the Tithi Pravesha Chart, from his lineage. This system of Hindu astrology is incredible for its accuracy and in many ways holds the key to a fuller interpretation of Vedic charts.

The word tithi refers to the lunar date which is equivalent to the angular distance between the radical Sun and the Moon in the natal chart. When the Sun returns to the sign it occupied in the natal chart at the time of birth, and exhibits the same angular distance with the Moon as it had at birth, a chart is cast for that moment. This is the Vedic/ Hindu astrological birthday of the native, as it were, and can be used with efficacy to gauge the astrological propensities likely to affect the native for that year. For interested astrologers, the free software Jagannath Hora created by Mr. P.V.R. Narasimha Rao, a disciple of Pt. Sanjay Rath can be downloaded at the website of SJC, www.srijagannath.org. This software computes the Tithi Pravesh Chakra.

Let us study the following Tithi Pravesha Chart briefly to understand the working of this technique. (Birth details withheld)

Sagittarius Lagna rises in the chart and the lord is placed in the 10th House. This is a Rajayoga. There are one or two important things to keep in mind before analyzing the Tithi Pravesha (TP) charts. See the relative location of the TP Lagna qua the natal Lagna. For this native, Leo Lagna rises in the natal chart. Sagittarius is the 5th from Leo and a fortunate house. Thus, favourable events can be forecast for the year. Another pointer is to see the location and Yoga of the Hora Lord. Without going into the technical details, suffice it to say that the Hora Lord is more important than even the Lagna Lord of the TP Chart. In this chart, the Hora Lord is the Moon. Moon is the 8th Lord of the TP Chart showing sudden events. It is placed in the 6th House in Vipreeta Rajayoga.

There is Dharmakarmadhipati Yoga formed by the union of the 9th and 10th Lords. This is the highest Yoga in the land and shows good and sincere work. As this Yoga occurs in the 6th House, the achievements could pertain to daily work, hard grind, stiff competition, law, argumentation, sudden events due to the Moon and things of this nature. The native is a lawyer and after some tough trials in the Sade-Sati, a 7 ½ years tough transit of Saturn, he has taken strides in the legal profession in arguments, drafting cases, client meetings, conferences with Senior Advocates, appearing at various for a, Tribunals including at Telecom Appellate Tribunal due to the Virgo Narayan Dasha in the natal Rashi chart. This last reference is made to highlight the fact that the various techniques of Vedic astrology are intertwined with each other and it is for the astrologer to attempt to use them efficaciously.

The Hora Lord Moon places the focus of the year on service and daily work with emphasis on legal profession as this is the chart for a lawyer and the 6th House means legal practice in this chart.

The Vijay Yoga in the 4th House and the Arudha Lagna (AL) shows that the image of the person would be harsh and oriented to victory. In can show some anxieties and difficult matters in the realm of happiness as the 4th House is afflicted.

Saturn in the 8th House is also a Vipreeta Raja Yoga as Saturn is the evil 3rd Lord of the chart. This also shows some advances made after trials and back-breaking work. The native works close to 12 Hours daily as a lawyer and then usually has to work at home on case briefs. The native is also a Vedic astrologer and drafts consultancy reports for clients worldwide, making it a very busy life. This can be seen in the natal chart where Saturn, Moon and the Sun occupy the 10th House. First, there was no work and then an abundance of it.

Specifically in this annual chart, the Mercury Tithi Ashtottari Dasha (TAD) is on. This Dasha works very well with TP charts. In the Mercury TAD, the native appeared live on television for a talk on the legal, psychological perspectives on the use and abuse of credit cards in India. There is an exchange between Mercury and Venus in this chart. Mercury can be taken to be placed in the 7th House during the Dasha. It is in mutual sign aspect with Jupiter (banking) in the 10th. Mercury is the 10th Lord of work and the native was called upon to appear for this solo live show by his law firm. Readers will note that the Virgo Narayan Dasha in the natal chart is giving the results of Mercury at the present time (communications). Credit Cards are a function of banks that allow credit through plastic money. Banks are ruled by Jupiter, in sign aspect (Rashi Drishti) with Mercury TAD in the TP chart.

The TV Channel was low-key due to the malefic association with the 4th House not allowing maximum happiness from achievement.

Due to the exchange, Venus falls in its Marana Karaka Sthana in the 6th House, even though it is in Taurus and this mitigates the evil somewhat. The effect of this is that entertainment (television) will not be of the utmost quality even though it might be appreciated otherwise. These things are better seen from the annual TP D-10/ Dashamsha chart given below.

The specific professional environment can be seen in the D-10 chart in the TP scheme. Readers can see that Mercury is exalted in the 9th House in TP D-10 but with debilitated Venus. This is a Rajayoga but the debility of Venus shows that complete aesthetic pleasure will not be forthcoming in work experiences.

ANURAG SHARMA
NEW DELHI. INDIA.

An Experiment With Vedic Remedies

Let us consider a nativity with Amavasya Dosha in the 10th House with Leo Lagna. It was recommended that the native perform remedial measures for this adverse Yoga, as prescribed in Maharshi Parashara’s immortal classic Brihat Parashara Hora Shastra (BPHS). The native could perform the remedial measures only one year after obtaining the advice. This may have been due to the Sade-Sati and Kantak operating on the Arudha Lagna (AL). Since the actual difficulty pertained to societal status and actual covert participation in the realm of career, Saturn may have prohibited this remedial measure.

On Sep.6, the Rashi Chakra was relieved of the Sade-Sati and the Kantak from AL. BPHS prescribes that the Amavasya Dosha ought to be remedied at birth else the life of the native acquires tones of hellishness, all other good combinations in the chart notwithstanding. Worship of the luminaries with a pot containing water from the Holy Ganges is recommended, and this must be dome with the recitation of prescribed Mantras for Sun and the Moon and the water must be anointed with Panchapallava: The Five Leaves from prescribed trees. The Mantras were recited the prescribed number of times and the water poured over the head of the native and that of his parents. The luminaries are Sthira Karakas for the parents.

The conjunction of the Sun and the Moon on the Amavasya lunar date exposes them to the malefic influence of Rahu who rules this Tithi and in this case Saturn conjoins the Amavasya Yoga in the 10th House and this triumvirate is aspected by Rahu with Graha and Rashi Drishti from the 6th House. Due to all these factors, the Yoga was rendered more intense and no career was forthcoming in the Sade-Sati and Kantak from the AL. Also the degree of psychological understanding was lacking due to the delusion fostered by Rahu. To a certain extent all these were lifelong features. On the other hand the Digbal of the Lagnesh and Atmakaraka Surya has endowed the chart with Siddha Yoga and solar attributes. The exaltation of the Moon creates a specific Rajayoga mentioned by Parashara as Moon is the 12th Lord for Simha Lagna exalted in the 10th House. The great Sage has said this is a combination for some elevated expenditure and ownership of fine paraphernalia. The mythic perspective inherently loaded in the Uchcha Chandra has meant that the life journey has moved from relative blindness and not-knowing to a situation of perspective and understanding.

Inspiration to do the remedies was derived from Pt. Sanjay Rath’s excellent text on Vedic remedies: Vedic Remedies in Astrology. Apart from the standard Amavasya Dosha, a certain pressure was gleaned on the 10th House. Pt. Rath suggests that the 10th House is the junction to determine the debt of the forefathers since it is an Artha Trikona house both from natal Lagna and the 9th House, the latter house being that of the father. It was appreciated at the outset that though a standard Pitra Shrapa or a Curse of the Forefathers was not there as the 10th Lord and Shubhapati Venus was well-placed in the Rashi Chakra and was the lord of the AL in the Dashamsha (D-10) chart, there was still the element of some Karmic debt as both Surya-Shani and Chandra-Shani combinations existed in the 10th House of the visible portion of the zodiac. It was determined that 10 Bhagwad Gitas ought to be donated to a ritualistic Karmakandi Brahmin since the 10th House was involved. It was learnt from the text mentioned earlier that Bhagwad Gitas are a good substitute for donation of cows since the latter are vulnerable to a lack of care by a poor Brahmin. The donation of the Bhagwad Gitas was done after Tarpan (ritual offerings to the ancestors) was performed in the Shraddha Paksha (fortnight ordained for these rituals) for the departed souls.

