tag:blogger.com,1999:blog-74074442024-03-25T15:51:49.137+08:00VarahamihiraThe pages here would contain articles on various topics of Jyotish. Please visit regularly as I shall update these pages frequently.
I express my gratitude to Sri Jagannath Center (SJC) & Pt. Sanjay Rath, my Guru for helping me advancing in my Jyotish Studies.Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comBlogger144125tag:blogger.com,1999:blog-7407444.post-82483340933312228962018-09-24T21:38:00.021+08:002021-02-22T00:51:11.711+08:00The Rahu - Ketu Story<p style="text-align: left;"></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span lang="EN-GB"><span>Rāhu and Ketu are unique in Vedic
Astrology as they are called the Chaya Graha. However, it is not easy to
determine where they belong to in the entire discipline. Many texts which have
defined the results accrued due to placement of Grahas in different Bhavas and Rāśi
are silent regarding these two Grahas. Many believe that they give results
merely due to association with other Grahas/ Dispositor and do not have any
results on their own. There are many opinions regarding them, which is kind of understandable
since these are Shadowy Planets. Hence, ita logical to think that they position
in this discipline of Vedic-Astrology will also be shadowy!<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><span lang="EN-GB">The mythology about Rāhu Ketu is widely
known among those who are interested in Indian mythology or Theology. It goes
somewhat like this. After the churning of the ocean (Samudra Manthana), when
the Pitcher (Kalasa) of Amrita (Nectar) was obtained, Lord Vishnu decided to favour
the Suras (the clan of the Luminaries, Surya and Chandra) or the Devas
(followers of Diva-Light) to part with the Nectar. Rāhu disguised as one of the
Sura, stood in the queue of the devas to get a portion of the nectar. At the
moment when Rāhu was able to get some Amrita in his disguise, Surya and Chandra
could see through the veil and blew up Rāhu's disguise. Lord Vishnu without
delay severed the head of the Asura (follower of darkness) from the trunk.
However, it was already too late as Amrita was already drunk by Rāhu. Hence,
although the head got severed from the Trunk, he did not die, but became two
entity who are bound by each other by invisible thread. So, although they are
different, but they are always connected in a formation whereby Rāhu wants to
get connected with the Trunk again, but that does not happen. The Amrita caused
Rāhu-Ketu to attain eternal life and accepted in the class of Graha, one who
has given the authority to cause Graha</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a
(eclipse people's mind and soul). After this episode, Rāhu became an eternal
enemy of the Sun and Ketu of the Moon. Their association with the luminaries
cause them to suffer in their judgement or health! Rāhu is of Airy element
troubles the Fiery Sun and Ketu of the Fiery element, troubles the Watery Moon.
While Rāhu has the ability to cloud (eclipse) the soul (Sun) causing the
judgement ability to go awry, Ketu can afflict the mind and body ruled by the
Moon.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">Mahar</span></b><b><span lang="EN-GB">ṣ</span></b><b><span lang="EN-GB">i Parāśara has given references of Rāhu
& Ketu in couple of places in his immortal classics B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra. This establishes
beyond doubt, the status of these bodies are Grahas. Some of them are as
follows:</span></b><span lang="EN-GB"><o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><div class="MsoBodyText" style="text-align: left;"><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 2.5-7.</span></b><span lang="EN-GB"> From Sūrya the incarnation of Ram, from Candra that of K</span><span lang="EN-GB">ṛṣṇ</span><span lang="EN-GB">a, from Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala that of Narasimha,
from Budha that of Buddha, from Guru that of Vamana, from Śukra that of
Parashuram, from Śani that of Kūrma (Tortoise), from Rāhu that of Varāha (Pig)
and from Ketu that of Mīna (Fish) occurred. All other incarnations than these
also are through the Grahas. The beings with more Paramātmāñśa are called
divine beings.<o:p></o:p></span></span></span></span></span></span></span></span></p></div><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 3.4-6</span></b><span lang="EN-GB"> Actually Sūrya has no motion. His motion is an apparent one, as
viewed from the rotating earth. Other Grahas, including the nodes, have varied
rates of motion. The average daily motions of the Grahas, which are not,
however standard, are, as follows: Sūrya 1, Candra 13-15, Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala 30-45’, Budha 65-100’, Śukra 62-82’, Guru 5-15’, Śani 2’, Rāhu/
Ketu 3’.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 3.10.</span></b><span lang="EN-GB"> Names of Grahas. The names of the nine Grahas, respectively, are
Sūrya, Candra, Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, Budha, Guru, Śukra,
Śani, Rāhu and Ketu.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 3.14-15.</span></b><span lang="EN-GB"> Graha cabinet. Of royal status are Sūrya and Candra, while Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala is the Army chief. Prince-apparent is Budha. The ministerial
Grahas are Guru and Śukra. Śani is a servant. Rāhu and Ketu form the Graha
Army.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 3.30.</span></b><span lang="EN-GB"> Description of Rāhu and Ketu. Rāhu has smoky appearance with a blue
mix physique. He resides in forests and is horrible. He is windy in temperament
and is intelligent. Ketu is akin to Rāhu.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 3.41-44.</span></b><span lang="EN-GB"> Other matters. Rāhu rules the outcaste, while Ketu governs mixed
caste. Śani and the nodes indicate anthills. Rāhu denotes multi-coloured
clothes and Ketu rags. Lead and blue gem belong to Rāhu and Ketu. Sūrya, Candra,
Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, Budha, Guru, Śukra and Śani in their
order govern red silken, white silken, red, black silken, saffron, silken, and
multi-coloured robes.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 3.45-46.</span></b><span lang="EN-GB"> Seasons of Grahas. Vasanta, Grī</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">ma, Var</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">ā, Śarada, Hemanta and Śiśira
are the six </span><span lang="EN-GB">Ṛ</span><span lang="EN-GB">tus (or seasons),
respectively, governed by Śukra, Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala,
Candra, Budha, Guru and Śani. Rāhu and Ketu denote 8 months and 3 months,
respectively.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 3.47.</span></b><span lang="EN-GB"> Dhatu, Mūla and Jīva Divisions. Dhatu Grahas are Rāhu, Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, Śani and Candra, while Sūrya and Śukra are Mūla Grahas. Budha,
Guru and Ketu rule Jīvas.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 9.7-11.</span></b><span lang="EN-GB"> If Śani and Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala give a Drishti to
Lagna, as the luminaries are yuti with Rāhu (elsewhere), the child will live a
fortnight. Immediate death of the child along with its mother will occur, if
Śani is in Karm Bhava, Candra in Ari Bhava and Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala in Yuvati Bhava. One will immediately go to the abode of Yama,
if Śani is in Tanu Bhava, while Candra and Guru are in their order in Randhra
and Sahaja Bhava. Only a month will be the span of one’s life, who had Sūrya in
Dharma Bhava, Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala in Yuvati Bhava and
Guru and Śukra in Lābha Bhava. All Grahas (any Graha) in Vyāya Bhava will be
the source of a short life, specifically the luminaries, Śukra and Rāhu. But
the Drishti of these four Grahas (on Vyāya Bhava) will counteract such evils.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 9.25.</span></b><span lang="EN-GB"> Should Dhana Bhava be occupied by Rāhu, Budha, Śukra, Sūrya and
Śani, the child’s birth has been after its father’s death, while even the
mother will face early death.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 9.31.</span></b><span lang="EN-GB"> Guru, Śani and Rāhu, respectively, posited in Tanu, Dhana and
Sahaja Bhava will cause mother’s death early.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 9.37.</span></b><span lang="EN-GB"> Remote will be the possibility of one’s father sustaining, if Sūrya
is in Yuvati, while Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala is in Karm and Rāhu
is in Vyāya Bhava.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 9.42.</span></b><span lang="EN-GB"> The father will not see the native till his (the native’s) 23rd
year, if Rāhu and Guru are together in an inimical Rāśi identical with Tanu, or
Bandhu Bhava.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 13.8.</span></b><span lang="EN-GB"> Loss of Wealth through the King. Should the Lords of Dhana and Lābha
Bhava be relegated to Ari, Randhra, or Vyāya Bhava, while Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala is in Lābha Bhava and Rāhu is in Dhana Bhava, the native will
lose his wealth on account of royal punishments.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 14.7-11.</span></b><span lang="EN-GB"> Number of Brothers and Sisters. If Budha is in Sahaja Bhava, while
Sahaja’s Lord and Candra are together, as the indicator (Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala) joins Śani, the effects are: there occurred the birth of an
elder sister and there will be younger brothers. Furthermore, the third brother
will die. Should Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala be yuti with Rāhu,
while Sahaja’s Lord is in his debilitation Rāśi, there will be loss of younger
brothers and/ or sisters, while three elder brothers and/ or sisters were
attained by the native. If Sahaj’s Lord is in an angle, while the significator
(Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala) is exalted in a trine and be yuti with
Guru, 12 will be the number of total co-born. Out of these two elders and the
3rd, the 7th, the 9th, and the 12th of the younger co-born will be short-lived,
while six of the said twelve will be long-lived.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 16.14.</span></b><span lang="EN-GB"> If Putra’s Lord is in a Movable Rāśi, while Śani is in Putra, as Rāhu
is with Candra, the child (so born) is of questionable birth.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 16.21.</span></b><span lang="EN-GB"> The native will at the age of 32 lose his child, if Rāhu is in Putra,
Putra’s Lord is in Yuti with a malefic and Guru is in debilitation.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 16.24-32.</span></b><span lang="EN-GB"> Number of Children. There will be 10 sons, if Bandhu Bhava and Ari
Bhava are occupied by malefics, while Putra’s Lord is in deep exaltation,
joining Lagna’s Lord, as Guru is with another benefic. Nine will be the number
of sons, that one will beget, if Guru is in deep exaltation, as Rāhu is with
Dhana’s Lord and Dharma is occupied by its own Lord. There will be eight sons,
if Guru is in Putra, or Dharma Bhava, while Putra’s Lord is endowed with
strength and Dhana’s Lord is in Karma Bhava. Śani in Dharma Bhava, while
Putra’s Lord is in Putra itself, gives 7 sons, out of which twins will be born
twice. If Putra’s Lord is in Putra in Yuti with Dhana’s Lord, there will be
birth of 7 sons, out of which 3 will die. Only one son is denoted, if there be
a malefic in Putra Bhava, while Guru is in the 5th from Śani, or vice versa. If
Putra Bhava has a malefic in it, or, if Śani is in the 5th from Guru, the
native will beget offspring only through his second, or third wife. Should
Putra be occupied by a malefic, while Guru is yuti with Śani in Putra Bhava, as
Lagna’s Lord is in Dhana Bhava and Putra’s Lord is yuti with Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, one will live long, but lose his children one after the other,
as they are born.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 17.3-5.</span></b><span lang="EN-GB"> Relatives Affected. The Kāraka of a relative, or the Lord of such a
Bhava, joining Ari’s Lord, or being in Ari, or Randhra Bhava, indicates ulcers/
bruises to such a relative, like father. Sūrya with such lordship and in such a
Bhava denotes such affectation of head, Candra of the face, Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala of the neck, Budha of the navel, Guru of the nose, Śukra of the
eyes, Śani of the feet and the Rāhu and Ketu of the abdomen.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 17.7-8½.</span></b><span lang="EN-GB"> Leprosy. Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, or Budha, having
ownership of the ascending Rāśi and joining Candra, Rāhu and Śani, will cause
leprosy. If Candra is in Lagn, which is not however Cancer, and be with Rāhu,
there will occur white leprosy. Śani in place of Rāhu will cause black leprosy,
while Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala similarly will afflict one with blood-leprosy.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 17.9-12½.</span></b><span lang="EN-GB"> Diseases in General. When Lagn is occupied by the Lords of Ari and Randhra
Bhava along with Sūrya, the native will be afflicted by fever and tumours. Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, replacing Sūrya, will cause swelling and hardening of the
blood vessels and wounds and hits by weapons. Budha so featuring will bring in bilious
diseases, while Guru in similar case will destroy any disease. Similarly, Śukra
will cause diseases through females, Śani windy diseases, Rāhu danger through
low-caste-men and Ketu navel diseases. Candra in Yuti with the Lords of Ari and
Randhra Bhava will inflict dangers through water and phlegmatic disorders.
Similar estimates be made from the respective significators and Bhavas for
relatives, like father.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 17.13-19½</span></b><span lang="EN-GB"> Timing of Illness. The native will be afflicted by illness
throughout life, if Śani is with Rāhu, while Ari Lord and 6th Bhava are yuti
with malefics. One will suffer from (severe) fever at the age of 6 and at the
age of 12, if Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala is in Ari, while
Ari Lord is in Randhra. If the Candra is in Dhanu/ Mīna, while Guru is in Ari
from Lagn, one will suffer from leprosy at the age of 19 and 22. If Rāhu is in
Ari, Lagna Lord is in Randhra and Mandi is in an angle, consumption will
trouble the native at the age of 26. Spleen disorders will be experienced at
the age of 29 and 30 if the Lords of 6th and 12th are in exchange of their
Rāśis. Śani and Candra together in Ari will inflict blood-leprosy at the age of
45. If Śani is with an inimical planet, while Lagn Lord is in Lagn itself,
windy disorders (like rheumatism) will trouble the native at the age of 59.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 17.20-22.</span></b><span lang="EN-GB"> Unfortunate years. Should Candra be yuti with Ari Lord, while the
8th Lord is in Ari and the 12th Lord is in Lagna, the native will be troubled
by animals at the age of eight. O Brāhma</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a, if Rāhu is in Ari, while Śani is in Randhra from the said Rāhu,
the child will have danger through fire at the age of 1 and 2, while in Sahaja
year birds will bring some evils.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 17.23-25.</span></b><span lang="EN-GB"> Unfortunate years (continued). Danger through water will have to be
feared during Putra and Dharma years, if Sūrya is in Ari, or Randhra, while
Candra is in Vyāya from the said Sūrya. Śani in Randhra, as Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala is in Yuvati, all cause smallpox in Karma year and in 30th year
of age. If 8th Lord joins Rāhu in an angle/ trine from Randhra Bhava and be in
Randhra in Navāñśa, the subject will be troubled by swelling of blood vessels,
urinary disorders etc. during the 18th year and the 22nd year.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 18.7-8½.</span></b><span lang="EN-GB"> Miscellaneous matters. The native will befriend barren females, if
Sūrya is in Yuvati. Candra therein will cause association with such female, as
corresponding to the Rāśi, becoming Yuvati. Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, placed in Yuvati, will denote association with marriageable
girls (those with menses), or with barren females. Budha indicates harlots,
mean females and females, belonging to traders’ community. Wife of a Brāhma</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a, or a pregnant female will be in the native’s association, if Guru
is in Yuvati. Base females and females, having attained their courses, are
denoted by Śani, Rāhu/ Ketu in Yuvati.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 18.33.</span></b><span lang="EN-GB"> Should Śukra be in Dharma from Dharma (i.e. in Putra Bhava), while Rāhu
is in one of the said Bhavas (i.e. in Putra/ Dharma), marriage will take place
during 31st, or 33rd year.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 18.35-39.</span></b><span lang="EN-GB"> Timing of wife’s death. Loss of wife will occur in the 18th year,
or 33rd year of age of the native, if Yuvati Lord is in fall, while Śukra is in
Randhra. One will lose his spouse in his 19th year, if Yuvati Lord is in the
8th, while Vyāya Lord is in Yuvati. The native’s wife will die within three
days of marriage due to snake bite, if the native has Rāhu in Dhana and Mangala
in Yuvati. If Śukra is in Randhra, while his depositor is in a Rāśi of Śani,
death of wife will take place during the native’s 12th, or 21st year of age.
Should the ascendant Lord be in his Rāśi of debilitation, as Dhana Lord is in
Randhra, loss of wife will occur in the 13th year of age.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 18.42.</span></b><span lang="EN-GB"> Death of wife. lf Ari, 7th and 8th are in their order occupied by Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, Rāhu and Śani, the native’s wife will not live (long).<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 20.13-25.</span></b><span lang="EN-GB"> Yogas for Father’s Death. The father of the native would have died
prior to the native’s birth, if Sūrya is in Ari, Randhra, or Vyāya Bhava, as Randhra’s
Lord is in Dharma Bhava, Vyāya’s Lord is in Tanu Bhava and Ari’s Lord is in Putra
Bhava. Should Sūrya be in Randhra Bhava, while Randhra’s Lord is in Dharma, the
native’s father will die within a year of his birth. If the Lord of Vyāya Bhava
is in Dharma Bhava, while Dharma’s Lord is in its debilitation Navāńś, the
native’s father will face his end during the 3rd, or the 16th year of the
native. Death of father will occur in the 2nd, or the 12th year, if Lagna’s
Lord is in Randhra Bhava, as Randhra’s Lord is with Sūrya. Should Rāhu be in
the 8th from Dharma, as Sūrya is in the 9th from Dharma, death of father will
take place in the 16th, or the 18th year of the native. If Śani is in the 9th
from Candra, as Sūrya is with Rāhu, the native’s father will die in the 7th, or
the 19th year of the native. The native in his 44th year will lose his father,
if Dharma’s Lord is in Vyāya, as Vyāya’s Lord is in Dharma. If Lagna’s Lord is
in Randhra Bhava, as Candra is in Sūrya’s Navāńś, the native in his 35th, or
41st year will lose his father. One will lose his father in the 50th year, if Sūrya,
being the Lord of Dharma, is conjunct Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala and Śani. If Sūrya is in the 7th from Dharma Bhava, as Rāhu is
in the 7th from Sahaj Bhava, the 6th, or 25th year of the native will be fatal
for father. If Śani is in the 7th from Randhra Bhava, as Sūrya is in the 7th
from Śani, the ages of 21, 26, or 30 will be fatal for the father. If Dharma’s
Lord is in its debilitation Rāśi, while his dispositor is in Dharma Bhava, the
native will lose his father at the age of 26, or 30. Thus the Jyoti</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">īs may know the effects.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 20.30.</span></b><span lang="EN-GB"> Lack of Fortunes. If Rāhu is in the 9th from Dharma Bhava, as his
dispositor is in Randhra Bhava and Dharma’s Lord is in fall, the native be
devoid of fortunes.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 21.3.</span></b><span lang="EN-GB"> If Karm’s Lord is devoid of strength, the native will face
obstructions in his work. If Rāhu is in an angle, or in a trine, he will
perform religious sacrifices, like Jyoti</span><span lang="EN-GB">ṣṭ</span><span lang="EN-GB">oma.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 21.6.</span></b><span lang="EN-GB"> If the Lord of Karm Bhava is relegated to Randhra Bhava along with Rāhu,
the native will hate others; be a great fool and will do bad deeds.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 21.11.</span></b><span lang="EN-GB"> Should Rāhu, Sūrya, Śani and Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala be in Lābha Bhava, the native will incur cessation of his
duties.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 23.9.</span></b><span lang="EN-GB"> If Rāhu is in Vyāya along with Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, Śani and Sūrya, the native will go to hell. Similar effect
will occur, if Vyāya’s Lord is with Sūrya.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 34.16.</span></b><span lang="EN-GB"> Rāhu and Ketu. Rāhu and Ketu give predominantly the effects, as due
to their yuti with a Bhava Lord, or, as due to the Bhava they occupy.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 34.17.</span></b><span lang="EN-GB"> If Rāhu and/ or Ketu are in Kendra, receiving a Drishti from, or in
association with the Lord of a Kon, or of a Kendra, it will become Yogakāraka.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 44.22-24.</span></b><span lang="EN-GB"> Rāhu and Ketu, as Mārakas. If Rāhu, or Ketu are placed in Tanu,
Yuvati, Randhra, or Vyāya Bhava, or happen to be in the 7th from a Māraka Lord,
or are placed with such a Graha, they acquire powers of killing in their major,
or sub-periods. For one born in Makar, or in V</span><span lang="EN-GB">ṛ</span><span lang="EN-GB">ścika, Rāhu will be a Māraka. Should Rāhu be in Ari, Randhra, or Vyāya
Bhava, he will give difficulties in his Daśā periods. He will not, however, do
so, if Rāhu receives a Drishti from, or is yuti with a benefic.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 44.25-31.</span></b><span lang="EN-GB"> Sahaj Bhava and Death. O excellent of Brāhma</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">as, if Sūrya, being with strength, is in Sahaj Bhava, one will
obtain his death, due to a king (legal punishments). Candra in Sahaj Bhava will
cause death, due to tuberculosis, while wounds, weapons, fire, and thirst will
cause death through Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala in Sahaj Bhava. If
Sahaj Bhava receives a Drishti from, or is occupied by Śani and Rāhu, death
will be through poison, water, or fire, or fall from heights, or confinement.