It was also found that even Mantras for benefic planets in the chart ought to be chosen with care, since mathematically determined according to some occult tables, they might be inimical to the native in question. It was pondered that since the entire effort to improve his situation revolved around the external features of life like career, office and social life, the Arudha Chakra and the Bhava Arudhas ought to be studied. The AL was Scorpio with Ketu as one of the lords. Ketu Antardasha was also going on in the Vimshottari Dasha scheme. Ketu is also placed in the 9th House from the AL and this very house also happens to be the A10, the external manifestation of the work, i.e. office. The Ketu Graha Mantra was found to be suitable to the native?s Rashi name and other technical considerations. On some counts it turned out to be a Mitra Mantra or a friendly mystic entity. It required 5000+ repetitions and these were rapidly done. By doing Ketu Graha Mantra, the AL was activated and since the 9th House from AL had Ketu in the Rashi Chakra, the fortune of the visible personality was also called into question. Since Ketu is posited in the A10, the actual office was also involved in the remedy.

The dictum that all techniques of Vedic Astrology are in perfect harmony with each other was amply illustrated here as all the positives almost coincided. In the Narayan Dasha scheme the 5th House Antardasha was going on as reckoned from the Narayan Dasha Rashi and this happens to be the 6th House of daily work or regular job as seen from the Lagna. Thus, the native joined work that is suited to his calling in life, three days after performing the Amavasya Dosha remedy. The native has been wearing an excellent Pukhraj since Rahu Mahadasha and before the commencement of the Sade-sati and this would have played a greatly protective role. However, the gem was being worn in the index finger and it is recommended that no gems be worn in this finger as it embodies Ahamkara or false ego. The third finger has the fire element and is symbolic of the Dharma Trikona and the Yellow Sapphire ought to be worn in this. In any case, the said stone had been taken off several times in the course of the Sade-Sati as it was not able to encroach into the domain of Saturn and prevent the necessary trials that Saturn had deemed essential for the journey of life. The gem was then worn in the Anamika.

The guiding principles for this Jyotish exercise in pragmatism were taken from the aforementioned text and the understandings applied to the chart at hand. For a practicing Vedic Astrologer, the immediate efficacy ought to be taken as a pointer to the massive potential of Hindu wisdom to view life as a pulsating and vibrant entity open to suggestion.

Anurag Sharma.
New Delhi.India.

Distillate

DISTILLATE

Something begins to dip out of view. It had covered everything like a damp blanket, suffusing everything with dread, fear, humiliation and misery. These were the strands of that which covered, its destined fabric, never to be altered. But like all rules this too had exceptions, and for some the gray blanket protected from the cold of poverty and inflicted the grossness of concrete matter on others who were meant to be strangers to the fabric, at least relatively.

It began to dip out of view. Only because of the hope that the Sun shone outside the squat world, where aesthetics and pleasure existed and that there were links with this glorious Sun, deeper than those with transient loss, was this dipping a real anticipation.

Sometimes, unless inevitability hits hard, flattens the animal, divinity cannot manifest and the incarnate soul cannot remember its union with That. Upanishads say ‘Thou Art That’. It appears to be another of those empty shells unless every particle of existence works together to have Truth exposed.

Everywhere, truth takes different vehicles to travel but it is the same truth.

Locked behind closed skies lie plans that have chalked out destinies to the last detail. The skies open only so much to one in a given incarnation. Even miracles get repetitive. Manifestations of The Power are so vastly different in their scope, and yet they are only limbs that precipitate lives, apportioning to themselves means in tune with their own fabrics, some damp and suffocating and others suffused with a clear light.

The Grahas speak a language that cannot be denied. Some say the planetary energies are Karma set in stone and have no life of their own. They are Gods that respond to prayer. They are alive. They may be someone’s angels, another’s ideas and a third’s fantasy. Their existence and will is the tapestry of Jyotish.

If you can identify an energy, you can work with it, adhere to its world and it will propel you onwards. Benefic powers do so in pleasant ways while the conventionally hurtful powers will never let you ignore them. Perhaps you asked to be confined so that what exists outside could mean what you always wanted into mean, through all those lifetimes and incarnations. Identification and awareness are the fruits of penance.

Happiness is allowed in Ishwar’s world. Celebration and participation are jewels of the deity. Till the pores open, certain foods may be forbidden, certain fears might beset the mind. Prayer and chants are but condensed awareness, left behind for us to reach centers that appear otherwise inaccessible. If awareness has become friendly to the physical vulnerability called ‘I’, everything is capable of being offered as sacrifice to the Gods.

Judgment of the world is impossible. We must pick and choose in daily life, in politics, in everything, but this choice is not one made by the ultimate power, in its own metaphysic. It is only our own incarnate nature and we can follow it with ease. All we have to see is the plan behind our choices, the light that illuminates the play. Dogs are faithful and scorpions sting.

Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn and the Nodes are Karma but not only past Karma. It is the present and the future that they influence too. They are not external to us; only the movements of their gross physical manifestations are used to judge their impact within us. The mystic Grahas are who we are. We are more, transcending Karma, but keeping the nature of life in mind, our absolute natures, and that of the absolute power are best viewed with a humble lens. Else, we shed blood.

That something begins to dip out of view is an occult suggestion. That a great, wonderful light arrived is a matter of experience that was echoed and mirrored in the same occult. Technically the two ways are the same. Look at either or both. Reality is only one.

In another continent, someone looks at an animal’s entrails to See, in another continent someone embraces rationality to Find, in yet another someone studies planetary patterns to Unravel the mystery just to walk the destined path with insight and understanding. Nothing is excluded from Brahman. Ignorance and a veiling of truth are as dear to that neutral force as are wisdom and awareness.

If you can bring light to matter, you can enlighten it. This is what it means. Matter is already with light; its divinity is to be arrived at through a shifting of focus. This is traversing the Path. Can you do as you please with the world ruled by Power! If you feel you can, it is a delusion aided by forces that foster a feeling of unaccountability and freedom. It is not true. Later, something will bring such a phase to your attention. Yet, you can do anything, provided you see it all as it is, the will of something none have understood enough to explain.

Between the arrival of the Balm and the anticipated dipping out of Inflexibility, there were forces that swore to their occult counterparts that they would do as they promised. They did it too. This does not always conform to the desires of the Mayik Mind, the significator of surface gloss, of the Arudha world. ‘Is it enough? Is that it? All? That’s what the fuss was about?’ These are advanced dissatisfactions of the emotional perception. Otherwise, its pet is, ‘How can it be?’ even though it happens continually that Brahman exposes itself daily, time and time again, through conforming to occult anticipations too, just to seal the issue. Still, ‘ How can it be?’ does not let up. Why should it! If everyone saw through it, the planet would dry up. Delusion, defeat and doubt move us to seek, turn us away, and the play goes on.

Do not worry about the Pathfinder or about possible housing on an inhabited planet. A planet is distinct from a Graha. A Graha exists within you. Its gross counterpart exists outside. Discovering possibilities of life on planet Mars is important for the physical world, as is all science and all modern medicine. Understanding the astrological Mars is important for the spiritual world so that exploration of the red planet can be welcomed.

For one who says, ‘ Forget this hocus pocus nonsense. I set out to accomplish something and I did it. What is destiny?’, check his Upachaya houses from Lagna and Arudha Lagna and if there are materialistic forces there. Saying this does not disqualify from a future volte-face. Dashas can make for the experience where people say, ‘Oh! He’s changed completely!’

The individual is all-powerful but existence is larger. The value of matter and material success lies in its spiritual nature. If you look at occult conclusions or themes with the eye of the mind, and this is inevitable, they may disappoint you since they will not confirm. Even if they do, the mind may reject the attainment. If occult possibilities are watched, as if from a distance, while the individual participates vigorously in the world, they would be identical with the nature of incarnate being and will illuminate. Surrender is the initial condition. If the occult is seen with the eyes of hysterical wanting, it will defeat the essence. This does not disapprove of hope. Hope wildly. There is such joy in wanting better. But the spirit is neither joyous nor tragic. It just is. It will not conform to emotion. Emotion must align itself with it.

Something is witness to a leaving, and also, perhaps, to an arriving. It could also be an effective cause for the journey. At the very least, it is the workman tirelessly working with the tar, preparing the road in damp seclusion, or the blazing fire of the Sun. Acquaintance with this man is knowledge of his suffering. He is Everyman and suffering is a necessary condition of the world. The Mayik Mind is hurt by the suffering, smothered, smashed, and altered when it would rather embrace the lovely Rohini. Period.