Death will surely come to descend through insects, or leprosy, if Candra and Gu</span><span lang="EN-GB">ḻ</span><span lang="EN-GB">ika occupy, or give a Drishti to Sahaj Bhava. Budha, giving a
Drishti to, or occupying Sahaj Bhava, will bring death, followed by fever. Guru
in Sahaj Bhava, or giving a Drishti to Sahaj Bhava, will cause death by
swelling, or tumours. Urinary diseases will cause death, if Śukra is in, or
gives a Drishti to Sahaj Bhava. Many Grahas, giving a Drishti to, or occupying
Sahaj Bhava, will bring death through many diseases.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 45.11-18.</span></b><span lang="EN-GB"> Yet other Avasthās. Lajjita, Garvita, K</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">udhita, Trushita, Mudit and K</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">obhita are the other kinds of Avasthās, due to the Grahas. Placed in
Putra Bhava, if a Graha is associated with Rāhu, or Ketu, or with Sūrya, Śani,
or Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, it is in Lajjita Avasthā. If a Graha is
in exaltation, or in Mūlatriko</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a, it is Garvita. If a Graha
is in an enemy’s Rāśi, or yuti with an enemy, or receives a Drishti from an
enemy, or even, if a Graha is yuti with Śani, the Avasthā is K</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">udhita. If a Graha is in a watery Rāśi and receives a Drishti from a
malefic, but does not receive a Drishti from a benefic, the Avasthā is called Trushita.
If a Graha is in a friendly Rāśi, or is yuti with, or receives a Drishti from a
benefic, or is yuti with Guru, it is said to be in Mudit Avasthā. If a Graha is
yuti with Sūrya and receives a Drishti from, or is yuti with a malefic, or
receives a Drishti from an enemy, it is said to be in K</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">obhita. The Bhavas, occupied by a Graha in K</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">udhita, or in K</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">obhita, are destroyed.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 45.123-134.</span></b><span lang="EN-GB"> Effects of Rāhu’s Avasthās. If Rāhu is in Sāyana, the native will experience
miseries in abundance, but, if Rāhu in Sāyana is placed in V</span><span lang="EN-GB">ṛṣ</span><span lang="EN-GB">abha, Mithun, Kanya, or Mesh, the native will be endowed with wealth
and grains. If Rāhu is in Upaveśa, the native will be distressed, due to
ulcers, will be endowed with royal association, be highly honourable and ever
devoid of financial happiness; if in Netrapā</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">i, will be troubled by eye diseases, will have fear from wicked
people, snakes and thieves and will incur financial decline; if in Prakash,
will acquire a high position, will perform auspicious acts and will obtain
elevation of his financial state, will be highly virtuous, a chief in the
king’s court, charming, like freshly formed clouds (that will cause soon rain)
and will be very prosperous in foreign places; if in Gamana, will be endowed
with numerous children, be scholarly, wealthy, charitable and honoured by the
king; if in Āgamana, will be very irritable, bereft of intelligence and wealth,
crooked, miserly and libidinous; if in Sabhā, will be scholarly, miserly and
endowed with many virtues, wealth and happiness; if in Agama, will be always
mentally distressed, will have fear from enemies and litigations with enemies,
be bereft of his own men, will face financial destruction and will be crafty
and emaciated; if in Bhojana, will be distressed without food and dull-witted,
will not be bold in his acts and will be bereft of conjugal and progenic
happiness; if in Nritya Lips, will contract a serious disease, which seems
difficult to subdue, will have afflicted eyes and will have fear from enemies,
will decline financially and righteously; if in Kautuka, will be devoid of a
position (place), be interested in others’ females and will steal others’
wealth; if in Nidra, will be a repository of virtues, will be endowed with wife
and children, be bold, proud and very affluent.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 46.12-14.</span></b><span lang="EN-GB"> Beginning from Kritika, the Lords of Daśās are Sūrya, Candra, Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, Rāhu, Guru, Śani, Budha, Ketu and Śukra in that order. Thus,
if the Nakshatras from Kritika to the Janma Nak</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">atra are divided by nine, the remainder will signify the Lord of the
commencing Daśā. The remaining Daśās will be of the Grahas in the order, given
above. In Kali Yuga the natural lifespan of a human being is generally taken,
as 120 years. Therefore, Viñśottarī Daśā is considered to be the most
appropriate and the best of all Daśās.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 46.15.</span></b><span lang="EN-GB"> The periods of Daśās of Sūrya, Candra, Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, Rāhu, Guru, Śani, Budha, Ketu and Śukra are 6, 10, 7, 18, 16,
19, 17, 7 and 20 in that order.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 47.3-4.</span></b><span lang="EN-GB"> The effects of the Daśās of the Grahas are in accordance with their
strength. The effects of a Graha in the first Dre</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">kā</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a are realized at the
commencement of the Daśā. The Graha in the second Dre</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">kā</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a makes its effects felt
in the middle of the Daśā. The effects of the Graha in the third Dre</span><span lang="EN-GB">ṣ</span><span lang="EN-GB">kā</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a are experienced at the
end of the Daśā. If the Graha is retrograde, these effects would be in the
reverse order. The Daśā effects of Rāhu and Ketu, who are always retrograde,
will always be realized in the reverse order.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 47.34-39½.</span></b><span lang="EN-GB"> In order to clarify the effects of the Daśā of Rāhu I shall first
mention the exaltation and debilitation Rāśis of Rāhu and Ketu. The exaltation
Rāśi of Rāhu is V</span><span lang="EN-GB">ṛṣ</span><span lang="EN-GB">abha. The exaltation
Rāśi of Ketu is V</span><span lang="EN-GB">ṛ</span><span lang="EN-GB">ścika. The Mūlatriko</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">as of Rāhu and Ketu are Mithun and Dhanu. The own Rāśis of Rāhu and
Ketu are Kumbh and V</span><span lang="EN-GB">ṛ</span><span lang="EN-GB">ścika. Some sages have
expressed the view, that Kanya is the own Rāśi of Rāhu and Mīna is the own Rāśi
of Ketu. Should Rāhu be in his exaltation Rāśi etc., there will be during the Daśā
of Rāhu great happiness from acquisition of wealth, agricultural products etc.,
acquisition of conveyances with the help of friends and Government,
construction of a new house, birth of sons (children), religious inclinations,
recognition from Government of foreign countries and gain of wealth, clothes
etc. If Rāhu be associated with, or receives a Drishti from benefics, be in a
benefic Rāśi and be in Tanu, Bandhu, Yuvati, Karm, Lābha, or Sahaj, there will
be during his Daśā all kinds of comforts by the beneficence of the Government,
acquisition of wealth through a foreign Government, or sovereign and felicity
at home.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 47.40-43.</span></b><span lang="EN-GB"> If Rāhu is in Randhra, or Vyāya Bhava, there will be during his Daśā
all kinds of troubles and distress. If Rāhu is associated with a malefic, or a Māraka
Graha, or is in his debilitation Rāśi, there will be loss of position,
destruction of his residential house, mental agony, trouble to wife and
children and misfortune of getting bad food. There will be loss of wealth at
the commencement of the Daśā, some relief and gain of wealth in his own country
and distress and anxieties during the last portion of the Daśā.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 48.18-20.</span></b><span lang="EN-GB"> The Daśā of Sahaj’s, Ari’s and Lābha’s Lord, of the Grahas, placed
in Sahaj, Ari and Lābha and of the Grahas, yuti with the above, will prove
unfavourable. The Daśā of the Grahas, associated with the Lords of Māraka
Bhavas, namely Dhana and Yuvati, in Dhana, or Yuvati and the Daśās of the
Grahas, placed in Randhra, will produce unfavourable effects. Thus, the Daśās
should be considered favourable, after taking into account the placement of a Graha
and his relationship of one Graha with the other. (Rāhu and Ketu give
favourable results in Sahaj, Ari and Lābha).<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 52.23-26½.</span></b><span lang="EN-GB"> In the Antardaśā of Rāhu in the Daśā of Sūrya, if Rāhu is in a Kendra,
or in a Triko</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a from Lagn, there will
be in the first two months loss of wealth, danger from thieves, snakes,
infliction of wounds and distress to wife and children. After 2 months
inauspicious effects will disappear and enjoyment and comforts, sound health,
satisfaction, favours from the king and government etc. will be the favourable
effects, if Rāhu is yuti with benefics, or, if Rāhu is in the Navāńś of a
benefic. Recognition from the king, good fortune, name and fame, some distress
to wife and children, birth of a son, happiness in the family etc. will be
derived, if Rāhu is in an Upacaya from Lagn, if Rāhu is associated with a Yogakāraka,
or is placed auspiciously from the Lord of the Daśā.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 52.27-29.</span></b><span lang="EN-GB"> Imprisonment, loss of position, danger from thieves and snakes,
inflection of wounds, happiness to wife and children, destruction of cattle,
house and agricultural fields, diseases, consumption (Gulma - enlargement of
the skin), dysentery etc. will be the results, if Rāhu is weak, or is in the
8th, or in the 12th from the Lord of the Daśā.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 52.30-31.</span></b><span lang="EN-GB"> Adverse effects, like premature death and danger from snakes will
be derived, if Rāhu is in Dhana, or Yuvati, or, if Rāhu is associated with the
Lords of either of these Bhavas. Worship of Goddess Durgā, Japa, giving in
charity of a black cow, or female buffalo are the remedial measures for
alleviation of the above evil effects, or total escape from them.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 53.13-14.</span></b><span lang="EN-GB"> There will be some auspicious results at the commencement of the Antardaśā
of Rāhu in the Daśā of Candra, but later there will be danger from the king,
thieves and snakes, distress to cattle, loss of kinsmen and friends, loss of
reputation and mental agony, if Rāhu is placed in a Kendra, or in a Triko</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 53.15-16.</span></b><span lang="EN-GB"> Success in all ventures, gain of conveyances, garments etc. from
the king etc. in the South-West direction will be derived, if Rāhu in his Antardaśā
receives a Drishti from benefics, if Rāhu is in Sahaj, Ari, Karm, or Lābha, or,
if Rāhu is yuti with a Yogakāraka Graha.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 53.17-18.</span></b><span lang="EN-GB"> Loss of position, mental agony, distress to wife and children,
danger of diseases, danger from the king, scorpions and snakes etc. will
happen, if Rāhu is weak and is placed in the 8th, or the 12th from the Lord of
the Daśā.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 53.19-21.</span></b><span lang="EN-GB"> Pilgrimage to holy places, visits to sacred shrines, beneficence,
inclination towards charitable deeds etc. will be the results, if Rāhu is in a Kendra,
in a Triko</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a, or in the 3rd, or the
11th from the Lord of the Daśā. There will be body troubles (physical
afflictions), if Rāhu is in Dhana, or in Yuvati. Rāhu Japa and giving a goat in
charity are the remedial measures for obtaining relief from the evil effects in
the Antardaśā of Rāhu.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 54.9-10½.</span></b><span lang="EN-GB"> Effects, like recognition from government, gain of house, land
etc., happiness from son, extraordinary profits in business, bathing in holy
rivers, like Ganges, and foreign journeys, will be the auspicious effects in
the Antardaśā of Rāhu in the Daśā of Ma</span><span lang="EN-GB">ṅ</span><span lang="EN-GB">gala, if Rāhu is in his Mūlatriko</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">a, in his exaltation Rāśi, in a Kendra, in Lābha, Putra, or Dharma
and is associated with benefics.<o:p></o:p></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span><b><span lang="EN-GB">B</span></b><b><span lang="EN-GB">ṛ</span></b><b><span lang="EN-GB">hatparāśara Horāśāstra 54.11-14.</span></b><span lang="EN-GB"> Danger from snakes, wounds, destruction of cattle, danger from
animals, diseases, due to imbalance of bile and wind, imprisonment etc. will be
the results, if Rāhu is in Randhra, or Vyāya, or receives a Drishti from, or is
associated with malefics. There will be loss of wealth, if Rāhu is in Dhana and
great danger of premature death, if he is in Yuvati. The remedial measure to be
adopted to obtain relief from the above evil effects are Naga Puja, offering
food to Brāhma</span><span lang="EN-GB">ṇ</span><span lang="EN-GB">as and M</span><span lang="EN-GB">ṛ</span><span lang="EN-GB">tyunjaya Japa. They will help in the prolongation of longevity.</span></span></span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span lang="EN-GB"><span><br /></span></span></span></span></span></span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span>
</span></span></span></span></span></span></p><p class="MsoBodyText" style="text-align: left;"><span style="font-size: large;"><span style="font-family: Calibri;"><span><span><span><span><span lang="EN-GB"><span>Om Tat Sat</span></span></span></span></span></span></span></span></p><p style="text-align: left;"></p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-37697872780542872582015-01-24T16:16:00.007+08:002021-02-22T00:45:05.802+08:00Saturn in Taurus | Womanizing Saturn<!--[if gte mso 9]><xml>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Bullet 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Number 5"/>
<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Closing"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Signature"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="true"
UnhideWhenUsed="true" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="List Continue 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Message Header"/>
<w:LsdException Locked="false" Priority="11" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Salutation"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Date"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
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</span><p class="MsoNormal"><b><span style="font-family: Calibri;"><span lang="EN-GB">Placement from the Mulatrikona: 4H (heart)</span></span></b></p><b><span style="font-family: Calibri;">
</span></b><p class="MsoNormal"><b><span style="font-family: Calibri;"><span lang="EN-GB">State: Mutual friends</span></span></b></p><b><span style="font-family: Calibri;">
</span></b><p class="MsoNormal"><b><span style="font-family: Calibri;"><span lang="EN-GB">Mood: Womanizing Śani</span></span></b></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">Vṛṣabha is the 2H of the natural zodiac
ruling face, speech, family, wealth, among many other things. It is fixed,
earthy and an even sign. The sign is ruled by Śukra, the karaka for a relationship,
sex, semen, and comforts and luxuries. Śani being the karaka of vices,
uncleanliness, misery, diseases and losses, influences the sign and it through
one or more of these significations.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">Śani placed in Vṛṣabha corrupts Śukra and
the sign. Śukra is the karaka for a relationship, and Pure Graha’s influence,
such as Jupiter, indicates purity in the relationship. Śani, on the other hand,
indicates uncleanliness and impurity in relationship matters. Hence such
natives are prone to be non-committal in matters of relationships. They have
multiple relationships, wives, or go after many women or women of questionable
characters. This, however, can’t be said if Śukra and 7L are strong and
influenced by benefics. Śani is the karaka for old age, maturity and ancient
tradition, and it can incline one towards matured women.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">While analyzing a matter in someone’s life,
one should not infer based only on one factor. However, consider 1) strength
and association of the karaka 2) Grahas placed in the karaka’s sign 3) Grahas
placed in the Bhava under consideration, 4) Strength and placement of Bhavesha–
here the sign and bhava of the bhava lord need to be considered.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">If Śani happens to be the 7L and placed in Vṛṣabha,
it increases the chances of going to prostitutes. This becomes even stronger if
Śukra is conjoined Mars and is in either 6th or aspecting the 6H. Likewise, if Śani
is in the 7H in Vṛṣabha for Scorpio Lagna, this can indicate such indications.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">The crucial thing to keep in mind is that
the Grahas-Rasi Phala needs to be judged from a bhava standpoint. Without
considering the Lagna of the native and the bhava being influenced by this
combination, it is impossible to conclude anything. Śani stays in a sign for
2.5 years; however, it will be idiotic to say that all born during this 2.5
years time-frame will all go to prostitutes.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">Having said that, this does not discount
the importance of the Graha rasi phala. In some cases, it can become the
determining factor between multiple possibilities. Now the natural 2H is also
the house of food and feeding; what is the impact of Śani’s placement here? The
native becomes a voracious eater. Perhaps such people don’t distinguish between
nutritious or non-nutritious food. This can give inclination towards partaking
putrid, unhealthy, unclean, addictive food; that causes weaknesses and
diseases.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">Being in the natural house of the treasury gives
ordinary wealth. Being the friend of the lord Śukra, it does not provide utter
poverty. If it has any connection with complexion matters, say by being in the Lagna
or being the Lagna lord placed in Vṛṣabha, the native is given a darker
complexion.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">Śani is an expert liar or illusionist. Its
influence on the sign of speech indicates deceptive speech, lies and cleverness
in swindling others– thanks to Śukra’s blessings. Such people can be highly
persuasive, perhaps skills highly required in today’s world.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">While Śani corrupts the excellent quality
of Śukra, Śukra supports Śani’s wrongdoing! What friendship! Such people are
submissive and like solitude (association with Lagna), more inclined to serve
others instead of using their enterprise to control their destiny. If Lagna/ Candra
is afflicted, Śani’s position can give a highly anxious nature and worries
about life necessities.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">If Śani is in Vṛṣabha being the 3L or be in
the 3H or conjoined the 3L or aspecting the 3L/ 3H, it can indicate
submissiveness and servitude among the siblings. In general, such native can be
dull-witted, inclined towards questioning established norms etc. The Śani-Śukra
association indicate that they have the potential to become a Tapasvi. They can
practice self-restraint, Astanga yoga, physical exercises, healing activities
etc.</span></span></p><span style="font-family: Calibri;">
</span><p class="MsoNormal"><span style="font-family: Calibri;"><span lang="EN-GB">Om Tat Sat</span></span></p><span style="font-family: Calibri;">