Suffering does not concern itself with the simultaneous existence of a deep, eternal and indefatigable joy. That joy cannot diminish the working of pain. Both are totally distinct and yet spring from the same source. At this source, they are identical. There is a schizophrenia in this splitting of that which is One but this illness is the blessing that will first fragment, break down, kill and then create the Whole anew. Grahas are fragments but they render the fullness visible. The extent of this is so complete that Jyotishis work with these fragments perpetually to determine the workings of the Power. Ways must be found to retain freshness. Perhaps glancing at others? magic will help.

ANURAG SHARMA.

Judging Mental Factors In A Horoscopic Nativity

JUDGING MENTAL FACTORS IN A HOROSCOPIC NATIVITY

The concept of the Kalpurusha or the Cosmic Man is a fundamental centrality in Jyotish. The various Rashis (signs) are said to govern several physiological, psychological, spiritual and religious features of the Cosmic Man who is an astrological summation of created existence. It is in this basic sense that the twelve Rashis, the nine Grahas or planets (as used in Jyotish!) and the twenty-seven Nakshatras or the Lunar Mansions derive their essential validity, meaning and significations.

Though psychiatry has gained far greater acceptability in relatively recent times than it used to, there is some inherent dissatisfaction with the purely psychiatric process. Fun is poked at the practitioner for being nothing more than an absent-minded listener. If poking fun at something was a drawback for the concerned discipline, Jyotish would have curled up and died a long time ago. The longevity of the astrological sciences and/or arts, as one may choose to view them, could have drawn only from one thing: their eternal truth!

Psychological makeup of an individual is a complex thing and it partakes of many factors. The approach of Hindu astrology to judging the mental health, aptitudes and inclinations, capacity to withstand setbacks and stress, nature of emotional disposition, social and criminal attributes and any number of factors related to the mind, is very sophisticated. One who is new to Jyotish or has not come across a well-educated practitioner of this incredible mystic art is liable to be bewildered and startled at the clear-cut mental picture that may emerge from a Kundli belonging to a Jatak or a consulter.

It will be appreciated that the term mental factors is vast and includes tendencies and attributes stretching over a native’s psychology, rationality, intellect, cognitive and emotive intelligence, maturity and wisdom potential, capability to not only handle but assimilate stress in order to reproduce a fully participatory matrix of actions that may be contributory at any level, be it individual, familial, societal, national, international, universal… and so on and so forth. The list pertaining to this area could be endless and unwieldy. It is not intended here to enter into a philosophical debate on what the mind could mean; rather, it is our endeavour to lay bare those specific factors in a chart that can provide this sort of complex and highly useful information with hardly any interaction-prerequisite with the consulter. The only thing that Jyotish requires is the reference frame of the Desh-Kal-Patra. There are, after all, only twelve Bhavas (houses) and nine Rashis in the horoscopic chart and very basic information, about the country (Desh), prevailing socio-economic-political environment (Kal) and some specific details about the consulter (Patra), is needed to base the chart analysis on. This is a sort of substratum, upon which foundation, the mystic truisms relating to various aspects of the chart shall be expounded.

The Lagna is always the most important factor in horoscopic delineation. It is the sign rising on the eastern horizon as seen from any given point on the surface of the earth. A sign may be said to have rising duration of approximately two hours. After that the next sign in the zodiacal sequence shall rise for broadly the same duration. The Lagna or Ascendant governs the area from the back of the head to the beginning of the forehead. Quite obviously, since the human brain is located in this area, The Lagna is of massive importance in judging factors relating to mental features of the native whichever sub-area they may specifically be grouped under. The Lagna is the focal point that decided the functional malefic or benefic status on the natural malefic and benefics, thus imparting to the Grahas a complex interweaving of teleological tendencies, even without considering the advanced interplays of their location is signs and houses and with each other, the latter forming scores, of the celebrated phenomenon, of Yogas (planetary combinations). The Lagna is indicative of the overall personality and life-structure of the native. Its importance cannot be overemphasized. Afflictions to the Lagna by location or aspect of malefics (whether natural or functional) can lead to warped thinking, weakness and frailty in, inter alia, mental areas, lack of talent, application to understanding and so forth. Similarly, benefic (whether natural or functional) influences to the Lagna, can lead to situations where positive outcomes and events imbibing strength manifest fully. A strong Lagna can countermand many adverse and afflicting tendencies in the rest of the horoscope. Conversely, its weakness will not allow beneficial Yogas like Rajayogas, Dhanayogas and a massive number of fortunate combinations seen by the seers in their supreme meditative trances, to come to proper fruition. In this regard, the lord of the Lagna cannot be overlooked. What applies to, and is seen from the Lagna, is equally derived from the Lagnesh. The position, conjunction and aspects (PAC) accruing to the Lagnesh are very important in judging the psycho-rational-spiritual worth of the native.

The Navamsha or the Ninth Division of the Lagna is called the Navamsha Lagna and is considered at least equally, if not more, important as the natal Lagna. The Navamsha Lagna has a great bearing on the thinking, appearance, ability and overall personality of the native. The signs tenanting the natal and Navamsha Lagna will provide valuable interpretative data about the various facets of the native’s mental personality. The placement of the natal Lagnesh in the Navamsha Varga chart, by consideration of house and sign, as too by conjunctions and aspects, will lead to many conclusions about the native’s predispositions and predilections. Equally, then, the placement of the Navamsha Lagnesh in Navamsha and Lagna charts with due consideration on the benefic and/ or malefic influences on the Navamsha Lagna and Lagnesh will have a visible and quite clear bearing on the various interlocking features of the native’s incarnate being. Another feature that is relevant is the Nakshatra rising in the Lagna. This has a subtle effect based on the symbolism, ruling deity and mythological realities associated with the Nakshatra. Each Nakshatra has a lord, just like each sign does, and the placement of such a lord in any of the houses and signs of the Janma Kundli (natal horoscope) shall have weighty bearing, albeit at a subtle level, on the native’s person.

It stands to mystic reason that the Cosmic Lagna Rashi, Mesha or Aries, forming the head of the Kalpurusha is an important key to unraveling things related to all particular heads, so to speak, on planet Earth. All heads, irrespective of nationality, race, colour, caste and so on, are controlled and formed by the universal archetypal head-quality loaded in Mesha. Irrespective of where Mesha happens to fall in any given horoscope, its affliction and/or strength have to be judged if overall mental status is being evaluated. As a logical corollary, Mangal (Mars), the lord of Mesha is to be seen as well. It is no surprise that in head injuries and matters pertaining to human heads. Mesha and Mangal, more often than not, have a conspicuous role to play.

In many ways, Chandra, or the natal Moon, is the primary significator of emotional and psychological well-being. The Chandra Graha is a natural benefic if it is bright and waxing and unafflicted by malefics (primarily natural malefics), well placed and suitably aspected. Since it rules some vulnerable and delicate areas in life, it is a delicate and vulnerable planet, easily afflicted. A waning and afflicted Moon is a malefic. It is a very important Graha synonymous at times with the created world or the manifestation. It is linked to Goddess Durga, the deity whose specific power Maya is responsible for the veil of illusion that causes the soul-body (and others!) dichotomy. The house where Chandra is placed is treated as an alternate Lagna, especially in North India, where this writer lives. Chandra is not directly linked to intellectual dimensions of the human mind. It is the prime karaka of emotional and psychological mapping and mother. Astrologically it is no surprise that our relationships with our mothers make up such a huge component of our psychological well-being. They have an identical mystic core! Chandra governs our ability to connect with people, our societal impulses, our relationships, attitudes towards people at large, joie-de-vivre, being emotionally fulfilled and unselfish enough to be able to care for other people, happiness, laughter, sensitivity and allied areas. An afflicted Moon is an otherwise healthy chart can drive the Jatak to help other people to alleviate anxiety, fears and self-centric fears. In this sense it can also be considered an Upaya or remedial measure for an oppressed Chandra. The location of the Chandra Lagna in a given house as reckoned from the natal lagna allies the psychological focus and desires of the native’s mind with the significations associated with that house. It is exalted in Vrishabh (Taurus) Rashi. Variation of degree makes this the Mooltrikona sign as well. Vrishchik (Scorpio) Rashi is its sign of debility. Chandra is bereft of its positive qualities in fall save for allied positive factors that may alleviate the misery, or, indeed, a Neechabhanga Yoga may annul the debility. Even in such a situation, the debility effects of Chandra are seen to manifest. Chandra lords over Karka Rashi and this Rashi is the storehouse of the Cosmic Emotive Content. It also holds the seeds of all future manifestation. Karka forms the apex of the Moksha Trikona, the initiation of the Triangle of Liberation. It is no surprise that enlightenment is associated with a mastery over the mind and its attendant emotions!