</span>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-78476512834814367162015-01-24T16:05:00.006+08:002018-09-24T21:33:02.170+08:00Saturn in Aries | Vicious Saturn<h3>Placement from the Mulatrikona: 3H</h3><h3>State: Debility/ Inimical sign</h3><h3>Mood: Vicious Saturn</h3><ul><li>A Graha is highly inimical to the sign located in Upachaya and 7H from its Mulatrikona</li><li>Aries represent the head of the Kalapurusha where the naisargika 5L Sun gets exalted, indicating that this is the seat of intellect.</li><li>Jupiter is the karaka for intellect, Sun is for knowledge, Moon is for state of mind and Mars is for rationality. Saturn being inimical to these Grahas rule ignorance, darkness and Tamas (dark energies) Debility of Saturn indicate even more dark energy (debility = darkness, devoid of rays. Exaltation = brightness, full of bright rays vide BPHS, Saravali chapter on planetary rays).</li><li>Weak Saturn indicate dirt while strong Saturn indicate high philosophy especially when under influence of Jupiter.</li><li>The influence of debilitating Saturn make the native Idiotic and Insincere. Saturn gives sincerity, hard work and discipline when well placed. Else, it can gives the reverse results making the native indolent, dishonest and insincere.</li><li>Weakness of Saturn cause lack of purpose in life because it is the naisargika 10L of Karma. This it gives a wandering disposition.</li><li>Aries is the naisargika Lagna and disposition of Graha in Aries behave as they are placed in the Lagna. Malefic and weak Graha placed in Aries can give lack of energy, enthusiasm, irritated disposition while strong and benefic Grahas in Aries gives a sunny disposition. Debility of the naisargika 10L of action in the Lagna indicating nature indicate the native will be peevish, resentful, cruel, vicious, quarrelsome, gloomy and mischievous.</li><li>Weakness of the natural Lagna makes the person devoid of honesty and truthfulness. He becomes boastful, fraud, cheat and pervert. He is also liable to misunderstand others.</li><li>From Aries, Saturn aspects Gemini, Libra and Capricorn. Saturn is friendly towards the mentioned signs, hence will give good results.</li><li>Saturn is highly damaging when placed in the Lagna being the 10L debilitated, since it causes weakness to two Kendras. Its Neechabhanga can bestow grand Rajayoga as then Saturn will strengthen the 10H. 10L in the Lagna also cause Siddha yoga, setting the stage for grand achievement.</li><li>Saturn in 2H for Pi Lg being the 11L brings gain to the treasury indicating increase of wealth with time. However, the debility of 11L is an issue which can be remedied when Ju conjoins being the Dhana karaka or Mars conjoin it being the sign lord or Sa attain Neechabhanga otherwise.</li><li>Saturn in 3H in Ar makes the native extremely courageous and gives a wandering disposition being 12L in 3H. It is however detrimental to siblings.</li><li>Saturn in Ar in 4H is not conducive and cause exile as the native is forced to leave own hand, suffer sickness in childhood, health troubles to mother etc.</li><li>Saturn in Ar in 5H in debility being the 2L and 3L is conducive for childbirth, there could be delay or denial or even loss of child. Being 2L in 5H can be Dhana yoga, however, for that there should be Neechabhanga or association of Jupiter the LL and dhanakaraka.</li><li>So, we see that debility of Saturn in various bhava indicate trouble to the bhava on account of matters governed by Saturn- through its natural and functional significations. The functional signification (bhava ownership) are also important, for instance if 2L is in 5H, the native may lose wealth (2L) due to bad planning (5H) or speculation (5H). This however can be reversed by Neechabhanga yoga which can indicate increase of wealth by using stored wealth in speculations, big projects etc.</li><li>The other aspect one need to understand is that the sign result of Saturn can affect various bhavas in which they occur. For instance if Aries falls in Lagna, the native is affected, when Aries falls in 7H, spouse is affected etc.</li></ul><p>Om Tat Sat</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-50586520441215531692015-01-20T09:12:00.009+08:002020-09-28T10:39:15.238+08:00Predestination vs. Free-will | A Jyotish Perspective<p>The question on the predestination and free will is vexed and it is hard to find a satisfactory answer to this question. From time immemorial, the learned have debated over this but the question still stands as valid as it was before. One who is progressing in path of spirituality is bound to ask this question at some part in this life. I have asked this to myself time and again not only because I am an astrologer, but also because I am a spiritual aspirant and see the hand of god in the entire creation. As I matured over the years, my understanding transformed.</p><blockquote>I think this is one question, for which it is difficult to define a right answer. There will always be two sides who can argue either way! Perhaps this depends on the viewpoint of the seeker! It always makes me thing about the wave and particulate nature of sub-atomic particles such as Photons. You always see what you want to see but you can't see both the properties simultaneously.</blockquote><p><strong>What I am going write below is my own reflection on this topic and I can't vouch for its accuracy. So don't base your understanding based on what I have written below, but reflect on this and if needed ask a bonafide spiritual master.</strong></p><p>Before deliberating on this subject further, I would like to ask few questions. What is meant by free will? Is this the ability to do something that can't be predicted otherwise? If something can be predicted, how can that be free? Prediction is possible if the forces acting on a object are known and are judged. The question here is- how a object that behaves based on the action of various forces be free? Even if it is free- then to what extent? I am trying to answer these questions in my narration below!</p><p>It is important that predetermination must exist for Jyotish to work. If everything is random, then how is it possible to predict? Since Jyotish does work, a logical inference is that predetermination exists. Then the next logical question is- to what extent? Can Jyotish predict everything from the natal chart? If Jyotish can predict from the natal chart, then where is the free will? The free-will adds that element randomness in the whole picture that can make is impossible to predict.</p><blockquote>So an important premise is, while predetermination makes it possible to predict, the free-will makes it impossible.</blockquote><h2>How free are we?</h2><p><strong>Now lets come back to the question of free will. How free are we?</strong> Can our behavior be predicted or is that completely random? I am sure you all will agree with me that the element of predictability makes us react and behave in certain ways when we meet someone be it one's mother, father, brothers, friends or a complete stranger. We anticipate that the other person is going to behave in a certain way and in that manner we also adapt our behavior. This is not only true with human behavior but everything living being.</p><blockquote>There is always an element of predictability based on the species, gender, race, caste, religion and all those thing with which one can identify. Randomness will make it impossible for any two people to interact as this will not let the individuals to understand and anticipate each others behaviors.</blockquote><p><strong>So, how free are we? Are we not all conditioned? Don't we think and behave in certain pattern? Can we be free from the pattern that gives us the element of predictability.</strong></p><p>Can we move above all the preconditions that gives us a unique identity? That makes others perceive us in a certain way? Can we rise above our identity? Can we do something that is completely against our nature? If we can't, are we really free? Or we are just following the track in which we were initiated at the time of birth in some social condition and as we grew up we reinforced our identify and embraced the path more and more. Did we try to break free from the identify that was given to us? If not, how free are we? Have we risen above the gender based traits i.e., masculinity vs. femininity? Have we risen above our learning that we imbibe from our surroundings and society as a whole? If not, how free are we?</p><h2>Thoughts from Gita</h2><p>In reality, we are not as free as we would believe as to be. Our behaviors are not random and it can be predicted. The choices that we make in life is all based on the per-conditions. Based on our prior learning, inherent nature, social expectations etc. we are pushed in certain direction to make those choices. Albeit it is possible that we don't realize the invisible forces that push us towards specific choices in life and deluded to assume that we have been completely free in making those choices.</p><p><strong>Srimadbhagvadgita says</strong><br><em>svabhava-jena kaunteya</em><br><em>nibaddhah svena karmana</em><br><em>kartum necchasi yan mohat</em><br><em>karisyasy avaso ‘pi tat</em> <em>(18:60)</em><br><em>isvarah sarva-bhutanam<br>hrd-dese ‘rjuna tisthati<br>bhramayan sarva-bhutani<br>yantrarudhani mayaya (18:61)</em></p><p><em><strong>Translation</strong>: Lord Krsna advises Arjuna that even if he refuses to act, then modes of Nature (Guna) within him will prod him act; because it is the Lord who sits within the heart of all creatures and turns them as if mounted on a machine by the illusion of Nature.</em></p><p>This indicates how much we are the slaves of the Guna that we imbibe, and how much we are at its mercy. The scriptures teaches about 3 Gunas, Sattva - Rajas - Tamas which are the mode of knowledge/liberation/ freedom, the mode of passion/desire/action and the mode of ignorance/inaction respectively.</p><blockquote>Whether or not we want to do something, the inherent Guna prods us to act in a certain manner that is consistent with those Gunas. So, are we really free? Perhaps yes, when we endowed with Sattva which has the ability to grant complete freedom!</blockquote><h2>Why must there be predestination?</h2><p>The laws of Karma is the only answer to this question. This is the answer to the question regarding "why we are not born all equals?", "why we are not given the same opportunities?" and "even when we are given the same opportunities, why we don't reach the same destination?". According the law of karma, what you sow is what you reap. If one has done good Karma in the past lives, he gets the good results of such good actions and vice-versa. If one has given happiness to someone in past, so does the person receive happiness in this life.</p><p>If we are completely free in our action in a life, then what happens to the Past Karma? That way a criminal will come out scot-free without any repercussions of the negative action. Can the divine principle that governs the universe be so unfair?</p><p>The past karma manifest situations in this life in which we reap the results of those karma. While there are also some karma which are fresh and are not an outcome of the past life karma. Such karma give us the opportunity to redeem the mistakes done in past and liberate ourselves from the shackles of Karma and predestination. The liberation is not only from the negative karma, but also the positive karma. As long as we need to experience the fruits of the karma, we need to take birth. We are free only when we have no compulsion to take birth which we can attain when we realize that we are not the do'er of an action but just an instrument.</p><h2>Why must there be free will?</h2><p>The past life karma manifest certain conditions in this life in terms of in the circumstances in which we are born, they also manifest certain traits, skills, talent, attitude and nature that makes us see the world in a certain manner and also act in a certain manner. In summary, the past karmas per-disposes us towards things which are predestined.</p><p>However, the divine consciousness is not cruel through dispassionate. It gives us opportunity in little spurts to do actions which are not pre-destined; actions that are fresh and those which has the ability to alter the flow of Karma. Without this, we become mere slave of our past with no ability to do anything about it. Although many think that, that is the truth - it is a fatalistic viewpoint and is not supported by the Shastras. Such thinking take one towards inaction and away from the notion of freedom.</p><p>The only way to attain freedom is to be mentally free. Lord Krsna teaches us to perform the karma in the most dispassionate way. He advises us to keep doing our karma (duties and obligations) as if we are following an invisible master and not to be bothered about the results of such action. This attitude towards action slowly and steadily liberates us from the self identification with the results and thus also grant freedom from the outcome (for which we must take birth to experience). Such dispassionate action grants freedom mentally and breaks the shackles that binds us from our past lives; which prod us to act in certain manner that is consistent with the results acquired from the past life actions.</p><p>The concept of freedom is enlightening and empowering as this gives us the power to act to do things which enlighten us and not bind us to this world. This also moves one closer and closer to the final destination of liberation (from the cycles of life and death). This also gives hope that there is a light at the end of the dark tunnel; that we are not doomed for ever into the quagmire of darkness and misery.</p><p>Although there is freewill, the ability to exert is not the same in everyone. People with higher spiritual evolution have relatively higher freedom to determine their action and ability craft their future. Those who acknowledge the presence of a spiritual world and a divine force has higher likelihood of given freedom to break-free from the past karma and also start moving in the path to liberation.</p><h2>How does the predestination start?</h2><p>What we experience in this life is to a large extent per-determined by the karma of the past no doubt. Bhagavadgita alludes to this fact by saying that the soul takes a body which is appropriate to experience what the soul must based on the past life karma. Hence, it is possible for a glutton to take birth as a pig and a person always thinking about sex to take birth as a dog. Although these examples are extreme, but they are probable. For many of us, even if we take birth, it is always consistent with the past life karma so that it gives us the ideal circumstances to experience the outcome of our past actions. This is the reason why someone would born in the family of a king while someone else to a prostitute.</p><p>The predestination stats from the moment of conception, as once the soul enters a womb, there is no way the mother can be changed! The birth circumstances has a strong say on the various experiences the person will undergo in this birth. If one is on a spiritual path, one will be given birth in a family which progresses one spiritual path, so and so forth.</p><h2>Making the concept simple!</h2><p><strong>The karma is like a flowing river having certain water currents. The soul is traveling in the water current in a boat and is taken to certain destination irrespective of the will of the person. The relative will of the person can give the ability to steer the boat.</strong></p><p>However, this is not full freedom but bounded freedom. The ability to use freewill to go to a certain station on the bank of the river depends on the river current (predestination) and the ability to steer the boat (freewill). Someone who is not able to see the water current is deluded into believing that he has used his freewill to reach certain destination.</p><p>While the person is able to control the boat to some extent, the current of water is beyond control. The only way to attain full liberation is to row upstream and reach the place from where the stream started flowing. Different people have different level of strength of water current depending on their spiritual evolution. For highly spiritually evolved soul, there is no current in water and the person is able to boat in any direction in the water, going upstream or downstream with his own will. However, for those who are less evolved, the current is very strong and pushes them towards downstream till the time, they realize the truth and evolve.</p><p>The water current is nothing but the material instincts that bind us, that prods us to act in a certain way. The instinct is strongest in Tamas Guna (ignorance), moderate in Rajas Guna (passion) and least is Sattva Guna (knowledge).</p><blockquote>While it is possible to become free as everyone in the world is given the root impulse of freedom, the ability to exert freedom depends on the mode of one's nature. As one moves from Tamas->Rajas->Sattva, one gets more and more liberated. Finally the time comes when one is completely free.</blockquote><h2>Jyotish's ability to predict</h2><p>The ability of Jyotish (Vedic-Astrology) to predict depends on the level of predisposition and precondition binding a person. As long as the action falls into a pattern, it can be predicted.</p><p><strong>However, as one evolves in the spiritual evolution cycle, the freewill increases.</strong> As the freewill increases, Jyotish becomes lesser and lesser effective in predicting the actions. The person having complete freedom has the ability to manifest any environment and their actions are completely free from any preconditions. For such cases, it is futile to use Jyotish to predict. <strong>This is the reason why the Shastras advises not to predict the death of spiritual souls, saints and mystics as they have the ability to chose when they want to leave this mortal plane.</strong></p><p><strong>Where free will works, is Jyotish completely dysfunctional? The answer to this question is given by Prasna Marga by Harihara.</strong> While the predisposition and precondition in which one has taken birth can be be seen from the conception chart and natal chart, the alteration of the path by exertion of the freewill can cause inconsistencies in the prediction.</p><p>Many predictions done based on the natal chart can go wrong in such cases. Hence, the advise is to use Prasna (Horoscope of that moment) which shows the path of the soul at that very moment!</p><ul><li>If the Prasna indicate better combinations than the natal chart, this indicates the soul has progressed forward in this birth till the moment of Prasna.</li><li>If the Prasna indicate adverse combinations than the natal chart, this indicates the soul had regressed backward in this birth till the moment of Prasna.</li><li>If the Prasna neither indicate better nor adverse combinations, then the soul is just continuing in the path it has been following from past.</li></ul><blockquote>So, while using Jyotish to predict from natal chart can be futile in the cases of souls who have the ability to exert freedom, there is a way to decipher them using Prasna. Hence a combination of Natal Chart and Prasna Chart can be used to predict everything at every stage. The Prasna chart should be given more weightage in the cases of souls having higher power to exert freedom.</blockquote><p>Om Tat Sat</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-50209040348141791972015-01-19T19:26:00.003+08:002020-09-28T10:39:31.664+08:00Pushkara Nakshtra<div class="separator" style="clear: both; text-align: center;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBUAPLGqTzjTi6WZXMLZW-nXk0mL_KUITff89EoFWPGinaqQqtKZtniXKCvD4zgESt6MHRx1e1oL24UhuWM9d0jGhnlHQas0BNh_BTAn1dLQ-M-002WYkcDdZEtEy-HQl2BxeeGA/s9999/1537797007.jpeg" alt="img-alternative-text" style="max-width: 100%;"></div><p>When the nakshatra mandala (nakshatra zodiac) is mapped to the rasi mandala (rasi zodiac), while certain nakshtras are fully mapped within the boundaries of a rasi sign, there are some which crosses over to different rasi signs. For instance nakshatras such as Ashwini and Bharani are contained within the boundaries of Aries while Krittika's one pada (quarter) in Aries and another 3 padas are in Taurus.</p><p>Such nakshatras, part of which falls in two signs behaves like bridging nakshatras between the signs. Considering the 4 padas of the nakshatra are 4 petals (of lotus), for such nakshatras one or two padas fall in one sign and the remaining fall in the another sign. They are called the pushkara nakshatras as the fall the bridge between two signs for movement of energies.</p><p>For the nakshatras of Sun viz., Krittika, U.Phalguni and U.Ashadha, one petals fall in the preceding sign and 3 petals fall in the succeeding sign. Similaly for Jupiter's nakshatras viz., Punarvasu, Vishakha and P.Bhadra 3 petals fall in the preceding sign and 1 petal fall in the succeeding sign. They are called tripushkara nakshatras as 3 of their petals fall in one sign. For Mars's nakshatra however, viz., Mrigashira, Chitra and Dhanistha, the petals are equally divided into 2 signs and hence they are called Dvipushkara nakshatra.</p><p>It is noteworthy that no bridge exist between the signs on the two sides of Gandanta viz., Pisces-Aries, Cancer-Leo and Scorpio-Sagittarius.Hence there are no energy transfer between those signs, hence planets placed in the last nakshatra pada of watery sign and the first nakshatra pada of the fiery sign suffer destruction (starvation) due to lack of resources. It is known that the houses whose lords are placed in the mentioned padas suffer heavily.</p><p>The Dvipushkara nakshatras and the tripushkara nahshatras i.e., that nakshatras of Mars, Sun and Jupiter offer a delicate balance in the horoscope. The planets placed in those nakshatras have special significance both in Natal and the electional charts. Functional benefics placed in those nakshatras confer outstanding results while functional malefic confer terrible results.</p><p>The means by which the results are attained will be based on the nature of the planets: natural benefics will undertake benevolent means, natural malefics will undertake malevolent means. Thus when natural malefics become functional benefics, the native will gain from evil means or after some mishap signified by the malefic planets.</p><p>There are panchanga yogas based on this principle while causes an event to occur twice (dvipushkara) or thrice (tripushkara).</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-4977824537131879512015-01-19T19:06:00.003+08:002020-09-28T10:39:45.418+08:00Graha Avastha & Behaviour<p>Understanding the placement of Grahas in a Jataka Chakra is an extremely difficult aspect and it needs years of practice to understand this. There is no short cut to this and those who look for the short cuts will be certainly disappointed. This is the reason why it takes years of practice to understanding the working of various planets in a horoscope. Hence, many said that Jyotish is like a Ocean and it takes many life times to understand this let alone few years! All the successful astrologers were successful because of their connection to the divine consciousness which provided them the intuition to see the things in certain way.</p><p>To understand the working of Grahas, one should have a good working knowledge of psychology and human evolution. One should reflect upon the root impulses which prod one to think and act in certain manner. It is said the Grahas are equivalent to People while the signs are equivalent to places. That's why Understanding Grahas is equivalent to understanding people's mind and actions. Given below some cues that can guide the mind to think in a certain way!</p><p><strong>1. Role:</strong> A person assumes various roles in life which is also affected by the age profile of the person. When the a boy is young, he assumes the role of a son, a brother, a friend, a student etc. Similarly an adult assumes the role of a father, an employee, a husband, a guide, a friend, a brother, a teacher and also a student. The role defines certain expectations which the person tries to fulfill. So, the behavior of the same person changes depending on where the person is. Can you expect the same when your father is at home vs. he is in the office? Are the thoughts, action and behavior the same when he is at home vs. the office? They can't be the same and I am sure you all will agree!</p><p><strong>2. Inherent nature:</strong> Can the role alter the inherent nature of the person? For instance someone is aggressive vs. someone else is compassionate? Would you expect the same behavior from both these persons when they are at work? The compassionate person perhaps is better suited for a teaching job while the aggressive person is best suited for a marketing or a lawyer job. The inherent tendencies can alter the behavior of the person although the expectations from him in a particular role is the same. An introvert vs. extrovert person will have very different behavior given the same environment, say office or home or a play ground; say with the family or with the boss. So, one can't ignore the inherent nature!</p><p><strong>3. Mental maturity:</strong> I have hinted about this before; the mental maturity brings many changes in the ways of thinking in the same person. You don't behave the same when you are an infant, child, adolescent, adult, middle aged or an old person. Say the inherent nature is the same (i.e., the most fundamental nature) does not undergo much change, but a adolescent person will be more energetic than a child or a middle aged person. If a person is asked to do certain thing, say play cricket for the office, will his performance be the same if he played as a adolescent vs. a middle aged person? I am sure you will all agree that, there will be differences in the ability and willingness to pay the match.</p><p><strong>4. Alertness:</strong> Say a person, middle aged, a compassionate family man takes his family out on a picnic vs. he is going to relax at home. Would his activities, mental energy level be the same? Keeping everything i.e., role, inherent nature, mental maturity etc. unchanged, we can still find differences in the mental and physical activities depending on the level of mental alertness. If the person is sleepy, or seeping or dreaming or eating or engaged in some entertaining activities, his activities will be very different.</p><p><strong>5. State:</strong> What happens a person is caught up in some conflicts will he behave the same as when he is comfortably watching Television at home? Will it be the same when the person is enjoying in a friends place? Keeping all the other factors viz., role, inherent nature, mental maturity and alertness unchanged, there will still be differences in his behavior depending on the physical state he is in. For instance in the office, you will expect an enterprising sr. executive (middle-aged man) who is highly attentive to be getting his work done efficiently. Isn't it? But what happens that the office is bombed or the employee is taken hostage by terrorists? Will you expect the same behavior?</p><p>Now you see that the behavior of a person depends on the combination of all the above mentioned factors. Similarly to correctly judge the mood and behavior of a Graha one needs to understand in what condition the Graha is placed. The above mentioned states of are equivalent to:</p><p><strong>1- Role:</strong> Bhava ownership and placement. Functional nature.<br><strong>2- Inherent nature:</strong> Naisargika nature. Natural significations.<br><strong>3- Mental maturity:</strong> Baladi avastha<br><strong>4- Alertness:</strong> Sayanadi avastha<br><strong>5- State:</strong> Deeptadi avastha</p><p>One should make effort to understanding the results of a Graha based on each of these avasthas considering them in isolation. Then one should sum up all the influences to decipher the composite effect.</p><p>You must be thinking about, is it really required to do this analysis for all Grahas in a horoscope? How long will it take? Well! the answer is, when you practice more and more, you will start seeing a pattern after which you don't have to think much, but intuitively know the results. This is similar to when you start learning cooking, you need to measure the proportion of salt, turmeric, masalas etc. But with practice, you start making right estimates with the pinch of finger or spoon. With practice, one learns how to make right estimation regarding each of these individual factors. Thats when the knowledge moves from the level of "ability to think" to "ability to judge"!</p><p>Om Tat Sat!</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-55129639702556105372015-01-18T18:50:00.004+08:002020-09-28T10:39:55.751+08:00Bhava Lord Sambandha<p>We often need to identify the relationship between two lords to determine whether or not the people ruled by those Bhavas will have an inimical or amicable relationships</p><p>See the following dictum from the classics-</p><p><strong>Jataka Tattva 3.6:</strong> When there is enmity between the lords of the 1st and 10th house or when the 10th lord is placed in the 6th house either from the lagna or the lagna lord, the father will prove as enemy to the native.</p><p><strong>Jataka Tattva 3.9:</strong> If the lords of the 5th and the 1st are mutually inimical, of if the lord of the 5th occupies the 6th house and be aspected by the lagna lord, the native’s son will be inimical towards him.</p><hr><p>One needs to reflect over these statements and determine whether or not some of the conditions are possible? For instance can the lagna lord and the 5th lord ever be inimical towards each other? Similarly can the lord and the 7th lord ever be friendly? When we start questioning the obvious, the knowledge will dawn on us. We will start understanding the true purport of these statement.</p><p>Although we may like to believe that all the lagnas are equally created and all have the same changes of getting good and bad pertaining to various Bhava results, it is not so. Different Lagnas are hardwired to experience more positive results in certain area than the others. Similarly, more negative results in certain other areas. One simple rule is to look the the 6th lord. The native will always have some or other challenges pertaining to the natural significations of the 6th lord. Is the the nature of things! The root of all the conflicts in this life is in the 6th house, so why would you leave out the natural significations of the 6th lord?</p><p>Take the example of Taurus and Sagittarius Lagna where 6th lord is Venus. These people will have some or other problems pertaining to Venus related matters - relationship, marriage, sex etc. Because when Venus gets strong, it will also bring forth some of the functional nature. For Taurus Lagna, Venus is the Lagna lord, but does the native gets spared from the 6th lordship of Venus? In fact, the Lagna lordship causes the native to be baffled and troubled very easily due to these relationship matters as Lagna is something, which the native identifies very intimately, it is very personal, very own. It is likely that such native need to fight in the matters of relationship! And the fight it not casual, it is something that the native wants to win under any circumstances.</p><p>However, for Sagittarius, things are a bit different because Jupiter is inimical to Venus. Jupiter and Venus are actually mutual enemies, through they don't fight with physical weapons, but with their wit! Sagittarius Lagna people don't get too personal in the challenges pertaining to relationship matters, but keep some distance and have a kind of escapist attitude. For this Lagna, Venus is also the 11th lord, so Venus has the ability to boost income. But with each gain, there is also some struggle.</p><p>One should understand these natural propensities of different lagnas before moving ahead with the prediction based on placement of Grahas in different bhavas, Bhava lords in different bhavas or various yogas and aspects. If you know palmistry, you will appreciate this fact as before going into Chieromancy (study of lines) one needs to study Chierognomy (study of structure of hands).</p><p>Having know the importance of the understanding of different lagnas, lets see the relationship of Lagnesha with various bhava lords for different lagnas.</p><hr><p><strong>Lagna and Kendra:</strong> We often say that placemnet of the Lagna lord in a Kendra is a blessing as this makes the native action oriented. The Kendra brings much support in life to manifest the karma, however, is that smooth always? The results are different for different Lagnas. For each Lagna, there are 4 kendras, inclusive of the Lagna. Among this four, Lagna is always a supportive Kendra. However, among the remaining 3, only 1 is friend Kendra and the remaining 2 are inimical Kendra. Among these 2 inimical Kendras, 7th is always inimical.</p><p>For Odd signs, the 4th Kendra is always friendly while 10th is always inimical. On the other hand, for even signs, the 10th Kendra is always friendly while 4th is inimical.</p><p>However, there are some exceptions. For instance for Ar Lagna, 10H although is ruled by inimical Saturn, it is the exaltation sign. On the other hand, 4th is ruled by a friend but is its debilitation sign.</p><p>When the Lagna lord is placed in a friendly Kendra, the native is supported by many from outside. While when it is placed in an inimical Kendra, the native has to face many obstacles which he has to overcome to attain success. But success is promised in all cases. It is also true that when the lagna lord is placed in a inimical Kendra, the native is willing to put that extra effort always, thus making him highly enterprising. In the friendly Kendra, the supportive environment can make the native complascent.</p><p><strong>Lagna and the Kona:</strong> For all the Lagnas, the Konas 5th and the 9th are friends. Hence, it is not possible for Lagnesha to be placed in an inimical sign in a Kona. This is why, one can't be inimical towards one's past and future. These are the 3 important houses that determine our past, present and future and has a strong say on which part of life should we attain happiness and success.</p><p><strong>Lagna and the 2nd/ 12th House:</strong> For Even sign Lagnas, these lords are mutual friends. Hence for these lagnas association of these lords can give high class dhanayoga. For the odd sign lagnas, they are mutual enemies, so their association will need external support such as influence of other benefics, or dhanakaraka Jupiter to give rise to a strong Dhana yoga.</p><p>12th house is just the reverse of the 2nd house i.e., for odd signs, the 12th house is friendly while for even signs, the 12th house is inimical. When the Lagnesha is placed in the 12th house, the native can develop high spirituality and also become spendthrift. When do you expect good results and when bad? For Aries Lagna, Mars's placement in the 12th- is that good for spirituality? Will that make the person spendthrift? When the Lagna is placed in a friendly 12th, the native will be protected from financial distress and will calmly move towards the path of renunciation. While Lagnesha in inimical 12th gives spirituality but after much struggle in life; after the native loses all that he loves! Also, the native is heavily troubled by financial challenges.</p><p><strong>Lagna and the 3rd / 11th House:</strong> The Lagna and the 3rd always have inimical relationship. It can be mutually inimical or only one sided depends on different lagnas. For instance for Cancer Lagna, the Lagna lord Moon is friendly towards 3rd lord Mercury, while the 3rd lord Mercury is inimical towards the Lagna. Now we know there is always some kind of competition with siblings which is called siblings rivalry and need some extra support to have amicable relationship between the siblings.</p><p>Like the 3rd house, the 11th house can never be friendly towards the Lagna. 11th is the house of elder siblings and perhaps is also the cause of siblings rivalry. However, most classics say that the placement of the Lagna lord in in the 11th house give very good results, perhaps because, the 11th is the house of gain. The point here is, the gain comes after putting much effort. i.e., the native becomes successful with his self effort and he is not much helped by others. The good results usually accrue if there is beneficial aspects.</p><p><strong>Lagna and the 6th/ 8th house:</strong> For odd signs, the 6th house is always inimical while for even signs, the 6th house is friendly. Now when the Lagna lord is placed in the 6th house in a friendly sign, should it be treated equally to when it is placed in an inimical sign? No, thinking logically, the results are bound to be different. We are aware that Lagna lord placed in the 6th house can give excruciating intelligence i.e., the native is a Dhimantah! Will it be true if the Lagna lord is placed in an inimical sign? Even if the answer is yes, the native with such combination has to fight many battles as the lagna lord has gone to the house of its enemy. How about fighting diseases?</p><p>8th house is opposite of 6th house i.e., for odd signs, the 8th house is always friendly while for even signs, the 8th house is inimical. Thus for odd signs, the placement of the Lagnesha in the 8th house can give all the best qualities of the 8th house i.e., research mindedness, understanding of high philosophy of life and death, increase if longevity etc. However, when the Lagnesha is placed in inimical 8th house, say for Cancer Lagna, Moon in Aquarius, the native suffers reduction in longevity, many diseases and many financial difficulties. The whole life, the native lives in some kind of fear or anxiety!</p><hr><p>Now coming back to the dictum of Jataka Tattva, how can the Lagnesha and 5th lord be mutually inimical? Here, we realize that the relationship mentioned here are not naisargika sambandha but tatkalika sambandha. In tatkalika sambandha, the Graha B becomes inimical towards Graha A, when Graha B is placed in 5th to 9th or conjoined with Graha A. Among 5th to 9th 6th/8th relationship is worse. The 5th, 7th and 9th are not inimical as the Lagnesha and the 5th lords are natural friends. Also, conjunction will make their relationship much stronger.</p><p>Concluding my thoughts, when we analyze a horoscope, we need to look carefully at the natural propensities of different Lagnas and the natural sambandha of the Lagna lord (or other houses) with the other houses.</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-55119888687895036552015-01-17T14:57:00.007+08:002020-09-28T10:40:07.927+08:00Illustration of “Hostile Saturn”<p><strong>A Graha interacts with the lord of the sign due to its placement. Understanding the interaction is extremely important for deriving the results of placement of the Graha in a Rasi.</strong></p><p>Depending on the relationship of the Graha and Rasi-adhipati, there could be four different variations. The Graha can support or defeat the Rasi-adhipati and also get supported or defeated. When a Graha is placed in Upachaya or 7H from its Mulatrikona, it defeats the lord of those Rasis. Whether or not the Graha gets supported or defeated depends on the disposition of the Rasi-adhipati towards the Graha.</p><p>For instance Saturn in Aries or Scorpio is both defeating and defeated. Hence it is a lose-lose situation for both Graha Saturn and Rasyadhipati Mars.</p><p><strong>The four variations in the relationship are:</strong></p><ol><li>Defeating-defeated (Lose-Lose)</li><li>Defeating-supported (Win-lose)</li><li>Supporting-supported (Win-win)</li><li>Supporting-defeated (Lose-win)</li></ol><p>For instance Saturn in Cancer is defeating-supported i.e., Saturn defeats the significations of Cancer and Moon while Moon supports the significations of Saturn</p><p><strong>The disposition of Saturn in different signs are as follows:</strong></p><ol><li><strong>Ar: Defeating-defeated.</strong> There is loss of significations of Saturn, Mars and Aries.</li><li><strong>Ta: Supporting-supported.</strong> There is strengthening of significations of Saturn, Venus and Taurus.</li><li><strong>Ge: Supporting-supported.</strong> There is strengthening of significations of Saturn, Mercury and Gemini.</li><li><strong>Cn: Defeating-supported.</strong> Moon is neutral to Saturn, hence it will moderately support Saturn’s significations. Moon and Cancer’s significations are defeated.</li><li><strong>Le: Defeating-supported.</strong> Sun is neutral to Saturn. Hence, Sun and Leo’s significations are defeated while Saturn’s significations are supported.</li><li><strong>Vi: Supporting-supported.</strong> Mercury is neutral towards Saturn while Saturn is very friendly towards Saturn. Hence Mercury’s and Virgo’s significations are strongly supported while Saturn’s significations are moderately supported.</li><li><strong>Li: Supporting-supported.</strong> Saturn is best placed in Venusian signs. Among them this is Saturn’s exaltation sign. Significations of Venus, Libra and Saturn are all supported.</li><li><strong>Sc: Defeating-defeated.</strong> Saturn is always in this state in Mars’s signs, although the situation is grave in Aries due to Saturn’s debility. There is loss of significations of Saturn, Mars and Scorpio.</li><li><strong>Sg: Defeating-supported.</strong> Jupiter is neutral towards Saturn’s significations, hence it will support only some of Saturn’s significations. However, Saturn is inimical towards Sg, hence will destroy its significations.</li><li><strong>Cp: Supporting-supported.</strong> This is Saturn’s own sign, hence the significations of Saturn and Capricorn both strongly supported.</li><li><strong>Aq: Supporting-supported.</strong> This is Saturn’s Mulatrikona sign, hence the significations of Saturn and Aquarius both strongly supported.</li><li><strong>Pi: Supported-supported.</strong> Saturn is friendly towards Pisces, hence its supports significations of Jupiter and Pisces here. Since Jupiter is neutral towards Saturn, it only partly supports Saturn’s significations.</li></ol><p>We observe that Mercury, Moon, Sun and Jupiter are neutral towards Saturn. Hence, they partly support Saturn’s significations. Now what significations they support and what they don’t?</p><blockquote><strong>Saturn’s significations can be classified into two groups that can be mapped to the two signs.</strong> Capricorn is the natural 10H and mapped to Saturn’s significations related to Karma, labor, discipline, kingship etc. Aquarius is the natural 11H i.e., Badhaka and mapped to significations related to obstacles, blockage, troubles, denial, diseases, longevity/ death, separation, detachment etc.</blockquote><blockquote>Mentioned Grahas supports or opposes one of the signs depending on which one fall in the Upachaya or 7H from their own Mulatrikona.</blockquote><p>Thus, Me, Su and Ju opposes Aq- disease, denial and death but supports labor and success. Moon on the other hand supports Aq- longevity but opposes 10H-labour.</p><p>These variations need to be kept in mind while judging the results.</p><h2>Illustration</h2><p>According to Saravali, Saturn in Scorpio makes it hostile, crooked, danger from poison and weapons, ill-tempered, miserly, egoistic, rich, thievish or criminal mind, averse to joys in life, malicious, miserable, suffer diseases and destruction.</p><p><strong>In Vajpayee’s horoscope,</strong> Saturn is placed in the Lagna giving him a life of activism and fights. Saturn is the lord of 3H in the Lagna indicating he had to fight battles in life with courage. This is also endorsed by Mars’s placement in the 6H of enemies. 4L in the Lagna involving in the fight indicate that he his battle was for freedom of homeland.</p><p><strong>In Subhas Chandra’s horoscope</strong> Saturn is placed in the 8H in Scorpio which threatened his life.</p><p><strong>In the horoscope of Alfred Hitchcock,</strong> Saturn in Sc falls in the 5H of psychology and the fights indicated by Saturn\-Mars made him one of the foremost detective.</p><p><strong>In Gandhi’s horoscope,</strong> Saturn is in 2H of speech, family and wealth. It caused him poverty and also fight for freedom of his land 4H. See Saturn’s aspect on the 4H.In the horoscope of Abraham Lincoln, Lagna lord Saturn is placed Sc in 10th house of Karma. He had to fight one big battle to abolish slavery (Saturn).</p><p><strong>In Osama Bin Laden’s horoscope</strong> Sa is in the 2H like Gandhi caused him to fight for his people (family), but Mars is placed in 8H (death) which caused him to take many lives. However in Gandhi’s case, 2L Mars is placed in Lagna conjoined with Me and Ve indicating non-violence means.</p><p><strong>In all cases Saturn in Scorpio indicated some or other form of fights in native’s life. However, the Bhava where Saturn fell caused variations pertaining to where the fights manifested. It caused the fights and destruction in the matters pertaining the Bhava under consideration. If Lagna falls in Scorpio and the lord is weak, the native can himself have criminal tendencies and suffer diseases and destruction.</strong></p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-68063676094463572442015-01-17T14:44:00.025+08:002020-09-28T11:25:18.949+08:00Graha Rasi Phala: Understanding Graha placement in different Zodiac signs<p class="MsoNormal"></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Many Jyotiṣa
classics such as Bṛhajjātaka, Sārāvalī, Phaladīpikā etc. have given the results
of placement of Grahas in various Rāśis. This is also mentioned in most
introductory Jyotiṣa books written by modern authors.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">However, not many authors have
given the basis for deriving such results and there is an expectation that one
should get these results by-heart. Many questions arise in this regard i.e., do
they really work in real life, are they more important than the Bhāva
placements, under what conditions they get modified or when they do not work.