For this reason the Fourth House of any chart partakes of the qualities of Karka (Cancer), the Fourth House of the Kalpurusha, no matter what sign may fall there. The Fourth House is the Cosmic Womb or Hiranyagarbha and a prime storehouse for the psyche, emotions and personal character of an individual. The Rashi actually falling in the Fourth House will indicate the innate psychological nature inherited at birth. The aspects and location of planets in this house will be directly responsible in making up a person’s nature. Likewise, the Rashi falling in the Lagna and that of the house where Chandra is posited will colour the personality. The Chandra Lagnesh (Lord of the Moon sign) will rule the native’s mind according to its own nature, sex and attributes. Where nature of the mind is to be gleaned from Rashis, their polarity, quality and element shall be instrumental in providing crucial fields of information in this regard.

The location of Mesha and Karka Rashis in auspicious houses will augur well for the mind of the Jatak (native/consulter) while the opposite situation will lead to relatively poor results. The Lord of the Fourth House in a chart would need to be judged according to the PAC rule laid down above. Aspects and conjunctions relating to the Chaturthesh will be dependent on Naisargik and Tatkalik Maitri (natural and temporal friendship) with the associated Graha.

It ought to be mentioned here that though Chandra does not treat any Graha as its enemy, Budh (Mercury) the Graha ruling intellect, is inimical to it since he resents the fact of being the bastard son, resulting from the illegitimate union of Tara, the wife of the preceptor of the Gods: Brihaspati (Jupiter), and Chandra. There is an unspoken tension between intellect and academic excellence (Budh), emotions (Chandra) and Sanatan (eternal) philosophical wisdom (Guru). The bastardization of Budh’s mythic entity hints at the fickle and neutral (Budh is a eunuch!) nature of the intellect. Reasoning can cut any which way. The human intellectual acumen lends itself to any activity without qualms. Over-intellectualization or lack of intellectual discernment has a special linkage with emotive perception. If emotions and intellect are harmonized we have a balanced and beautiful human being. If they are out of sync we know the lamentable effects that can result. Guru (Jupiter), whose sage advice embodies the eternal, unchanging truth does not quite fancy the neuter, fickle and nervous endeavours of Budh, the messenger of the Gods, running about gathering information, giving primacy to human, Mayik intellect, non-aligned, easily misguided (afflicted!) and unreliable. In this sense Guru is the enemy of Budh, inimical only in a sense of conservative disapproval, keeping Guru’s ultra-benefic nature in mind. It will be appreciated that true, everlasting knowledge of Godness, God, Godhead, divinity, the spirit or by whatever name we choose to address it, once attained steadies the mind, calms it and helps it transcend itself. This is precisely how a powerful Guru can transform some of the more surface characteristics of Chandra. If the reader wishes to delve into it, a reading of the causes behind the waxing and waning of Chandra, responsible for mood changes, cycles including menstrual cycles and all sorts of rapid day to day changes, in mythic form, will lead to Rohini Nakshatra, in which sensual domain, the human mind (Chandra) feels the best. The course of Chandra will also display the linkage between mood swings and the female menstrual cycle, including symptomatic conditions like PMS.

Some crucial factors relating to the human mind such as individual likes and dislikes are linked with the fondness of Chandra for his favourite bride Rohini. This is the world of the intoxicated, sated mind, connecting lavish and vigorous participation in the sensual world, as a created expression of divine sentiment. Lord Shri Krishna chose to be born under this royal and auspicious Nakshatra. The less favoured places that Chandra is compelled to transit by dictates of Dharma or Cosmic Law hold the occult keys to our changing foci of mental choices, even from day to day, or every other day.

Guru’s expansive, forgiving and magnanimous nature explains the natural friendship between him and Chandra. The association or aspect of Guru on Chandra is very auspicious and gives fortunate direction and steady wisdom to the mind. The conjunction or location in mutual Kendras leads to the highly praised Gajkesari Yoga.

The affliction of the factors discussed till this point by natural malefics such as Rahu (North Node), Ketu (South Node), Shani (Saturn), Mangal (Mars) and Surya (Sun) inevitably colour the mental faculties both according to their permanent attributes and significations as too by lordship of houses and association with other planetary energies. The detailed effects of such associations and afflictions are the subject matter of full-fledged books. Rahu’s conjunction or aspect to Chandra can give Shani like effects in accord with the dictum Shanivad Rahu (Rahu acts like Saturn). Rahu can lead to illusions, phobias, drug abuse, neurosis, psychosis, distorted fancies, schizophrenia, compulsive lying, general substance abuse, addictions, pathological manipulative tendencies, fear, specific fear of a calamity happening, dread and countless other like afflictions. Rahu also fuels creative writing and media related work. It governs foreigners and foreign things. It can spur the creative impulse by turning its illusion into a craft. Ought it surprise us that so many writers of fiction are prone to mental disorders, perpetually fighting some guilt, viewing there are as a lie at a deep and intimate level and this turmoil can even drive them to contemplate suicide.

Or indeed as to why a highly charged Budh carries with it nervous torment! Why do so many clowns and comedians have such disastrous mental states as private human beings? The roots of this entire thing lie in Jyotish. The Graha that owns the ability to laugh and to make others laugh, communication skills, intellect, humour, wit, sarcasm, repartee is the same who lords over the nervous system. If the fiery logician Mangal is providing Budh a cutting edge in intellect, will this sword hesitate to cut both ways, other factors supporting this? These are cosmic truths that lie concealed in the horoscope, only desirous of a blessed eye to come and unravel them.

Ketu if manifesting its negative energies as a headless, lusty demon can give a bloodthirsty mentality, much like an evil Mangal, according to the dictum Kujvad Ketu (Ketu acts like Mars). Mars and Ketu hold swords in their hands and are responsible for violent, impulsive and trigger-happy mentalities. Having said all this, the attention of the reader is necessarily drawn to the fact that none of this can be applied directly to the chart. A host of factors need to be addressed by the Jyotishi (astrologer) before any conclusion can be drawn about them. An astrological prognosis is a complex thing. The naturally malefic tendencies of Mangal, Shani, Rahu, Ketu and Surya can not only turn functionally benefic but some of these Grahas may become Yogakaraka (lording over both a trine and a quadrant simultaneously) and maximum benefic results can lead from their energies in certain charts. Very many other factors like the strength of the Grahas in Vargas, Shadbala (six-fold) strength and other like measures will modify the results. Hence simplistic conclusions are forbidden.

The reader is advised to follow the myth of the beheading of Rahu to understand the difficulties faced by human beings when the nodes of Chandra afflict the luminaries.

Having viewed some of the planetary reservoirs from which diverse, or seemingly disparate, activities of the human realm emerge, we ought to only be expectant of the link that exists between asthma, bronchitis, tuberculosis of the lungs and other chest-related ailments on the one hand, and the sign Karka, the natal fourth house of a Kundli, Chandra and the fourth lord on the other. Chandra rules water and the chest area of the Kalpurusha. Afflictions to various areas linked to Chandra, cosmic fourth house, natal fourth house and fourth lord lead to disorders of the chest. Asthmatics are frequently advised to drink a lot of water, both the illness and the cure being Karakattwas (significations) of the same Graha. It should also not surprise us to note that specific asthma or bronchitis attacks in people suffering from the disease hit at a time when the patient is overly anxious, worried or is experiencing panic. These latter emotional afflictions almost always involve an afflicted Chandra.