There are so many questions which needs we seek answer for.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Among them, the most important
question is, whether or not we should look at these results at all or just
concentrate on the Bhāva results? Bhāva results which accrue due to ownership
of the Bhāva!<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Like
numerous other factors such as Graha, Bhāva etc., there are significations assigned
to each rāśi which are extremely important in all analysis.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Grahas placed in a specific Bhāva
say Śani in the 2H cannot be treated alike ignoring the signs. Although the
classics have given the results due to placement of Graha in different Bhavas
ignoring the signs, the authors expect that an intelligent astrologer should be
able to blend the Bhāva results with that of Rāśi results.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Grahas when placed in a Rāśi
attains a specific Mood which affects the way the graha gives the results. So,
while the Bhāva placement of a Graha indicate the destination, the path to the
destination is indicated by its mood. The mood can also indicate the
intermediate destinations in the path while the final destination is only ruled
by the Bhāva.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">For instance, for Vṛṣabha Lagna, yogakāraka
Śani is placed in the 2H. We need to blend the following results:<o:p></o:p></span></span></p><ul type="disc">
<li class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Śani in Mithuna<o:p></o:p></span></span></li>
<li class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Śani in the 2H<o:p></o:p></span></span></li>
<li class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">9L and 10L in the 2H<o:p></o:p></span></span></li>
<li class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Śani aspecting 4H, 8H and 11H<o:p></o:p></span></span></li>
</ul><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">When seen in isolation, each of
these placements have their own distinctive results. However, they cannot stand
on their own. For instance, Śani in Mithuna gives a reflective and ingenious
thinking. However, this can only be said that regarding the native’s own nature
if Śani is in Mithuna in Lagna or it being the lagna lord in placed in Mithuna.
However, for Ta Lagna, the same placement of Śani can impact the native’s
family, speech, and finances. The family can be narrow minded. The 2H also
governs knowledge of various sciences. Here, Śani in Mithuna indicate a taste
of chemical and mechanical sciences.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Thus, it is important to see
which Bhāva Śani in influencing and in what mood. The influence can be seen by
the virtue of its placement in that Bhāva or being the lord of a Bhāva. For instance,
if Śani is in Mithuna in the 2H or being the 2L, in both cases, the mood of Śani
in Mithuna can be felt.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Understanding
the mood of the Graha is extremely important because the behaviour of the graha
is determined by its mood although its inherent nature does not change. This is
like a person assuming different role at home, with the family, in the office
and such different places. The behaviour of the person changes with the
circumstances.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">The mood
of the Graha is affected by various means and among them the most important is
the Rāśi where they are placed.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">A Graha placed in friendly or
inimical Rāśi, or in exaltation or debility, in Mūlatrikoṇa or svakṣetra cannot
be treated alike. Once the fundamental mood is ascertained, one needs to
determine the modification of the mood that happen under some specific circumstances.
For instance, a person’s mood would be something in an office, however, what
happens if he gets a good boss or bad boss! Thus, aspect of various Grahas on
the Graha in a Rāśi can modify the behaviour.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">The mood of a Graha undergoes
significant transformation depending on the influences of other Grahas. For instance,
when Śani is aspected by Jupiter while in Mithuna, Sārāvalī says that the
person becomes dear to the king and popular. Why? Because of the knowledge and
virtues. Śani in Mithuna makes him reflective and gives a taste of chemical and
mechanical sciences. What happens when Jupiter aspects Śani in reflective Mood?
No doubt it will give good virtue, high understanding of human life and death,
philosophy.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">The nature is varied with
infinite possibilities and so are the results accrued from the permutation and
combinations of Grahas in Kuṇḍalī. It is not humanely possible to remember all
such combinations and their results. The best way to practice and master Jyotiṣa
is to understand the underlying principles behind all the principles and able
to reflect on how they intermingle in a composite environment. This requires
considerable experience not only in Jyotiṣa but also human life an existence. Jyotiṣa
knowledge can still be attained from studying the books, but unless they are
complemented with philosophy of human life, the knowledge cannot be fully
utilized.<o:p></o:p></span></span></p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Last and
not the least one needs God’s divine grace to decode god wish regarding
individual destiny.<o:p></o:p></span></span></p><p class="MsoNormal">
</p><p class="MsoNormal"><span style="font-size: 12pt;"><span style="font-family: arial;">Om Tat Sat</span><span style="font-family: Times New Roman, serif;"><o:p></o:p></span></span></p><p></p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.comtag:blogger.com,1999:blog-7407444.post-25234754275599436912015-01-17T14:31:00.004+08:002018-09-24T22:34:49.292+08:00Understanding placement of a Graha in a Bhava<p>The results due placement of a Graha in a Bhava can be attributed to various attributes and significations of the Graha.</p><p>The results attributed to a Graha placement is largely due to the interactions of the significations of the Graha with the significations of the Bhava where the Graha is placed.</p><p>The significations attached to a Grahas are a combination the natural significations as well as some Bhava significations. The Bhava significations which are carried by the Graha are mentioned below.</p><p><strong>Bhava signification 1</strong>: Lordship in Naisargika Kundali. Each Graha behave in some specific way due to its lordship of certain bhava in the naisargika Kundali. For instance Saturn rules in the 10H and 11H in the naisargika kundali, hence it has the ability to influence the 10H and 11H matters based on its placement, aspects and yogas for all the Lagnas.</p><p><strong>Bhava signification 2</strong>: Bhava karaka. A Graha becomes governor of certain Bhava based on its natural propensity. For instance Saturn is the governor of the Dusthanas viz. 6H, 8H, 12H. In addition Saturn governs the 10H. Since Saturn is the governor of the 10H and also the naisargika 10L, it is also known as the Karma-karaka and hence has strong influence on the livelihood of the native irrespective of its connection with the 10H in a horoscope.</p><p>No doubt why Nadi texts recommends reading professional inclinations from the placement of Saturn in various signs, Bhava and the influences of other Grahas on the Saturn by being placed in the Trine or the 7H from Saturn.</p><p><strong>Bhava signification 3</strong>: Uccha and Neecha Bhava. Grahas attain uccha and neecha in certain signs in the zodiac. When the naisargika kundali is mapped to the bhava kundali, we can see similar influence of the Grahas when placed in certain bhavas. For instance Saturn attains Uccha in Libra and Neecha Aries. When this is mapped to the bhava kundali, we can say that Saturn attain Uccha in the 7H and neecha in the Lagna. Perhaps that is why Saturn attains Dikbala in the 7H and Marana Karaka Avastha in the Lagna.</p><p><strong>Bhava signification 4</strong>: Dikbala. There are four major directions in life indicated by the four Kendras i.e., Dharma, Artha, Kama and Moksha. These four directions are mapped to the Kendras as Dharma-Lagna, Artha-10H, Kama-7H and Moksha-4H. The Kendras are the controller of all the other Bhavas in the Kundali. Based on the natural significations and propensities of the Grahas they attain Dikbala in one of the four Kendras. Saturn is Vayu Graha and hence it attains Dikbala in the 7H which is Vayu Kendra ruling Kama or Desires. Saturn no doubt is an important Graha in the matters of fulfillment of desires.</p><p><strong>Bhava signification 5</strong>: Marana Karaka Sthana. There are certain positions where a Graha becomes utterly powerless in giving any good results and on the other hand can cause suffering and death. Saturn attains Marana karaka avastha in the Lagna, Sun in the 12H, Moon in the 8H etc.</p><p><strong>Bhava signification 6</strong>: Enemy Bhava. Note the signs falling in the 3-6-10-11 and 7 from the Mulatrikona of the Graha. When these signs are mapped to the Bhava Kundali, the graha is harmful to the Bhava significations. For instance Saturn’s Mulatrikona is Aq and he is harmful for Ar, Cn, Sc, Sg and Le. It is specifically harmful for all signs excluding Sg as it is friendly towards Jupiter’s other sign Pi. When the signs are mapped to Bhava Kundali, we arrive at Lg, 4H, 5H, 8H and 9H. Saturn harms the bhava significations of these houses.</p><p>On the other hand, Saturn is friendly towards signs of Ve, Me and Pi. Hence Saturn gives good results pertaining to the bhava mapped to the mentioned signs i.e., Ta-2H, Li-7H, Ge-3H, Vi-6H, Pi-12H. Since Saturn rules the naisargika 10H and 11H, Saturn gives good results in these Bhavas as well.</p><p>To understand the placement of a Graha in a Bhava, we need to understand impact of the various graha and Bhava significations in isolation and then synthesize to arrive at the overall picture. The Bhava placement of a Graha is additionally colored by 2 important influences i.e., the Rasi where the Graha is placed and the lordship of the Graha as per different Lagnas. For instance, when evaluating Saturn’s influence on the Lagna, we note that there is much negativity involved as Saturn carries with it the energies of the Dusthanas and attain Marana Karaka avastha here. So by default the results of Saturn in the Lagna Bhava is negative. However, what happens when Saturn is placed in own sign, the sign of the Friends, the exaltation signs.</p><p>When assessing the results of placement of a Graha in a Bhava, one also needs to look at its various Drstis. The Drsti’s connect two Bhavas i.e., the Bhava from where the aspect is happening as well as the aspected Bhava. So when Saturn is placed in the Lagna, it influences the 3H, 7H and 10H matters as well.</p><p>Om Tat Sat</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com0tag:blogger.com,1999:blog-7407444.post-86919084862407400852012-04-19T09:28:00.003+08:002018-09-24T22:04:47.391+08:00Planets and reasoning (Mars & Ketu)<p>There are two kinds of reasoning deductive and inductive. The inductive reasoning is the method of finding out patterns by from a population of events, things or observations. This is the method of generalizing the observations and formulation of theories. For example when we observe that leaves of almost all plants are green, we conclude that the "leaves are green" - which is a generic statement cutting across different species of plants.</p><p>On the other hand deductive reasoning is the method of applying a theory (generalized hypothesis) on a specific event or thing and predict the outcome of the observation. In the given example above, if there is a discussion about leaves, one would assume that the leaves under discussion will be green because that's the general idea that is arrived through inductive reasoning.</p><p>The ability to reason rests with the fiery planets Mars and Ketu. We are aware of the famous dictum of Jyotish- <u>Kujavat Ketu</u>- which means Ketu is like Mars in many respects. Among them Mars rules the ability to analyze and solve a problem by breaking down into smaller chunks and solving them individually to reach the final solution. This is the ability to apply a generic theory on problem and find the solution (predict the outcome). On the other hand, Ketu gives ability of higher abstract mathematics, which needs one to see pattern in things and coming out of a generic idea on why things are the way they are.</p><p>Thus the ability to reason deductively or inductively comes from Mars and Ketu and this can be studied in horoscope. Most in the world have strong deductive reasoning ability and not so strong inductive reasoning. That's why to be creative and find something new out of one's observation, one need to think out of the box, somewhat like headless Ketu. From this understanding, it is evident that scientist/ mathematics should have strong Ketu influencing their intelligence for them to observe patterns which was not known before- thus inventing something new.</p><p>Ability to see patterns is also linked to the right lobe of the brain, while ability to apply theory to find solution is linked to left lobe of people. It is possible that native's under heavy Ketu's influence may do things in reverse manner, for instance using left hand more often- that's what Ketu does- reverse everything it influences.</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com2tag:blogger.com,1999:blog-7407444.post-60566925988060333432011-07-28T21:05:00.010+08:002018-09-24T22:07:40.054+08:00Nakshatra Devata VI: The Phalgunis<h2>The Phalgunis:</h2><p>After Magha the next two nakshatras appear in pair and also known as the Phalgunis - Purvaphalguni and Uttaraphalguni. They are among the three pair of nakshatras, the Ashadhas and the Bhadrapadas being the other two. Being a pair, they share some common characteristics which will be mentioned below. The Phalgunis are ruled by two Adityas Bhaga and Aryama. While Bhaga represent marital bliss and prosperity, Aryama represent a dependable friend. They are symbolised by bed or swinging hammock - representing relaxation and pleasure. While Purva phalguni rules the head (top) part of the bed, Uttara phalguni rules the leg (bottom) part - thus Purva rules getting into relaxation while Uttara rules the ending moment when the native is ready to rise and get into action.</p><h3>The Purvaphalguni:</h3><p>Purva-phalguni means the 1st part of the Phalguni nakshatra and is lorded by Bhaga aditya and symbolised by bed or swinging hammock. This nakshatra falls immediately after Magha, the nakshatra of victory and achievements. Thus this represent the next phase- time of relaxation and enjoyment of victory and achievements.</p><p>The lord Bhaga aditya stands for marital bliss and prosperity. This suggests that the natives of this nskashatra value relationship, albeit that is not only restricted to marital relationships. They are social and feel comfortable to be in company of their friends, kith and kin. They are very amicable and easily approachable people and are affectionate, loving, caring and compassionate. They are moved by sorrow in the world and like to extend their helping hand when needed. In addition, they intuitively know when people around them are in need and are eager to help them. Thus they naturally attract many friends in life and others think good about such natives.</p><p>They are pleasure seeking people and attracted to events such as partying with friends, especially those of opposite sex. Their attractive demeanour and amicable speech also encourage others to join them. Males of this nakshatra are handsome and females are beautiful and both have an attractive charm on their face. They are sensual and actively seek sensual pleasure. Although most are bound by the societal norms, there are many don’t care much and have many sexual partners. Thus many have extra marital affairs to fulfil their carnal desires. Those who have learnt to control their sexual passion, channelize their energy towards charity and larger social good. They also need to control their propensity to indulgence and their drive to stimulation by praise and sex. They also have the propensity to get addicted to psychotropic drugs which can take one to alternate realities and give unbridled pleasure.</p><p>They are artistic in nature and thus are interested in various forms of art such as music, fine arts, literature, photography, fashion etc. Thus they are attracted towards events and career where they can give expression to their creative potencies. Thus there is high propensity for them to pick up activities related to art, writing, film or fashion. Even if they are engaged in other professions, they will be known for their creative bent of mind and will be engaged in innovations and thinking out of the box.</p><p>They are timid and shy away from direct confrontation and conflict. They do not believe that war can resolve the problems in the world, which they think can be resolved by having proper dialogue and negotiations. They make up their inability to confront by having a polished and suave behaviour. They are good in negotiations, dialogue and reaching common ground with conflicting parties. They naturally learn the art of influencing others using persuasion and dialogue. Due to their mentioned way of working many think that they are coward, however, they are not. They are forthright and straight in whatever they believe and do not hesitate to put forth their stand, but they do it in a pleasing manner, something, which does not hurt the opposite party out rightly.</p><p>They are honest, sincere and have high integrity in their work. They are hard worker and driven by the need of affiliation and recognition rather than tangible monetary rewards. Thus they are motivated when people around them recognise their contributions and think high of them. The negative side is, they get de-motivated, self-defeating when they are not able to make their presence felt. The notable aspect of their work life is that they are pragmatic and do not believe in day-dreaming. They jump to work based on whatever resources they have at their disposal instead of making big plans which can't be executed. They have high concerns for their fame and recognition hence they do not do things which can potentially ruin their name and honour. They are dignified and also treat others with dignity.</p><p>They are extremely cautious in decision making and have a tendency to delay until they have all the facts at their disposal. They are often restless and have a vacillating mind. To be successful in life, they need to put reins on their mind and steady it. Having said that, they are steady in their demeanor and have strong inner strength and firm trust on self. They can't be pushed around by others and resist such actions. They are usually calm and resolved and not easily agitated.</p><p>They are independent and seek freedom in life. Thus they can't be constrained with tasks which they receive strict orders on what is to be done. Work which gives good amount of space for thinking and creativity are well suited to them. They can be given broader responsibilities where they can plan, organise and execute on their own. Thus they are do well senior management role which need one to work with vagueness, leading people and be persuasive. They also do well as diplomats where one need to be good in persuasion and be calm under conflicts and threat.</p><p>In summary, they are good natured, amicable and dignified people who are artistic in nature and seek pleasure and recognition from work.</p><h4>Notable personalities:</h4><p>Source: http://barbarapijan.com/bpa/Nakshatra/11purvaphalguni.htm<br>(Barbara Pijan Lama)</p><h5>Females:</h5><ul><li>Margaret Thatcher</li><li>Madonna</li><li>J. K. Rowling</li><li>Anne Windsor</li><li>Julia Roberts</li><li>Shirley MacLaine</li></ul><h5>Males:</h5><ul><li>Dalai Lama</li><li>Rajiv Gandhi</li><li>John F. Kennedy</li><li>Edward "Teddy" Kennedy</li><li>Lyndon Baines Johnson</li><li>Winston Churchill</li><li>Rudolf Steiner</li><li>Jack Welch</li><li>William Randolph Hearst</li></ul><hr><h3>The Uttaraphalguni:</h3><p>The latter half of the Phalguni pair is ruled by Aryama and symbolized by the back (lower) legs of the cot. Among the dvadas-adityas, Aryama represents a patron whom one can depend on at time of need. He represents a trustworthy friend who is ever there to help when approached.</p><p>The first pada of this nakshatra falls in Leo and the next 3 pada falls in Virgo. Thus this carries a combination of traits signified by the rulers of the mentioned sign, Sun and Mercury respectively. Natives of this nakshatra have very high self-esteem something which is seen in the other two nakshatras in Leo- however, in this case, it is towards the extreme. They believe that they are always right and others must have full faith on them and their belief/ opinion - this makes them arrogant and have lesser regards for other's opinions.</p><p>Due to high opinion about their self, they have a strong propensity of egotism and they think that others must serve them. Thus when they receive help from others they are ungracious and ungrateful. Although the chances are high, most fall under the milder category of arrogance and may not display it in their behaviour. Thus although they may think that they are better than the rest, they would not openly say so due to societal norms. They are tactful, thus they compensate their arrogance with tact and ensure that people think high about them and they are socially acceptable.</p><p>Being one of the phalguni, they have a pleasant and happy disposition. They are amicable, have a pleasant voice and full of fun and humour. Others like to have such people around them who make the surrounding cheerful and bubbly. They are social people who like to mingle around with others in social gathering, however, they are careful in choosing their friend among those who are artistic and have refined taste. They like to have people around them who can be called the elites- or from high society- something which gives a sense of pomp and aura.</p><p>They are principled and do not deviate easily. Given with their self-esteem and self-confidence, this gives them a sense of pride in their actions and they carry a royal and authoritative demeanour. They are dignified and do not easily involve in activities which spoil their name and reputation. On the brighter side, like the former Phalguni, they are compassionate and charitable- they have a big heart when it comes to giving for social cause. In return, they seek recognition for their actions and are motivated when people praise them.</p><p>They are ambitious and want to rise to high position and authority. This is in line with their other traits of first self-belief and convictions. When they attain leadership position, they have great strength to mobilise people and resources. However, due to their egotistic temperament, they tend to become autocratic and moved by self-praise. Something, if not controlled can bring their ruin by spoiling their social reputation and affect their approachability. They are independent and hence usually take up career which encourages independent thinking and creativity. This coupled with their sharp intelligence make them a compelling force for senior leadership positions.</p><p>Due to their social affiliations and need for recognition they feel comfortable with family and friends. They can be regarded a family person as they have high regards for marriage and family and they do their best to keep it intact. It is important for them to have a loving and caring family for them to be motivated and be successful in life.</p><p>On the darker side, they may get depressed, de-motivated and demoralised when they are not in meaningful relationship. They will feel a void within them and they constantly search for ways to fill it and be satisfied. They need a family and circle of friends to have a meaningful life. They may suffer due to resentment due to lack of recognition and become more defensive when comes to giving and gratitude for good done by others.</p><p>They tend to gravitate toward career which gives then the space for independence and creativity such as writers, actors, media personalities etc. They also like to pick up career which give them the room to work with people influence others such as sales and marketing. They are also involved in charitable and social work and can take up social activism- fighting for a social cause. They are often seen to pick up trades which involve heavy number crunching such as trading and investment, stock market analysis etc.</p><h4>Notable personalities:</h4><p>Source: http://barbarapijan.com/bpa/Nakshatra/12uttaraphalguni.htm<br>(Barbara Pijan Lama)</p><h5>Males:</h5><ul><li>Niels Bohr- physicist(quantum mechanics)</li><li>Deepak Chopra- educator-physician MD</li><li>Martin Heidegger- philosopher(phenomenology)</li><li>Jack Nicholson- actor-director</li><li>Donald Rumsfeld- USA sec. of defense</li><li>William Quan Judge- Theosophist</li><li>Hirohito- Emperor of Japan (b. 1901)</li></ul><h5>Females:</h5><ul><li>Alice Bailey- writer and theosophist</li><li>Carla Bruni Sarkozy- Songwriter, singer, actress</li><li>Agatha Christie- Writer</li><li>Mileva Marić- one of the first women to study mathematics and physics in Europe</li></ul>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com1tag:blogger.com,1999:blog-7407444.post-85986268184439856512011-02-28T15:40:00.006+08:002018-09-24T22:08:56.381+08:00Nakshatra Devata V<h2>10. Magha Nakshatra</h2><p>Magha is associated with the Sanskrit word “Maha” which signifies anything that is grand, generous and beyond the limits. Great personalities are often addressed as Mahatma which means Maha + Atma or great personality, someone who has immensurable contributions to the world, mankind and the society at large. Magha means a gift or reward or something which is bountiful/ resourceful or powerful. It also stands for brightness, brilliance and light, something which eliminates all ignorance or poverty (of resources or knowledge). The devata for Magha nakshatra is Pitrigan or Pitris or the forefathers. As we have seen so far all the nakshatras imbibe the qualities of the devata, this nakshatra imbibe the qualities of the forefathers. Now what is meant by that? Forefathers represent the collective consciousness that has been carried forward from generations to generations, something which leads to the development of consciousness in each subsequent generation. What happens if each generation re-invents the knowledge again and again? This will lead to a vicious endless circle without much progress in the knowledge in the society. Thus the Pitris represent the unbroken chain of lineage in which knowledge flows and progresses with time. This is why this nakshatra is so important for the existence and development of our society, mankind and the world at large.</p><p>The symbol for this nakshatra is royal throne, which signifies the power and authority to rule over its subjects. This gels well with the fact that this nakshatra initiates the fifth sign of the zodiac which represents power and authority and ruled by Leo, the Lion who is the king of the jungle. The jungle represents something chaotic, unless otherwise governed by a strong king who maintains the order. The king of the jungle represents the forces which brings law and order to the chaos and make a place hospitable. Similarly this nakshatra has a strong bearing of law and order of the world and hence it is symbolized by the throne. We are aware that with power comes responsibility, thus this nakshatra also represent the tremendous burden of responsibility to maintain order. This also means that iron hand with which the king governs his kingdom and the punishment that is given when there are any deviations from the established code of governance.</p><p>The natives of this nakshatra are royal in bearing. They are both tough and generous like a king. Under benefic influences, they possess the noble qualities of a king and they are engaged in glorious deeds, which help in progress of the society and upliftment of the fallen ones. They are confident, self-assured, courageous, strong-willed and have a sharp intellect. They are capable of doing extra-ordinary acts with their sheer will power and determination. They have a good foresight and a keen ability to strategize and plan for the future. Like a king, they always protect their kingdom from external forces- which means that these natives are always protective of what they consider belonging to them. Thus friends, relatives and anyone who seek affiliations to these natives, they feel a strong protection and assurance. Hence, these natives end up earning a lot of respect from his peers and are naturally prone to be chosen for a leadership or advisor’s positions. They earn the trust of others with their deeds and try their best not to fail the trust placed on them by others. They are true to their words and try to fulfil their commitments to the best of their abilities. They are highly principles and idealistic in nature and at many times that amount to being a perfectionist. Thus they are intolerant towards those he considers as deviation from the norm or for that matter different ideology. It is akin to the fact that no two lions can live in a place or no two kings can occupy a throne. He has a strong self-identification and he believes that whatever he thinks or does is right; while this works in majority of the circumstances, this can also cause indifferences and enmity in some factions who do not support his beliefs and ideas. They often seek respect from others and recognition of their abilities in their communities- which can be frustrating if they do not get that.</p><p>They are naturally drawn to various forms of knowledge and they like to absorb whatever they can. They are both intelligent and wise. With age they become even wiser and naturally people flock around them to seek their wise insights and advise. They respect their tradition and all those belonging to his tradition such as father, elders, gurus and their experiences. Being guided invisibly by the Pitris, they get guidance for the father and gurus who are the representatives of the Pitris in this life. They are attached to their heritage and ancestry and seek their origins. At a broader level they are interested in subjects such as history and anthropology and at various levels attached to the heritage of their community, group, race, country etc. They have a strong identification and attachment which they consider as their own. Their identification with a specific group of class can make them narrow minded and snobbish, which may overshadow their other good qualities. Thus, they must be aware of this weakness and improve to get wider acceptance among diverse groups. They should also open up their mind to ideas and perspectives different from their own, which will enhance their world view and their ability to contribute positively.</p><p>They are dignified in their behaviour and talk only when it’s necessary. They do not believe in casual talks and unnecessary squabbles and would rather talk when they think that it’s worth contributing their point of view. Thus many consider them as reserved, arrogant and egoistic, which is another perception to their worldly image. Being the wielder of iron hand, they are often perceived as cruel and at times rude, belligerent and are valorous. They know how to defend their ideas, people and their belongings and crush any opposition. However, they are usually not offensive in nature and fight only to defend their people and kingdom. They are so generous that even in war; they would spare the life of their enemies if they accept their mistakes and apologies- this is calls for very strong ideals and mind.</p><p>On a different side Agni which is predominant in this nakshatra also represent the creative forces. It is said that the Sun represent the creative forces and propitiated there are pro-creation issues in an individual horoscopes. The creative potential can however manifest in various ways depending on the spiritual and psychological progression of the native. This can be seen in the famous Sun temple of Konark in Puri, India. While the base portion of the temple marked with various sexual acts, the upper portion of the temple and place where the statue of the Sun god sits is pristine and pure. This shows the rise of creative potential from the base of the spine representing excessive sexuality to the top of the cranium showing the spiritual union with the almighty. The creative forces show union in different ways, physical sexual union at a basic level and spiritual union at the highest level. Depending on the spiritual progress of the native this nakshatra can represent excessive sexuality or higher spirituality. However, it is important to note that since they are highly principled, thus, even with excessive sexuality, they like express their sexual desires only with acceptable societal norms. In cultures, where it is not acceptable to have sexual acts outside marital boundaries, such natives limit themselves to their spouses. Regarding the males, this can also indicate multiple marriages. It is not a coincidence that from ancient times, the kings had a huge harem and many concubines. It’s only the righteous and the spiritual ones who limited themselves only to one wife. This is also interesting to note that the Pitris whose interest is to propagate their lineage can do it only through the means of procreation. Thus the excessive sexual urges of the natives of this nakshatra can also be attributed to that. While that is true, one must not forget that the final goal of creation to realize the spiritual nature of the self which is also called the self-realisation. Thus the Pitris and the natives of this nakshatra always seek spiritual progress and self-realisation as their goal. They are highly ambitious and are always eager to contribute to the society, get recognized for their abilities and effort and seek positions of power and authority from where they can influence and control his surroundings and community in which they thrive. They are enterprising and can often be seen as restless people ever eager to control their environment and at many times frustrated if they fail to do so. Although they are driven by selfless motives in their endeavours and not business minded, they seek recognition, power and status. They do not get complacent which may come as a barrier to their spiritual progress. As a spiritual aspirant one must know how to balance between their drive to achieve something and to let go.</p><p>Om Tat Sat</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com1tag:blogger.com,1999:blog-7407444.post-11744262831945230722009-06-07T18:17:00.004+08:002018-09-24T22:10:03.431+08:00Nakshatra Devata IV<h2>9. Ashlesha</h2><p>Mythologically Ashlesha nakshatra is ruled by the Sarpas or the serpents. Thinking of Sarpas, the thoughts which comes to our mind is someone who is poisonous and vile. Although this is true for the natives of this nakshatra to certain extent, it is not everything. The Ashlesha natives have a choice to accept two opposing possibilities and traits, one which is base and gross and the other one which is highly spiritual and enlightening. We all know that the nodes are head and tail of a serpent which encircles the world signifying the two extremes of existence attachment and liberation. The north node or Rahu signifies the head of the serpent and represent the attachment and poison while the south node Ketu signifies the tail and represent enlightenment and liberation.</p><p>These natives have both the contradicting potencies of strong material attachments and spiritual enlightenment and they have a constant internal fight to choose between them. Most natives of this nakshatra are guided by the potencies of Rahu and few could transcend to the real of spiritual enlightenment and liberation from the cycle of life and death. This can also be related to the dormant coiled serpent which rests in the base of the spine (meru-danda) and also known as the kundalini shakti. It is understood that the energies at the muladhara chakra, the lowest among the 7 chakras, are quite gross and material and the energies become subtle and spiritual when the kundalini shakti rises towards the crown chakra or the Sahasrarara.</p><p>As represented by the dormant kundalini shakti (or the serpentine energies), these natives are secretive and do not like to share their inner thoughts to the outside world. They like to put on a mask and show a face to the world which is more socially and politically correct. This makes them extremely tactful in handling difficult people and situations. Due to their ability to cover their heart (emotions) and mind (thoughts) they are good in diplomacy and have high political acumen. They are endowed with good oratory skills which they use as their means to achieve in their career and life. They are usually sweet spoken and able to persuade others to engage in pursuits which benefit them. They are thus manipulative in getting things done by others due to hidden agendas which are buried deep inside. However, when the hidden agenda comes to surface his associates develop a sense of being manipulated and lose respect for these natives. It is thus quite easy for these natives to be mistrusted by others and it gets more difficult to regain the lost trust. Due to their abilities to cover their emotions and thoughts, they can become eloquent public speakers and get adapted to changing circumstances easily.</p><p>They have penetrating and hypnotic eyes. They are able to get deep inside other’s psychology and understand their strengths and weaknesses. Based on their judgment of people’s personality, they chose their friends carefully and cautiously. They like to make friends to those who can provide them emotional and moral support and help them in fulfilling their objectives. They are shy and are intensely emotional. Because of their emotional hang ups, they are not able to let go any negative emotions which make them intolerant towards any criticism. They cannot see their mistakes and take any form of criticism negatively.</p><p>They have problems in relationship due to their secretive nature. Since it is difficult for their associates and partners to understand their motives, it generates mistrust and friction in the relationships. There are high possibilities of breakdown of marital and other relationships in these natives’ lives. The serpentine energies make these natives have mood swings and they sway between delight and depression quite easily. This is accentuated by their secretive and hideous nature and it gets difficult for them to open out their hearth and channelize the pent up emotions causing the trouble. The buildup emotions however gets out once in a while, when they do not have any more holding power, however, that results in great deluge and emotional outburst. Such outbursts not only affect these natives but all their close associates and partners. In addition to their mood swings, they are also short tempered and lose their cool often. This even further accentuates the relationship troubles and widens the gap. Since what people see in others are reflection of their own self, such natives, they have hidden agenda and motive towards others, they are always suspicious about others motives and are not able to trust almost anyone, not even their parents and well-wishers.</p><p>They are egoistic and arrogant and wish that the whole world should obey and work for them. Although they are soft spoken at most times, due to their serpentine nature they have a vile, rude and harsh speech which manifest when they get angry. While they cannot make a trustworthy friend, they can make a bitter enemy. If they are inimical towards anyone, they know no bounds to control. Due to their nature of holding up the emotions, they are incapable of letting go any negative emotions towards anyone. Their tact of handling situation makes them even more vile and bitter. They never forget their enemies and take revenge to the extent possible. They try to ruin their enemies in every possible way, financially, socially, politically etc. One should be cautious while having the Ashlesha natives are their enemies. Their tact of dealing situations and their keen sight to look into the deepest and darkest side of human nature can make them good lawyers, someone who can uncover anything. When they have courtroom battles with their adversaries, they can stoop down to any means to win it such as bribing, threatening, black-mailing etc. They are resourceful and try to build good contacts with people of high influence and reputation so that he can use his contacts in achieving his purpose. Due to their resourcefulness and shrewdness they can be quite overwhelming to anyone.</p><p>The nature of a serpent is to entwine, embrace and enjoy its victim surreptitiously. Similarly most natives of this nakshatra have a strong sexual drive and they like to use their sweet speech, shy effeminate nature and hypnotic eyes to enchant others into relationship to satisfy their lust. Since they are crafty by nature, they can use sex as one of the means to manipulate others. Psychologically they are deprived of sex and hence given any opportunity, they like to satisfy themselves physically and emotionally. If they do not learn to restrain this drive they can go to the extent of perversion and promiscuity. They have desire to have sex with multiple partners, people of own sex and at times it crosses all the boundary of decency and morality. If they stoop down and bow to their carnal instincts they can get involved in incest and even having sex with animals. They must learn to control their sexual drive and channelize their sexual energies towards enlightenment. These natives are inclined towards tantric rites where they aim to achieve enlightenment by having sexual fulfillment, a school of thought which was publicized by Osho Rajneesh.</p><p>They are introvert and like seclusion and isolation. They like to brood in such places and do not like to go to social gathering and are not socially active. If they get engaged in any social cause and purpose, they could be driven by a hidden agenda. Their ability to hide their feelings and emotions make them a good actor and enable them to tell lies to achieve their purpose. They like to travel to various places, however without any specific plan. They can pack their bags and go out for trekking, travels and tours without any prior planning. This makes it difficult to bind them in any one place and they are inclined towards professions which encourages travels. They are swift in thinking and moving. Thus it does not take them much time to decide to change places, things and relationships. They are fast to react to any situation and mostly if that involves attacking others with words or action. Their associates should be cautious and careful while dealing with these natives.</p><p>They are insecure, coward and suffer due to low self-esteem. Due to these they are often condescending and rude and try to take advantages from situation where it is unwarranted. They are not grateful towards others as they are not convinced that the help done to them were with pure and unadulterated motives. While they cannot do things without having a hidden motive, similarly they are suspicious that any help or favor done to them is based on hidden motives. Their lack of gratitude also makes them even more vile and misunderstood from other’s perspectives. Although they are politically astute, they lack leadership qualities as they are not driving by a cause or purpose. They may rise to high authoritative position however instead of working for the benefit of their subjects; they will try to take advantage of their position for personal gains. More often than not they need other’s support to lead their life so instead of taking a leadership position on their own; they like to associate with leaders.