Another factor linked with mental potentials and kinetics of the chart is the auspicious Fifth House. The Cosmic Fifth House Simha (Leo) and its Lord the Pratyaksha Dev (the manifest Lord), Surya are quite important. The Fifth House of the natal chart and that of the Kalpurusha as too their lords deal with Purva Punya (good deeds in past lives). This house deals more with intellect and intellect-oriented thinking and output than emotive areas. Though the Fourth House has sufficient latent intellect content for it to be the prime significator house of graduate education and overall educational qualifications, it is the Fifth House that deals with higher studies. It is natural for it to be linked with the higher mind. It suggests intellectual, creative, spiritual and fictional output as well. In addition to the mental it also shows the physical output, namely children. A great many people prefer the higher procreation while to indulge in both is hardly uncommon or taboo. The main thing here is that the mind is inextricably and crucially linked to even the physical output, reflected in the fact of our great mental attachment to our children. In this house the linkage is exercised to both physical and ideational progeny. Yet another facet fundamentally rooted in thinking, feeling and generally the mental vortex is the fascination with the opposite sex. This house governs romance and love affairs but not necessarily marriage which fact casts some subtle light on the real state of affairs in a marriage that has no connection with this house or its lord. Speculation, art, entertainment, authorship, knowledge of the Mantras (mystic Sanskrit formulae and chants), Vedas (revealed truth of the Hindus), Vedanta (philosophical basis of the Vedas, called Upanishads), spiritual truth, music, cinema are some of the many shades of the human mind that form a gorgeous fabric in this Bhava. Affliction to this area in any form will lead to suffering, be it through children, lack of intelligence or Viveka (discrimination), faulty thinking, over-intellectualization, being spiritual to the detriment of material life, ruinous love affairs and the like. This is one of the most auspicious Trikona Bhavas (trinal houses) and is indicative of our entire Karmic balance we have as souls or Atmans. If the Ninth House or Lord of Prarabdha (fate-quality of the present birth) is afflicted while the Fifth House or Lord is strong or indeed the sign Simha is potent while Dhanu (Sagittarius) is afflicted, it may show a difficult incarnation in this life while overall good Karma in store, to come to the aid of the Jatak in future births. The learned reader should envisage the contrary situation by positing weakness and strength in exchange in the factors mentioned. The simultaneous strength of both with a supportive Ketu might mean final release or Moksha or emancipation.

The location of Chandra, Budh, Guru, Lagnesh, Chaturthesh (lord of the fourth house), and Panchmesh (lord of the fifth house) in the Dusthanas (the evil houses): the Sixth, Eighth and Twelfth houses, or linked with their lords is liable to predispose the nativity to mental difficulty in one way or the other. Once again the strong language of the classics is not to be applied verbatim for that is a sure shot recipe for predictive disaster. It will also be prudent to note that Dusthanas can hold many fine things in their bosom but that this is always secondary to their basically evil nature. The location of Chandra in Dusthanas leads to Balarishta (ill health in childhood) but in practice it will be found that this only predisposes the chart to ill health. The timing of specific mental or physical adversity will be contingent on Dasha (planetary periodicity) triggers as is the rest of Jyotish analysis. The static promise of a chart is quite important, even fundamental, but Dashas can surprise us. A seemingly chronic underachiever may suddenly flower, his mind wide awake and blooming all of a sudden while a performing, participating person may begin to wilt without any majorly apparent secular cause. So, almost everything will be surveyed with regard to operating Dashas.

That most potent of all transit phenomenon, in relation to the mental health of a person, the Sade-Sati of Shani Dev is not being discussed here in full detail since, at the very least, it merits an independent paper. Let the author merely hint at the awesome potential of the limiting principle of Lord Shani. The Sade-Sati has the potential to create extreme mental distress in most cases leading to a radical emotional and psychological reorientation by cramping the style of the native and suppressing what comes most naturally to him. This is one of the most unambiguous and unyielding destruction-regeneration cycles of Nature. Certainly Dashas, Shani’s lordships as reckoned from Lagna and Chandra Lagna, strengths or afflictions of Shani and Chandra and the numerical measures of strengths of houses natally and the contributory factors relating to each Graha qua a house in the form of Sarvashtakvarga, Ashtakvarga and Bhinnashtakvarga are factors that will temper the results.

The Sade-Sati is said to be on when the Gochar Shani transits the sign preceding, containing and following the radical Chandra. Since Chandra lords over feelings, emotions and psychology, affliction by Shani, who embodies the misery of the Kalpurusha, the elder of Yama- the God of Death, ruler of setbacks, obstacles, harsh discipline, obscurity, depression, pariah status, suffering, limitation, contraction, failure, pain and many such lighthearted magnitudes, can lead to a death and rebirth of the psychological entity. A therapeutic reading of the travails of Raja Vikramaditya in his archetypal Sade-Sati, as recorded for the benefit of blessed souls, in the Shani Mahatmya (The Greatness of Saturn) as in other mythic legends is highly recommended.

Most of the factors covered in this paper ought to be considered from the Chandra Lagna and Navamsha Lagna in addition to the natal Lagna, wherever applicable. For those supplementing their astrological odyssey with Jaimini, this also holds true for the Karakamsha Lagna. The Nakshatras of sensitive areas and Grahas, and their lords’ placement and associations are relevant.

It is not the author’s delusion that all factors relating to mental features in a nativity have been exhausted. Indeed, all the various Bhavas and Grahas can be said to carry mental elements in some form or the other. This is a modest attempt to touch upon some of the more prominent features that are defining parameters in this sort of study. It is felt that a systematic analysis that begins with a study of the features in this paper will help in unraveling some of the mental complexities in a horoscope.

What does it say of the human mind when certain supposedly educated particular manifestations of it persistently give verdicts that Jyotish is invalid or when calls are made, for some obscure reason, to prove it is a science like the physical sciences. I would exclaim ‘For God’s Sake’ if only the tedium of either proving or disproving the existence of God were not such a philosophical conundrum!

ANURAG SHARMA.
DEHRADUN, INDIA.

Contemporary Jyotish

CONTEMPORARY JYOTISH

The overall nature of Jyotish must be considered to be broad-based and somewhat diffused. This is not to suggest vagueness but to precipitate an understanding that sharply outlined and crisp events are brought about by factors quite beyond our real comprehension. The invaluable contribution of Jyotish is to provide an overwhelming awareness of the quality, nature, growth, tendencies and structure of events, ideas, people, and any number of factors pertaining to life on the planet. Beginning work from this tolerant and mature premise, one can reduce it to individual analyses where quite sharp, sensational and even incredible predictions can be given. It is the writer’s experience that the torrential bliss generated by the Goddess of Jyotish, Jyotir Vidya, can sometimes obliterate or obscure the perspective that is the background of what the Jyotishi is doing. It is hardly a surprise that those uninitiated find Jyotish, and astrology in general, so difficult to accept. How could it be otherwise. Is it not wholly amazing that in this opaque world, there is such an accurate predictive subject that can persistently lay bare all the life attributes as they manifest in empirical fact and otherwise. The basic understanding that must permeate the genuine Jyotishi and those who come in contact with him is the overwhelming evidence of the existence of a highly potent Divinity. These Nature based miracles drive home the point that it is shameful and ridiculous for us as a species to murder each other over the names and attributes of this obviously universal power. The extremist, unyielding and fanatical division between Good and Evil, this God and that God, this lifestyle and that is merely a heightened version of the expectation that Jyotish will tell us exactly how it is and even more exactly how it is going to be, so that this uncertainty, or even trace elements of it should vanish. This must be the black and white comfort derived from the stubborn, insane conviction that only my holy book speaks the truth and should you bring your own book up for me to see, I shall eliminate you on behalf of my God.

This is the either/ or approach. Sanity dictates that we must move rationally and humanely over to the both/ and version of cosmic thought else Prithvi[1] shall continue to be stained with innocent blood. Is this Prithvi’s Dridha Karma [2]? This very question can be asked intelligently of many events in individual life and should. Is it not a quandary that after so many years on this planet, we still have so much suffering, so much doubt, so much of a distance yet to cover. How proximate can this race be to our conceptions of a benevolent, omnipotent, omniscient God? The sheer ravaging power of existence: famine, rape, murder, mayhem, regionalism, nationalism, and religious fanaticism ought to make us pause and reconsider our relative position to this divinity. No doubt, divinity carries all the attributes that we think it does and that all genuine religious experiences probably point at authentic dips into that eternal reservoir. Ought these understandings be contingent on vegetarianism when famine and flood and sheer hunger gobble up the crippled and healthy, ugly and handsome alike. Ought we to be so broken as too always be bending over, when the fact could be that we are ourselves the active functionaries of that unknown (all speculation as to its nature being just that- speculation) power. The Upanishads[3] are conveying a valid truth when they say that serious contemplation shall reveal the body to be the temple where divinity resides. This is not to say an individual, Atman, is the ultimate thing. The ultimate is Brahman, both far away and within.