</p><p>They are possessive of their material possessions and stingy with their money. They will hardly spend their money for a cause unless they are benefitted directly or indirectly. They can empathize with disadvantaged people or get involved in a cause, but even that will be driven by a hidden agenda. For illustration, if they do charity they would like to publicize it.</p><p>They have diverse interests which are not long lasting. They get bored with things at hand quite easily and have a strong urge to keep changing. This makes them versatile and flexible taking up diverse activities and they end up changing their professions many times. As mentioned above they are inclined towards profession such as acting and those which involves travel such as sales rep, tour and travel agent or guide. They can make a good politician, statesman or a diplomat. In addition they are also drawn towards journalism, espionage and secret services. They can also become good investigator and detective.</p><p>Physically these natives are not strong and suffer pain in their limbs. They can suffer due to flatulence, digestive problem, jaundice and dropsy. The female natives can suffer from hysteria, emotional outbursts and nervous breakdown. They are attracted towards drugs and other form of addictions.</p><p>Om Tat Sat</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com4tag:blogger.com,1999:blog-7407444.post-45280648426890316082009-06-06T21:39:00.009+08:002018-09-24T22:12:11.786+08:00Nakshatra Devata III<h2>7. Punarvasu</h2><p>Punarvasu means rejuvenation. The word Punarvasu is a combination of two words Punah and Vasu. Puna means again and vasu means auspiciousness and enlightenment. In the context of nakshatra this means restoration of dharma and auspiciousness, rejuvenation, restarting the creative process and anything which follows after the destruction process. In the garland of nakshatra, this falls after the terrible Ardra and hence relates to the phase that comes after any destruction. To understand the meaning of this stage in the cycle of creation and destruction, imagine of a wild fire which burnt down an entire forest and that follows with rain and sprouting of new saplings in the blank ground. This is indicative of the feminine motherly forces which causes the creation to occur and prosper and that is why this nakshatra is ruled by Aditi, the mother of the eight vasus.</p><p>To understand the real purport of this nakshatra we need to have the understanding of the asta vasus or the eight factors of creation. It is not possible to describe the Vasus in a short article like this, hence I will try to provide the gist of what are they. They are Agni (fiery element), Apas (watery element), Dhruba (the pole-star), Soma (the nectar for rejuvination or creating), Dharma (the laws governing creation), Anila (air), Patyusha (dawn) and Prabhasa (day/ brilliance/ radiance). Among the vasus, the primordial elements fire and water ignites the process of creation. The creative forces can be represented in the form of igniting the fire of live in the water which nourishes it and air which supports its growth. From a different perspective fire is the soul, water is the body and air is the intelligence, the three components necessary for the creation to begin and sustain. Dharma on the other hand represents the law governing the creation and gives a purpose for the creation to happen. Pratyusha signify the mingling of fire with water without which the creation cannot happen due to the inimical nature of fire and water. Here fire signifies day which comes out of night signified by water. In other terms this can also be seen as new beginning (day) after destruction (night). Prabhasa signify the process of increase in brilliance of the creation, which means that creation is not a static thing but a process in which the new life materializes and grows bigger and stronger.</p><p>The first and foremost signification of this nakshatra is harmony without which creation would never happen and thus the natives born under this star have a harmonious outlook towards life. They love nature and has a strong drive to live harmoniously it and everyone else. They represent illumination in the world of darkness and are often visionaries and innovators. They think of ahead of their time and think of ways in which the world can be enriched. The creative potential of the nakshatra is imbibed in the natives of this nakshatra and prod them to think of ways in which the world including all manifested and un-manifested being can live in harmony and they often come out of ways in which things can be made better. Due to the influence of the vasus and the mother of the Adityas, Aditi, they are virtuous and represent gratitude, generosity and magnanimity, charity, purity and beauty. They are caring, loving and nurturing due their motherly nature.</p><p>Due to the abundance of creative forces they have great optimism and energy. Most often they look into the positive side of things and give encouragement to others in the times of crisis to look at the brighter side. Many times this also translates into their involvement in social and charitable work. They are very open minded and are receptive to diverse range of thoughts and ideas. This also make them free thinker, without any binding and hang-ups with any specific school of thought, culture and religion. They embrace diversity and are extremely tolerant towards other cultures, thoughts and ideas. Their open mindedness makes them multicultural and proficient in handling diverse subjects. It may seem to be contradicting; in spite of their open mindedness, they value their own roots, culture and tradition but are not completely orthodox. Due to this many times they have to struggle internally to reconcile between their own cultures and others, if they are not aligned. They like to study their own spiritual, religious, cultural and philosophical text as well as others. They not only like to understand these text but also like engage in lively debates related to them, not to undermine and criticize others, but to understand the relative merit of one above others and the common thread passing through various cultures and traditions. They love freedom in every sense, not only in thought but also in action. Thus if they encounter situation of social, cultural or any other form of restriction or oppression, they stand against it. They are undaunted by failure and their ability to fight against odds and adversities are amazing. This makes them to spring into action no matter how many times they fail and how many odds they have to face, the only condition being, they need a firm conviction on the cause for which they are putting the fight.</p><p>They are spiritual and philosophical being born under the nakshatra of Aditi, the mother of the Adityas (the spiritual principles as opposed to the Daityas, meaning material principles). Thus they are not attracted too much by the material prospects and endeavor to go deeper into purpose and objectives of a matter. They are open in terms of sharing their views and are quite straight forward. They shun diplomacy and have a strong need to have relationships which stand on the ground of trust and truthfulness. Since the matters of this world are not always straight, they are likely to get into troubles, where certain amount of diplomacy or political acumen is needed. Due to their lack of inclination towards materialistic pursuits, they are known to be contended with less and live a simple life. They have a strong need to get attention from people of their communities which on many instances translates into an urge towards pomp and glory. Many times they seem to sacrifice their other personal needs to get public attention and affiliation.</p><p>They are usually happy-go-lucky kind and like to mingle a lot with others, which makes them having big circle of friends. Due to their nature of giving comfort, hope and optimism to others, they attract others quite easily. People tend to flock around these natives, in the world full of misery and hopelessness. This makes these natives visible and popular in their community and often gives them fame and honor. People love and respect them and are happy to follow their path. Thus, this makes these natives natural charismatic leaders; leaders who do not crave for power but are driven by a genuine sense of well-being for their subjects.</p><p>They are quite fair in their outlook and abhor injustice and falsehood. This makes they stand against the oppressors and fight for the cause of others and social justice. Due to this nature, they can be a social or political activist fighting against social and political oppression and thus also have potential for getting victimized. It is thus possible to find people of this nakshatra in areas of human and animal rights, those who are working for freedom of a community, country or anything else such as freedom of press. They have ideals and principles which they value more than their life. Thus they can choose to become martyr if they find a proper cause to fight for it.</p><p>Due to their creative potentials they are drawn towards professions which promotes creativity such as acting, writing, advertising and design and various other media. They are also drawn towards medical sciences due to their inclination to help and heal others. They however like to be in the field of holistic and natural medicine which deals with overall harmony of someone with the nature. Their lack of political acumen and straightforwardness is not very conducive to rise beyond a position in career hierarchy, however, they are known for their truthfulness and other virtues. Due to their innocence, they can be bullied by others and they much learn to manage difficult situation in the workplace where things do not happen the way it should. His straight forwardness often leads to having friction with colleagues, friends and family members. This becomes the major source of mental agony for these natives.</p><p>Health wise, they have a strong sense of personal hygiene and hence they do not fall sick too often. Even if they fall sick they recover fast, but they get overly concerned about their health at times.</p><hr><h2>8. Pushya</h2><p>Pushya means something that can nourish. The position of this nakshatra in the nakshatra mandala after Punarvasu suggests something which can sustain the creation that happened in the previous nakshatra. While Punarvasu is known for the creative potencies, this nakshatra is known for sustenance and growth. This is ruled by Brihaspati, the preceptor of the adityas (the virtuous and spiritual ones) and is also known as Jiva or the life force (or pranic energies). The sum-total of all the energies for this nakshatra is to live a fulfilling life.</p><p>Unlike creation, which requires creation of new things, sustenance requires establishment of what is created. Sustenance also implies establishing standards and processes and requires that the beings of the creation follow them, without which the nature will be chaotic and lack sustainability. The potencies to follow established laws and governance make the natives of the nakshatra obedient to the law of the land.</p><p>Like Brihaspati, these natives are also driven by a sense of sharing their knowledge and teaching others. Needless to say this need to teach makes them learn and master varied disciplines. They are thus multifaceted and are eloquent speakers of multiple disciplines. They make good teachers as they have a strong sense of the need of his students and what needs to be taught to fulfill their needs. What makes them unique however is their capacity to draw knowledge from multiple disciplines to make their point and enriching what they teach. Although this is generally a positive trait of these natives, it can also negatively manifest as arrogance and snobbishness. They often have a sense of superiority of their knowledge over others and at time they become condescending. They often fall prey to a teacher student relationship in placed where it is not warranted such as marital relationship and friendship etc. Needless to say that they are inclined towards profession which involves teaching such as teachers, professors, preachers etc.</p><p>Nevertheless, they are respected for their knowledge and understanding and often take the role of advisors to influential people. Their understanding of vision and strategy can also make them seek professions such as strategy consulting or advisory services. It is good to have natives of this nakshatra in key planning and policy making positions of a state. Due to their allegiance to the state law, they are extremely intolerant towards any violations and if they become judge, they are utterly ruthless in giving punishments. They do not judge if certain laws are in favor of the people of the land and often go by what is established. While this is good in places where the laws are rightful, however, in places where it is not these natives become the ruthless executioners of the law without question.</p><p>The abundance of spiritual energy of Brihaspati makes them spiritual and philosophers like the natives of Punarvasu. However, unlike the natives of Punarvasu, who try to understand the philosophies related to creation, these natives try to understand how to enrich people's life. This makes them good in understanding the underlying philosophies of economics and politics. As a spiritual teacher they are known for their ability to understand complex doctrines and more than that their ability to explain that to lay man. Since they like to stick to the established practices, they are dogmatic and would praise their culture, tradition and religion over others. This also makes them lesser adaptive to newer thoughts and ideas and they are not inclined towards any breakthrough innovations. They can however, be interested in incremental innovation to make established things better. Their dogmatism and strong allegiance to their own culture and religion can also manifest in terms of fundamentalism and victimization of minorities.</p><p>Their hard work, patience and intellect can take them quite far in their career and they can easily rise to the top management. However, due to their affiliations to established rules and regulations, they are lesser adaptive to the fast changing socio-political, environmental and market conditions. They need to learn to be more receptive and adaptive to new thoughts and ideas. Although, that is quite unsettling to these natives, they can eventually adapt to that. Due to the influences of Jupiter such natives are charitable and get engaged in various humanitarian activities. They are deeply empathetic towards the underprivileged and try to uplift their life through various means. They are emotional and sensitive and hence are moved by the misery and sorrow in the world.</p><p>Although they are spiritual and philosophical they are still attracted by wealth and opulence. Thus they are engaged in various material pursuits and eventually succeed to attain that due to their hard work, intelligence and their ability to influence people. However due to their charitable attitude they share their wealth for various social causes. As the nakshatra suggests, they like to nourish and feed the society not only with thoughts by also with other material means such as food programs for orphanages etc.</p><p>They have strong need of social affiliation and they thrive in company of others. Due to this need, they are overly concerned about their public image and are ever engaged in the pursuit of developing a positive image. In a way, their self image and self confidence is directly linked to their public image. Thus if their image is hurt, they can be shattered. Their sensitivity towards their public image makes them vulnerable which can be exploited by people.</p><p>As the nakshatra name suggests they love to eat to the extent of becoming overweight and obese. They can suffer with diseased which happens due to abundance such as cholesterol and heart troubles, diabetes and at times hormonal deficiencies. They have a strong digestive system which makes them hungry quite often. They should however be mindful of what they are eating and should exercise caution while eating junk and high calorie foods.</p><p>Om Tat Sat</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com1tag:blogger.com,1999:blog-7407444.post-87321826879121407732008-09-20T11:35:00.004+08:002018-09-24T22:13:06.625+08:00Nakshatra Devatas II<h2>6. Ardra</h2><p>Mythologically ārdra is ruled by Rudra. There is abundance of references of Rudra in the vedas and puranas and it would not be possible to bring forward all the aspects of rudra in article such as this, however, I shall try to provide pointers which shall help the reader to understand the hidden meaning behind this nakshatra.</p><p>In Rigveda, Rudra is often portrayed as the deity of storm, wind and the hunt. The name rudra has many meaning of which the most commonly used is to cry out loud. The root of the word ‘rud’ means ‘to cry’. In earlier scripture Rudra was identified as an independent deity which got merged with one of the aspect of Shiva, an aspect which represents the form of Shiva which is responsible to cause destruction in the scheme of creation, sustenance and destruction. Although the most common belief is that the rudra are the cause of destruction, many others believe that Rudra are the protector of the created world and only when they are decline to support, destruction happens. Either way this can mean that if Rudras are unfavorable to someone or something, destruction is inevitable.</p><p>Sages of yores identified the destructive potencies of Rudra and revealed hymns which are used to pacify the rudras and stop them from bringing havoc. The most commonly used among the hymns are the rudra namakam and chamakam and they are also known as rudra prasna. It is said that this is the most effective remedy to the havoc caused by Saturn during its transit or unfavorable dasas. In Jyotish shastras there are 11 rudras identified commonly known as ekadas rudra. The ekadasa rudras are (1) Kapali (2) Pingala (3) Bhima (4) Virupaksha (5) Vilohita (6) Shasta (7) Ajapada (8) Ahirbudhanya (9) Sambhu (10) Chanda (11) Bhava and rule the 11th divisional chart called Rudramsa, which is judged for strife and struggles. Pt. Rath in his book Vedic Remedies in Astrology gives the mantra for the 11 rudras and can be recited by anyone based on the moon’s placement in a specific Rudramsa to save them from various strife and struggles.</p><p>Like the Rudras, the natives of this nakshatra are sharp, strong, immovable, obstinate and short tempered. They can be angered even with smallest provocation and it takes a great deal to cool them down. Their great energy and power is complemented by their hunger, which makes them intolerant to hunger and a voracious eater. They are sincere and straightforward and expect the same from others too and thus their face and eyes reflect their mind. They are quite intolerant to diplomacy and thus could be quite blunt in their speech. It is easy to compare the traits of these natives to that of mythological figures such as Hanuman from Ramayana and Bhima from Mahabharata. Their persistence and energy to move any hurdles are their unmatched traits. They do not stop keep trying until they get what they look for and hence they ooze energy, persistence and drive in all their activities. If not tamed well their energy can be very destructive such as that of a hurricane or tsunami, however a controlled ardra person can be great leader and motivator. They can withstand many hardship without losing their composure which is another trait which points toward their patience and persistence.</p><p>From mythology we can understand the both rudras Bhima and Hanuman are the son of the god of wind Vayu. Thus they inherit the traits of Vayu and thus love to wander and travel. Their airy trait makes them flexible and open to change. Although it is a positive trait in the world of constant change, however at times shows that they lack strong individuality and are swayed by the opinions of others. The only negative trait is that they do not save for tomorrow and due to their tremendous urge to consume things they spend their resources lavishly and live a lavish lifestyle; due to which occasionally they have to face financial hardship. However, they are not much moved due to such hardships and due to their persistence they regain their lost position. They are good planner which helps them float through the periods of hardship. Another positive side of their trait is that they love humor and they do not hesitate to make themselves part of the humor. However, at times they can be sarcastic with others and also make fun of others. Being predominant in airy element, they are seeker of all form of knowledge and also attain expertise in multiple fields. However, although they are knowledgeable, they have lesser staying power and substance to make others understand and value their depth of knowledge. They are also dexterous in working on multiple fields and professions at the same time and keep changing their line of profession throughout their life. They abhor monotony and like professions which encourage imagination and creativity such as artistic, media and product development.