As one writes this, the television shows the annual Rath Yatra[4] of Sri Jagannath at Puri in Orissa, India. Devotees throng the temple area. These are manifestations of an awareness of Divinity having unambiguously descended as Lord Jagannath, the Lord God of the World. The idea must be that the connectivity of the human divinity is in accord with that Unknown Power here at this temple just as it is anywhere else on the planet and perhaps beyond it, provided a realization of similar quality had happened sometime, somewhere with someone or with some people or with a race. But we are to struggle with the distressing results of the hatred that religious realizations spawn for some obscure reason: the more one tends to believe the letter of his spiritual texts, the more he disbelieves the possibility of an equal divinity of the other. When on prays to Lord Jagannath, who is the true Lord God of the Universe, it must be with the realization that the person somewhere on the globe who has never heard of this God, is equally connectible with the person’s conception of the Creator, in order for the human beings’ humanity to be compatible with genuine religious and spiritual realization.

Another way to put it is that Vedic Astrology works just as well for Americans as it does for Indians, who are the creators of it through their seers. But then, we as astrologers are lucky in that we are granted universality in fair measure as a natural consequence of working with natural formulae. Literal religious speculation appears to work at a different area of human understanding and precipitates responses and stimuli of a radically different typology. An instance of this distinction can be sensed in some people’s discomfort with astrology as some sort of witchcraft or a discipline in violation of their God’s supremacy. The curious thing is that an advocate of this sort of rabid, scared adherence to the letter of a text is almost identical with his counterpart in behaviour: usually violent, bloodthirsty, although the two may belong to distantly removed geographical and cultural locales. Working with human beings for their betterment, assuaging their troubles with quite miraculous principles that always confirm their truth in practice appears to be a more humane, rational and dynamically progressive spirituality than is flying planes into offices populated by innocents on the one hand and wanting an entire geographical, cultural and religious segment of the planet, dead or alive on the other.

A love for that thing, power, person, idea, system or whatever it, he, she or they may be is better expressed as a love for all that embodies that massive, magnificent power. To wear poor quality cloth, to retire, to abstain, to be extraordinarily and compulsorily gentle and all the other devices we understand so well might be laudable symbolic role models for a loving, harmless human being so adamant on respecting that power that pervades all that he may pull out hair from his head with his fists, not eat fruit unless it has dropped on its own from a tree but these cannot be necessary conditions to establish beyond reasonable doubt, as it were, that one is indeed a spiritual person. In the first place there is no need for a person who has encountered the Spirit, to establish anything of the sort. Nor is it an oblique way to disrespect renunciation of the great beings that reject Natural impulse in Nature’s world! How huge if fearsome is this surrender to that which lies beyond, on the yonder shore, as it has sometimes been referred to. This is only to reaffirm the possibility of an equally great Way, to celebrate Maya’s world as being the direct consequence of Divine Desire. This is the very reason that the four Ashrams[5] of life were advocated for the Dharmic[6] human being and not just one. Exclusivity is not meant to be an attribute of the truth. That truth is eternal is its own vehicle. Ganesha is the God who removes obstacles, gives the understanding of and advance in Jyotish, showers learning and wealth and is the true Lord God. The bewildering array of Gods and Goddesses in Hinduism is nothing but an effort to emphasize the fact that no matter where one looks one shall find an attribute of Godness, another God. But there is only one power, one God, one divinity. Thus if one is not acquainted with that enchanting form of Lord Ganesha[7] it is not that he is not of the realm or benefic worlds blessed by Ganesha. At the most he may be unaware of how to derive the joy and wisdom that meditating on Ganesha’s divine Reality can foster. These can also be called the blessings of Ganesha. Ritual, worship and form are human efforts to focus the individual soul on that formless Ultimate Reality. The silent, world-encompassing love of the roots of Hinduism is a great chance for him who wants to expand himself, to try and transcend divisions and boundaries. Certainly, it will be a Utopia to expect phenomenal reality to conform to this view, as has been proved when the unbelievable spiritual boons received in this land, were ground into humiliation by invaders and imperial colonizers. For anyone who appreciates the bottomless wisdom of India, it can be disconcerting to see the filth, poverty and the shortsighted inferiority that assails the modern Indian masses, leading to a shameful equating of poverty and spiritual advance. The enormous wealth of India, even at the material level ought not be viewed as offending against some implied condition that truth and original search for it must be accompanied by reluctance, defeatism, and impracticality. The huge tolerance of India of other faiths and policies of no conquest of other territories despite being attacked by ceaseless cross-border terrorism and unambiguous wars is a worthy lesson. India must never succumb to protecting their Gods with similar zeal, as do others in certain instances. What can be avoided is pseudo-secularism and what can be furthered are cultural study and the practice and research pertaining to the outrageously divine occult of India in a grossly difficult world.

It is crucial to get political when one practices the spiritual in real contexts. What exists is nothing but the divine inviting to have its triggers explored. The scope of this enactment is so large that final judgments about the nature of the world have not been arrived at after such a long stay on the planet, even if this duration is calculated according to the parameters of modern physical sciences. The various speculative interpretations have been so joyous and esoteric that those involving themselves with their creation and study have been termed geniuses. It is this vastness of scope that prohibits leaning on Omens and Numerology even though these can be employed with great profit as supplements to Jyotish. One cannot alter Karma by choosing auspicious numbers or by sticking priority on a Nimitta[8]. These are supplements and this fact will become clear when Jyotish is consistently practiced and meditated upon. The same can be said of Gems and Mantras[9]. In a potently destined time, Upayas[10] do not alter the path of misery if that is what is destined. Yet, these are standard parts of a valid Jyotish and thus it is automatically evident that in times that involve both unshakeable difficulty and possibilities of improvement through exercise of free will (Dridha-Adridha[11] Karma) Vedic remedies ought to alleviate matters somewhat if the stipulated conditions are met with. Indeed, even in times of Dridha Karma, say in the active phases of Shani[12] such as Sade-Sati[13] conjoined with other horoscopic factors that point to an affliction in the areas touched by the Sade-Sati, a meditating on Shani’s mythic reality and chanting the spiritually empowered Mantras pertaining to Him shall lead to some sort of perceived relief, if only at a psychological level. It is always possible to label things of this nature by some skeptical term such as autosuggestion but with that mental doubting we are not presently concerned.

Jyotish appears to be the most potent spiritual tool available to mankind in deciphering patterns of life. It seems to go far beyond the scope of just intellect and taps into zones of rather unbelievable, simple mapping of Karmas so that real life situations can be judged effectively and accurately. Still, it will only be useful to not imagine that Jyotish principles as we know them today, if applied all at once to a horoscopic entity, a virtually impossible feat, would yield in clear-cut visibility of all events of a native’s life. That is simply beyond the scope of Jyotish. And this is so when innumerable dicta lie hidden in the dust of Indian history, and scores of others possibly destroyed by invading hordes. To add to this possible literature, there is a strong view that secrets of interpretations lie concealed in family traditions, the carriers of which are unwilling to part with them.

Two suggestions come to mind:

1. Life on the planet was envisaged on the planet. This may be tautological but clarifies the sterling emphasis on the planet. If this were not so, life would have been contemplated in one of the worlds inhabited by those who have attained emancipation. It also confirms the indignation that rises when one is confronted with a spiritual being who exhibits confusing reservations in one area of life and it is later discovered that very area was the most afflicted in his own life. The point is that except for the enormously gifted, Maya, the Goddess, always exercises a pull in this world, in some manner or means. Upward growth must be in and through the world and this fact ought to be naturally assimilated.

2. Tolerance within Jyotish practice and in life is essential. By tolerance in Jyotish is meant an understanding of what it is and is not capable of doing, its limits and great blessings and that Adhikara[14] varies from person to person in spiritual advance.

Fortunately, Jyotish tolerance has a highly positive facet as well. It implies a liberal expansion of astrological thought in India. Parashar[15] has recommended Vimshottari Dasha[16] as the best Dasha for the Kaliyug[17] and indeed it has proved to be thus in practice. But there are very many Dasha systems in Jyotish that can be used to supplement understandings gleaned from Vimshottari, some of them elaborated by Parashar and others by several other classical writers of Jyotish. Upon a reading of the books written by Mr. Sanjay Rath, esteemed Jyotish writer, Guru and scholar, it becomes clear that Dashas have a far greater scope than has been commonly accepted by the solitary practice of the incredibly effective Vimshottari. This very fact widens the scope of Jyotish immensely and aids the idea of Jyotish tolerance. Since specific conditions in the chart may entail application of varied Dasha systems and, indeed, the Vimshottari itself is deemed capable of being started from Lagna[18], in case this reference point is stronger than the Chandra Nakshatra[19], it becomes easier to appreciate the point that a great array of factors contribute towards precipitating a horoscopic condition, let alone extra-astrological factors acting upon life.

In the practice of contemporary Jyotish, it will be useful to remember that there are divisions in schools of thoughts that alter the interpretative results drastically. According to Mr. K.N. Rao, the writers of Light on Life and Mr. P.S. Sastry, the reckoning of Arudha Padas[20] does not involve any exceptions and it is said to be a simple business of counting from the lord of a house as many signs as it is distant from its own house. Whereas in Mr. Rath’s work, it is asserted that the Arudha of a house cannot fall in itself, based on the rationale that external realities of any matter are Mayik[21] in nature and cannot be identical with the metaphysical truth contained in a Bhava[22]. Likewise, all through the available texts on Jyotish a variance of opinions will be encountered that can be disconcerting to say the least but can also fuel a broader understanding of the subject matter and a learning by doing approach. Again, in Light on Life, by Hart de Fouw and Robert Svoboda, two authors who are said to have trained extensively under Indian Gurus and exhibit a deep knowledge of the subject, hold that the Panch Mahapurusha Yogas[23] are to be reckoned in the Trikona[24] Bhavas in addition to the Kendras[25]. Others restrict the applicability of this Yoga to the Kendra Bhavas only.

The following important points emerge from the works of Mr. Sanjay Rath:

Ø There is a significant common ground in the teachings of Parashara and Jaimini and that to assert any degree of mutual incompatibility in the two shall only be to the detriment of Jyotish practice.

Ø The tendencies to diffusion and interconnectivity are best seen in the concept of Argala advocated by Parashar. Even though this has sparked discomfort on an astrology list administered by a disciple of Mr. Rath, in the sense, that there appear to be far too many factors to take into account with these simultaneous applications of concepts and systems, it is well indicative of just how many variables are capable of influencing a facet of life at any given point in time.

Ø Even though primacy is to be undoubtedly accorded to the Vimshottari since it is by far the best timing tool in Jyotish, the Narayan Dasha as laid down by Jaimini is said to give equally good or even better results. The gist of this contention appears to be that since Vimshottari starts from a Nakshatra it is more indicative of the mental state of a person while Narayan embodies more deterministic patterns as they manifest in the life of a native. Having heard this argument, we all know that Vimshottari has almost exclusively furnished interpretations for a long time now for modern Jyotishis and Parashar’s recommended Dasha is in no danger of being overwhelmed. Nor could this be the intention behind revealing the magnificence of another timing technique. The idea is to combine various Dashas to arrive at a greater understanding of horoscopic realities.

Ø Mr. Rath has elaborated the differences between Phalita[26] and Ayur[27] Dashas and most of his writings show the traditionalist Guru-oriented approach to Jyotish. Thus, whereas the statistical approach reigned supreme for a while and worked as the main channel through which Jyotish achieved this popular resurgence in various areas of the globe, the deep beauty of relating concealed modes of interpretation as laid down by the ancient sages is probably the way forward.

Ø The systemic role of the Arudha Padas as described by Parashar and Jaimini has been elaborated and implications of these are discussed frequently at the aforementioned Jyotish discussion list and it may not be excessive to assert that it forms the cutting edge of Jyotish growth as of today.

It would be equally pertinent and objective to point out that even with these multifarious techniques researched and employed from the classics, by some seriously involved practitioners and students, teachers and professionals, there are completely wrong predictions given. Occasionally these will be put up at websites owned by these researchers with considerable confidence and might even be in opposition to common sense, say against political ground realities, and then when they are proved wrong, hastily withdrawn. Even more learned people are apt to go totally off the mark in their predictive assessments. Now, in all fairness, this is not likely to be a fallout of any want of Jyotish knowledge. If anything, in some cases it may be a failure to assimilate it properly and arrive at a conclusion. In some instances it will be a case of self-admitted bias (!) for or against the subject of the prediction. This is an instance of Mayik pulls not at all diminishing with learning.

It is certain that Jyotish furnishes, through its predictive ability, a proof of the existence of divine power in this world that is not forthcoming in the arid world of philosophical musing. This in itself is a tremendous gift. It consolidates the free willed aspects of a psychological approach to astrology into deterministic comfort that things in life are surely the work of forces beyond our complete rational control. It can forcefully be argued that free will only exists in trace elements through Jyotish factors like the Upachaya Bhavas[28] and that human sojourn on this Graha is heavily conditioned by Karmas and functional reference-frames that are divine in nature. On the other hand, the understanding that an individual can never resonate with the complete power of the Cosmos must alleviate the strain that the nature of Jyotish can bring up in the mind of the practitioner, with the idea that he must at all costs take the predictive leads of Jyotish and proclaim cosmic verdicts. It does not stand to reason. Another possibility is that, except in certain cases, profound research into the sheer predictive power of the systems and tools of Jyotish might not be accompanied by the ability to proffer holistic, relevant and contemporaneously valid consultancy to clients, who may need psychoanalytical support along with spiritually or religiously deterministic models of interpretation. For one thing, not every gifted Brahmin might be able to learn Sanskrit, casting doubt on the idea of any deep research based on original texts or fragments thereof that are available to us but may offer excellent and learned services based on the tested benefits he might derive from the researches of other scholars who do have expertise in Sanskrit and an inclination to arrive at valid conclusions about dubious or as yet undiscovered facets of what the sages might have meant by certain utterances. The possibilities of an eclectic type are many in this direction and can be explored by people with destined skills, in whatever combinations they may be received or cultivated. For example, there is no need to shout down immediately curative Allopathy just because Ayurveda furnishes such profound insights into the nature of the human constitution, or vice versa. The both/ and approach can come in very handy here and might allow specific area focus leading to better results. The same thinking can be applied to consultancy in Jyotish.

Apart from the much discussed differences in Ayanamsha and other astronomical preferences related to Jyotish calculations, the fact that just as the consulter is undergoing a set of dynamic influences modifying the static patterns of his natal chart at any given time, so too the Jyotishi[29]. As sainthood is a rather difficult thing to attain, it is plausible to deem the words of the Jyotishi being significantly coloured by the flux of changing Jyotish factors as they apply to him at the time. This suggests that prediction and consultancy is relative and that accuracy or fineness of consultancy given is as much a residue of the cosmic play as is occasional inaccuracy and irrelevance, all others factors being constant. For example, this writer’s inclusive and experimental approach to spiritual exercise and religious contemplation, a willingness to adhere to a standard, central dictum of Hinduism: Vasudaiva Kutumbakam[30] could be attributed to a Guru Mahadasha in the 5th House of religion and spirituality and being in the sign of Dhanu[31] it would bring in liberal, philosophical propensities of the Kalpurusha[32]. (A reluctance to visit unknown cousins of the human family in Jammu & Kashmir, Iraq, Gaza, Burma and Indonesia just yet could be attributed to the excellent coverage on BBC World and CNN.) To those who support such an attitude, the willingness to include everybody in spiritual brotherhood could be a function of the genuinely spiritual Ketu who owns the Nakshatra of Moola where Guru is posited. They may say Ketu is also a Karaka of foreigners and also that since it is placed in the 12th House of foreigners; it is only natural that everybody be included in the flurries of creative intelligence (5th H). Some might go as far as to say that these thoughts emanate from the Galactic Center that lies in Moola and that these observations might be somewhat valid after all. Others who do not advocate such a view might notice the Argala[33] of Rahu[34] on Guru from the 6th House and might mutter that apart from facilitating a passing acquaintance with the English language, this Rahu is also afflicting the Guru with His foreign attributes, more so since there is a perpetual Rashi Drishti[35] of Rahu to the Lagna[36]. A lot can depend upon the astrological factors operating on the Jyotishi at the time of interpreting the chart.

Interpretation can also turn on factors such as the mean or true position of Rahu and Ketu[37]. Scholars at Bhartiya Vidya Bhawan[38] are on record saying the true position of the nodes has given them better results while others, such as those associated with Sri Jagannath Vedic Center[39] maintain that mean position is in better accord with the near perpetual retrogression of the nodes. In this writer’s chart, this can alter the position from being a Nakshatra exchange between Guru and Ketu to Ketu being posited in Pushya[40] according to the latter view. Also the nodes change their Navamsha[41] position from being Vargottama[42] to another. The interpretation of Varga Kundalis[43] has also altered its tenor over the years. An opinion was prevalent that advised the judgment of a particular house lord with respect to that very lordship in the Varga Charts such as Navamsha and Dashamsha. It would probably be a good idea to continue to indulge in this exercise. The crucial advice that a Graha’s strength be judged in the Varga charts is probably an important indicator of the results that Graha shall give when a Dasha activates it. This is different from the opinion current now that Grahas be judged with respect to their lordship in the Varga charts and that the latter be considered as independent charts in themselves. Not just this; Arudha Padas are calculated in these charts and specific life areas elaborated after having gleaned broad tendencies from the natal chart. This is a far cry from the situation where it was being doubted if aspects would at all be legitimate in these charts.

Once again it would serve us well to appreciate the sheer magic of what we do as Jyotishis when we delve into horoscopic secrets. An interesting historical fact is that Jaimini couched his Shlokas[44] in a Sanskrit numerological code to conceal the Bhavas and Rashis he meant. Only when the code is addressed and the resultant number reversed and divided by twelve can one arrive at the house Jaimini intends in a given statement! Obviously, he considered these verses of great importance. Again, Navamsha could be of greater import than merely being a very important divisional chart if we were to ponder the great focus Jaimini has placed on this chart by elaborating on combinations pertaining to Karakamsha[45] and Navamsha Lagna. Though there has been a considerable amount of literature lost the hope is for traditional secrets to emerge from families in possession of them as too for a resurfacing of lost verses in a similar manner.

In real terms, the surrounding myths can be extremely useful for living life in Jyotish, more so if their eternal reality is explored along with Jyotish as it illumines the path. An excellent example is the rendering of Shani’s archetypal Sade-Sati in the life of Raja Vikramaditya by Dr. Robert Svoboda in The Greatness of Saturn. This text does not deal with Jyotish formulae but can be a magical landmark in the life of a person undergoing the Sade-Sati. It might be realized with a sense of shock that the archaic essence of this Gochar has not altered since the days of Vikram and that much the same effects are likely to resonate with their typical tenor in the life of a person today. The book is loaded with a crucial and valuable attribute: it is very real. This could be so since Dr. Svoboda spent his Sade-Sati in India learning about Shani and thus the book transcends the materialist mythology that has sufficed as a guide map for seekers in the absence of convincing living myths. Just like the story it worships, the book too is alive and the author considers the reader to have been found by the book rather than the other way around. Reading myths that are alive and communicate directly with the seeker can fill the aspirant with awe and then Jyotish shall not be a mere subject but an undertaking that is nothing short of divine.

Writers such as Dr. K.S. Charak, a Surgeon and Vedic Astrologer, have again highlighted the areas where Jyotish is virtually undeveloped. One such zone is the domain of astro-medical diagnosis. While timing of an illness can be done with greater ease, the actual illness is a far more difficult proposition to determine, even though broad areas of affliction can be pointed out in advance. Other areas include the lukewarm nature of transits whether reckoned from Lagna or the Moon in Dridha Karma times. In such periods, the all-important Graha seems to swallow up the phenomenon of transit. Although it is well known that transits are secondary tools at best, especially if they are not those of the Dasha planets, it is surprising to se them gobbled up by overwhelming Grahas in a given phase. Importantly, however, they must continue to be an important part of chart interpretation in lighter, more open times. In much the same manner, colour therapy and the attention to particular types of food might work better in a negative way in Dridha times. For instance, what not to do, might be a better way to exercise these remedies since the positives one attempts will require heavy belief on the part of the person for them to have yielded fruits. Obviously what is overpoweringly destined, say in a conventionally negative way, is unlikely to be altered by wearing only a benefic colour. In any case, there is no saying that chanting of Mantras and wearing of certain colours and eating of certain foods did not divert greater evils. This part of it is a bit iffy.

Absolutes do not abound on this planet and Jyotish is no exception, at least for us in Kaliyug. It can enhance life just as it is and that is by no means a small gift.

ANURAG SHARMA.

DEHRADUN.INDIA.

Selected Reading:

1. Astrology Of The Seers by David Frawley. (Motilal Banarasidass, Delhi.)

2. Essentials of Medical Astrology by Dr. K.S. Charak. (Uma Publications, New Delhi.)

3. Subtleties of Medical Astrology by Dr. K.S. Charak. (Uma Publications, New Delhi.)

4. Light on Life: An Introduction to the Astrology of India by Hart de Fouw and Robert Svoboda. (Penguin, New Delhi.)

5. The Greatness of Saturn by Dr. Robert Svoboda. (Rupa, Delhi.)

6. Jaimini Maharishi’s Upadesa Sutras Translated by Sanjay Rath. (Sagar Publications, New Delhi.)

7. Crux of Vedic Astrology: Timing of Events by Sanjay Rath. (Sagar Publications, New Delhi.)

8. Narayana Dasa by Sanjay Rath. (Sagar Publications, New Delhi.)

9. Vimshottari and Udu Dasas by Sanjay Rath. (Sagar Publications, New Delhi.)

10.How to Judge a Horoscope, Vols.1&2 by Dr. B.V. Raman. (Motilal Banarasidass.)

11.Three Hundred Important Combinations by Dr. B.V. Raman. (Motilal Banarasidass.)

12.Masks of God, Vols. 1,2,3&4 by Joseph Campbell. (Souvenir Press, London.)

[1] Mother Earth

[2] Absolutely determined fate

[3] Concluding portions of the Vedas called Vedanta: philosophical basis of the Vedas.

[4] Religious procession

[5] Stages of life

[6] Following the righteous path

[7] A God in Hinduism

[8] Omen

[9] Sacred formulae

[10] Remedial measures

[11] Karma not entirely determined

[12] Saturn

[13] Transit of Saturn before, in and after the constellation housing the natal Moon, lasting seven and a half years.

[14] Legitimate right

[15] Indian sage who composed the Brihat Parashara Hora Shastra, arguably the most important Vedic Astrology treatise of India.

[16] A system of planetary periodicity, literally one hundred and twenty years, usually taken to begin from the lunar mansion occupied by the natal Moon.

[17] One of the Major Ages in cyclical Hindu reckoning, considered the most degraded of the lot, in operation now.

[18] Ascendant

[19] Lunar mansion occupied by the natal Moon.

[20] Denoting external manifestations of realties signified by the various houses.

[21] Illusory, considered from the standpoint of the Ultimate Reality, beyond names and forms.

[22] House

[23] Five Great Men Combinations, occurring when Mars, Mercury, Jupiter, Venus or Saturn occupy their own or exaltation signs.

[24] Trines

[25] Quadrants

[26] Relating to fruits or events.

[27] Relating to longevity.

[28] Houses 3,6,10 & 11: the houses of growth embodying, inter alia, human free will, effort and growth over time.

[29] Vedic/Hindu Astrologer.

[30] The world is your family.

[31] Sagittarius

[32] Cosmic Man

[33] Intervention

[34] North Node of the Moon.

[35] Sign aspect

[36] 11th, June 1972; 10:15AM; Cuttack, Orissa, India.

[37] South Node of the Moon.

[38] Vedic Astrology Institute in New Delhi.

[39] Vedic Astrology Institute

[40] Lunar mansion in Cancer, lorded over by Saturn.

[41] Ninth Harmonic Chart.

[42] Occupying the same sign in the Navamsha as in the natal chart.

[43] Divisional charts.

[44] Sanskrit verses.

[45] Sign occupied by the Atmakaraka, the planet farthest advanced by degrees irrespective of signs, in the Navamsha chart.