</p><p>Due to their lack of commitment to a static life, they do not get drawn towards relationship such as marriage which requires long lasting commitment to home and family. Due to this they usually get married quite late, when they realize that they need support of a soul mate to travel the long journey of life. Many even chose to remain bachelor or having short relationship with many life partners. The ideal person to marry these natives should also have inclination towards traveling and promote creativity at home. The day it becomes monotonous at home, it would be difficult to bind these natives to home and they will travel away from home either with the pretext of profession or something else. To have a enriched marital life such native and the family should devote time in having pastimes such as trekking, adventure sports or just going out regularly during the weekends.</p><p>Their belligerent attitude makes them prone to litigations however they are fearless and fight till the end to present their points and convince others. At times their energy and drive reflect in their passion to overpower the members of opposite sex, however given their self restraints many times they like to take up a life of celibacy and chose to overpower their sexual instinct with sheer determination and power. They do not tolerate rules and traditions which hinders positive growth and flow of energy to development of mankind. Since they are known to protect the creation and also cause destruction to old and worn out things, they often have revolutionary ideals and take actively participate in bringing down anything which does not serve the existential purpose. They help in destroying worn out things to pave the way to newer things and rejuvenation.</p><p>Due to their sheer physical power, natives of this nakshatras gravitate towards profession which requires physical prowess such as athletics, boxing, wrestling and activities which require raw physical labor. They are not very keen in taking up professions which require mental activities. They are however sincere and responsible and stick to their commitments. In terms of their friendship and enmity, they can go to extremes, thus while they can be extremely generous and forgiving to their friends, their enmity has not boundary.</p><p>Om Tat Sat</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com8tag:blogger.com,1999:blog-7407444.post-18268702635145147992008-07-06T15:36:00.012+08:002018-09-24T22:18:47.233+08:00Sarvatobhadra Chakra<h2>1. INTRODUCTION:</h2><p>Sarvatobhadra Chakra is a tool used as part of Transit of Planets. The term Savatobhadra means overall auspiciousness (sarva- overall; bhadra- auspiciousness) and takes into consideration almost all factors in vedic atrology viz., the 28 nakshatras, the 12 signs, the 30 tithis, the 7 weekdays and the 50 aksharas (Sankrit Alphabets) and hence can be used for variety of analysis of planetary transits. Although the prime focus here is analysis of transits, this can also be used for natal horoscope, dasa analysis etc.</p><p>This chart contains 9*9 = 81 boxes containing the nakshatras, signs, tithis, weekdays or the aksharas. For reference purpose I have given the names to the column from 1 to 9 and that to the rows as A to I, although this is not done in the astrological texts and other astrologers. I find giving names to the rows and columns will make it easier to refer to a particular boxes. In subsequent article, the boxes will be referred as A1 (row A, column 1), I9 (row I, column 9) etc.<br></p><div class="separator" style="clear: both; text-align: center;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8DUZBRJjqpuINhsDsRJj1Veh-CSFq-nSzfS-RK_ZKBSvjas1mrRTaJ5VqWgAiI_YX74s1hQu6961JsgyJzdR-Qik7gwxj_nJN22LhQ3L4SAa2EdgkUTCXTnEdgDw1HRsHIIJRBA/s9999/1537798715.jpeg" alt="img-alternative-text" style="max-width: 100%;"></div><h2>2. THE CONCEPT OF VEDHA</h2><p>The concept of vedha is very important in transit analysis. We can encounter this concept while studying transits of planets from natal Moon and hence its understanding is vital in any studies of transits. Vedha means to pierce and hence can means the power of a planet to influence a favourable or unfavourable result. While in normal transits of planets, vedha of other planets can nulify the benefic or malefic influences, in Sarvatobhadra Chakra, the Vedha shows the influence of transiting (or natal) planets on various nakshtras, signs, tithis, aksharas etc. The vedha of benefics are considered to be favouable and that of malefics are considered as unfavourable. The influence is stronger if they are exalted and retrograde while weaker if they are debilitated.</p><h3>2.1. TYPES OF VEDHA</h3><p>There are three types of vedha:<br><strong>1. Across vedha:</strong> When seen from a transiting planet, the bodies falling across in the Sarvatobhadra chakra comes under vedha from the said planet. Thus when the planets transit on the nakshatra in the left wall of the chakra, the across vedha will be on the nakshatras (and bodies) towards the right and vice versa. Similarly when the planets transit the nakshatras on the upper wall of the chart, the accross vedha will be downward. This vedha is more effective if the planets are in normal motion or stationary.</p><p><strong>2. Fore vedha:</strong> When seen from a transiting planet, the bodies falling in the diagonal seen in clockwise (zodiacal) direction are under fore vedha. This vedha becomes effective when the planets are moving fast. This vedha is always more important for the Lumineries, whose motion is always in forward direction.</p><p><strong>3. Hind (rear) vedha:</strong> When seen from the transiting planet, the bodies falling in the diagonal seen in anticlockwise (antizodiacal) direction are under hind vedha. This vedha becomes effective when the planets are in retrograde motion, as their sight is backward. This vedha is always effective for the nodes since they always move in retrograde motion.</p><p>We have seen that that the impact of the vedha in one of the direction is dependent on the motion of the 5 planets, excluding the luminaries and the nodes. When the planets are stationary or moving in normal pace, the across vedha is more effective than others and when moving in faster motion or retrogression, fore or hind vedha becomes effective respectively. Since the Luminaries always move in forward direction, the fore vedha is always effective, while rear vedha is always ineffective. Similarly, since the nodes are always in retrograde motions, the hind vedha is always effective and fore vedha is always ineffective.</p><h3>2.2. VEDHA ILLUSTRATION</h3><div class="separator" style="clear: both; text-align: center;"><a href="http://picasaweb.google.com/sarajitp/Varahamihira/photo?authkey=pARhqEzPqv8#5219853288510207250"><img src="http://lh3.ggpht.com/sarajitp/SHCk6PFONRI/AAAAAAAAH1g/Z2SvUa6MRdM/s800/Sarvatobhadra_Vedha.jpg" alt="image-9" style="max-width: 100%;"></a></div><p>In this illustration, lets see the planets Mars and Mercury causing vedha to which bodies. The bodies highlighted in yellow colour are having "Accross Vedha" while those highlighted in green are having "Fore Vedha" and those highlighted by purple are having "Hind Vedha" from the said planets i.e., Mars and Mercury. Since in the accross Vedha, the vedha to the nakshatra is the most important, we shall only consider Ashwini as receiving Vedha and ignore other bodies such as the aksharas (ma, l. etc) and the signs (Cancer, Gemini, Taurus).</p><h3>2.3. SPECIAL CASE OF VEDHA</h3><p>When a transiting planet is in last quarter of the nakshatra preceding the corner or the 1st quarter of the nakshatra succeeding the corner, in addition to the normal vedhas, they also cause vedha to the diagonal crossing the Purna Tithi and all the bodies falling in that diagonal as well as all the vowels in the corner.</p><p>Thus this specific condition is met when a planet transits through last pada of Bharani, Aslesha, Vishakha and Sravana and the 1st pada of Krittika, Magha, Anurdha and Dhanistha.</p><h2>3. SPECIAL NAKSHATRAS</h2><p>Counted from the Janma Nakshatra (Moon's Asterism) certain nakshatras becomes important for judgement of certain aspect of an event or life. These special nakstras are also important in other areas of transits such as Navatara chakra hence their understanding is extremely important for understranding not only Sarvatobhadra Chakras, but also other areas of trasits as well. The nakshatras are as follows:</p><h3>3.1. THE SHANNADI GROUP</h3><p>Shannadi is derived from Shad-Nadi means 6 nadis. Nadi's generally mean sensitive or vital points in a body (physical or symbolic) and signify the energy centers in the body which has substantial control over the body in various areas. The Shannadi group of nakshatras counted from Moon, are as follows:</p><ol><li>1st Nakshatra : Janma Nadi</li><li>10th Nakshatra: Karma Nadi</li><li>16th Nakshatra: Sanghatika Nadi</li><li>18th Nakshatra: Samudayika Nadi</li><li>23th Nakshatra: Vainashika Nadi</li><li>25th Nakshatra: Manas Nadi</li></ol><p><strong>Janma Nadi:</strong> This is the Moon's nakshatra and is also called the Janma Tara (in navatara scheme) or Janmarksha or Janmabha. This is the most important nakshatra in any natal or transit analysis as it houses the Moon. It is said that the karaka for human life is Moon and hence very important for human birth and also it is the prime sustrainer in this virtual world. The body is fine and healthy as long as the Mind (signified by Moon) relishes the stay in this world and it weathers away when the Mind has no more need to sustain. It is said that the when the Mind stops relishing the experiences (good or bad) in this world, there is no more attraction for the soul to re-incarnate and the body is out of the bondage. From the brief description of the nakshatra and its strong association with Moon, we understand that the overall experience, sustenance in this world depends on the influences on the Janma Nadi.</p><p><strong>Karma Nadi:</strong> There is a strong association of number 10th with the karma which we are supposed to do to fulfil the mission for which we have taken birth. In the rasi chart, the 10th house is also the house of Karma and in the scheme of Nakshatra, the 10th Nakshatra from the Moon is also associated with Karma. The influences on this nakshatra will determine the access to various resources which the native can use in fulfilling his work and how easily (or otherwise) the native will attain the results of his work. This nakshatra becomes very important in muhurthas related to profession or business, which involves realisation of an objective.</p><p><strong>Sanghatika Nadi:</strong> This means Danger. As the name suggests, this nakshatras has a strong bearing on the risks the native faces in fulfilling an objective. An example of risks could be accepting an unfavourable alliance or partnership with someone due to financial constrains etc.</p><p><strong>Samudayika Nadi:</strong> This means environment. As the name suggests this nadi indicate the support the native is going to get from the environment etc. For example, whether the environment is going to be supportive or hostile to the native or an business enterprise (in mundane astrology) is seen from this nakstra.</p><p><strong>Vainashika Nadi:</strong> Vinash means destruction. As the name suggests this nakshatra has a strong bearing on the ways and menthods which can cause destruction or trouble to the wellbeing of the native or the event under consideration. In the analysis of business enterprise, this has a strong say on the associates, friends and the partners.</p><p><strong>Manasa Nadi:</strong> Manasa means the state of the mind. Thus, as the name suggests the nakshatra has a strong bearing on the state of mind of the native at any point of time, based on the planetary transits. In mundate astrology, it can represent the state of the mind of people involved such as how peaceful or how agitated they are.</p><h3>3.2. OTHER KEY NAKSHATRAS</h3><p>Other than the 6 nakshtras of the Shannadi group, there are other nakshatras which play a key role in the transit analysis. They are give below with their position from the Moon in brackets:</p><p><strong>1. Sampat Nakshatra (2):</strong> This is the nakshatras of wealth and assets. In mundane astrology, this has a strong bearing on the net wealth or other current or fixed assets that are created/ generated in the event under consideration. In the annual horoscopy of the nations, this nakshatra can indicate the GDP and GNP of the nation generated in the year under consideration and similarly in a business enterprise this can show the net revenue/ assets of the company acquired.</p><p><strong>2. Adhana Nakshatra (19):</strong> Adhana means conception. To understand the role of this nakshatra in transit analysis, we need to understand what happens in conception. During conception, the fertilized egg embeds itself to the wall of the uterus of the mother, which nourishes till delivery of child. Thus this nakshatra has a strong bearing on the place of activity and how well the place supports the native or the event (in mundane astrology). This nakshatra has a strong bearing on whether the native will be comfortable or successful in his homeland or abroad. While benefic influences would make the native stay in his homeland, malefic influences will make him move away.</p><p><strong>3. Jati Nakshatra (26):</strong> Jati means community. This nakshatra not only indicate the relationshio of the native with his family members, relatives and friends, but also how well the native will be supported by his fellow community members. In a business enterprise, this indicate the relationship between the employer and employees and among the employees; such as how harmonious they are and how well they support the business bottomline.</p><p><strong>4. Desha Nakshatra (27):</strong> Desha means country. This nakshatra is specifically important in mundane astrology and it signifies how well the government support an enterprise of a community such as a political party. This nakshatra also assumes great importance in the horoscopy of national figures and leaders and signify the support they receive from their government. Thus is a leader is sent to exile, this nakshatra is the key to look for.</p><p><strong>5. Abhisheka Nakshatra (28):</strong> Abisheka means coronations. As the name suggests, this nakshatra is important in mundane astrology which deals with areas related to leadership such as political astrology or business leadership (CXO's positions). In general this nakshatra show the amount of influence, dominance and control the native has over others. This also indicate how much freedom the native has and how well the he enjoys the work, such that he becomes his own boss in that context. When there are negetive influences on this nakshatra, this can show fall from power, bondage and exile as well.</p><h3>3.3. THE TRISHULA NAKSHATRAS</h3><p>The trishula nakshatras are specifically important for the matters of longevity and dealth and is a group of 4 nakshatras counted from Sun's nakshatra which form the Trishula or the Trident of lord Shiva. Mythologically, Shiva is the lord of death and annihilation among the three divine principles causing birth, sustenance and destructions. It is said that the Trident in the hand of lord Shiva symbolises his power to destroy and hence in astrology things named after Trishula or Shula signify death and annihilation. The three nakshatras which are important in this context are 1st, 9th, 15th and 21st counted from Sun.</p><h3>3.4. THE UPAGRAHAS</h3><p>There are yet another group of 8 nakshatras counted from Sun whose primary purpose is to cause obstacles and troubles. They are:</p><ol><li>5th nakshatra: Vidyunmukha (mouth of lightning)</li><li>8th nakshatra: Shula (sharp and piercing)</li><li>14th nakshatra: Sannipata (trouble creator like Saturn)</li><li>18th nakshatra: Ketu (unpredictable)</li><li>21st nakshatra: Ulka (fireball)</li><li>22nd nakshatra: Kampa (shiver)</li><li>23rd nakshatra: Vajraka (lighning)</li><li>24th nakshatra: Nirghata (deadly)</li></ol><p>While Malefic influences on these nakshatra can cause obstacles and troubles in ways related to the nakshatra as well as the planets involved; benefics influencing the nakshatras shall alleviate the troubles.</p><h2>4. EFFECT OF PLANETS</h2><h3>4.1. BENEFICS & MALEFICS</h3><p>Effect of various planets on the said nakshatras will give specific results related to the nature of planets under consideration. While influences of benefics enhance good fortune, influences of malefics cause suffering and destruction. In this context the benefics are Jupiter, Venus, well associated Mercury and strong Moon and malefics are Saturn, Rahu, Mars and Ketu and the Sun. Association of Mercury with Saturn and Rahu makes it extremely diabolical while association of Sun and Mars makes it only mildly malefic. Similarly dark Moon from Krsna Chaturdasi to Shukla Pratipada is quite malefic while from Shukla Dvitiya to Shukla Ashtami and Krsna Ashtami to Krshna Trayodashi are mildly malefic.</p><p>The specific effect of planets are as follows:</p><ol><li>Sun: Misunderstanding and ego related problems</li><li>Moon: Pleasent happenings if strong and vice-versa</li><li>Mars: Loss of wealth</li><li>Mercury: Learning and efficiency at work</li><li>Jupiter: Overall prosperity and wellbeing</li><li>Venus: Sexual enjoyment and entertainment</li><li>Saturn: Sickness</li><li>Rahu: Deception and cheating</li><li>Ketu: Accidents and sudden happenings</li></ol><h3>4.2. STRENGTH OF INFLUENCE</h3><p>Based on the diginity of the planets causing vedha, the influence will be modified in the following way:</p><ol><li>Exaltation: 3 times</li><li>Retrogression: 2 times</li><li>Debilitation: 1/2 times</li><li>Other dignity: 1 times (normal)</li></ol><p>If a malefic planets gets exalted or retrograde, the it becomes extremely malefic. Thus it is desirable to have benefics are retrograde or exalted and malefics as debilitated.</p><h2>5. Effect of Vedha on Different Elements</h2><p>Although we have only discussed on the vedha of planets on the vital nakshatras, it is important to note the vedha on various other elements of the sarvatobhadra chakra viz., the akshara, tithi vara etc. Each element governs over various areas of life as used in the judgement of panchanga. In addition to the janma and other vital nakshatra, native's janma tithi, vara, rasi and akshara can also be noted. Benefic and malefic vedha on these elements will have good or bad impacts on different areas of life as mentioned below:</p><p><strong>1. Vara (weekday):</strong> The weekday lord governs over the life force of the native. A strong weekday lord gives good health and faster recovery from diseases and health disorders, while weak weekday lord fails to do so. Applying this principle in Sarvatobhadra chakra, we can say that malefic vedha on the Janma vara (the day on which the person is born) can have negative impact on the native's health and vice-versa.</p><p><strong>2. Akshara (Alphabet):</strong> Like Moon, the akshara is also related to sustenance of the native in this world, while Moon sustains by giving comfort and good living condition, the name sustains by giving a favourable image. Thus if there are malefic vedhas to the 1st akshara of the name, the native's image may suffer and vice-versa.</p><p><strong>3. Tithi (Lunar day):</strong> In the Panchanga scheme, Tithi rules over prosperity and has a strong say on the finances in addition to the overall comfort and well being. Using the same principle here, if there are malefic vedha on the native's janma tithi, the native will face financial troubles as well as general lack of comfort. The tithis are grouped into 5 groups viz.,</p><p>i. Nanda : Pratipad, Shasthi, Ekadasi</p><p>ii. Bhadra : Dvitiya, Saptami, Dvadasi</p><p>iii. Jaya : Tritiya, Astami, Trayodasi</p><p>iv. Rikta : Chaturthi, Navami, Chaturdasi</p><p>v. Purna : Panchami, Dasami, Purnima, Amavasya</p><p>Malefic vedha on the Purna Tithi in the muhurtha chart of an ailing person can show death.</p><p><strong>4. Rasi (Sign):</strong> The rasi governs over all the resources which we get from the mother nature. Thus the vedha on the rasi would show accessibility to various resoures. In addition, the Janma Rasi has a strong bearing on the health of the native while the Janma Lagna has a strong bearing on his intellectual faculty. Thus malefic vedha on the Janma rasi can cause heath troubles while that on the Janma Lagna can show incorrect application of intelligence and incorrect decision making.</p><p>This can also be used in conjunction to the natal chart. In the natal chart, each sign will be associated with a particular house. Malefic vedha on a sign can trouble the associated house. If there are inauspicious yogas in a particular house, malefic vedha on that sign can aggravate it further, while benefic vedha can alleviate the trouble to certain extent. Similarly a favourable yoga can be stunted during a particular period if there are malefic vedha on the associated sign and the yoga can flourish under benefic vedha.</p><h2>6. DASA & ANTARDASA</h2><p>The dasa and antardasa of the planets involved in inauspicious yoga in the horoscope can cause tremendous suffering, if both of them simultaneously cause vedha to a vital nakshatra in the area related to the nakshatra. One has to judge the result based on functional and natural nature of the planets involved as well as the yoga they form in the natal chart. The adverse yogas give the adverse results during infavourable transits and hence one has to watch out the transiting dasa, antardasa lord not only with respect to normal transits but also from the viewpoint of sarvatobhadra chakra.</p><p>Similarly dasa, antar of benefic planets can give their benefic results when they have benefic vedha on some vital nakshatras. Based on the functional nature of the planets and the yoga they form one among the mentioned vital nakshatra would become more important and a wise astrologer should ascertain that vital nakshatra before pronouncing the results. For example, for the matter of yogas related to power, status and fame, abhisheka nakshatra becomes extremely important. If the planets contributing to the yoga simultaneously have vedha on the abhisheka nakshatra during their periods and sub-periods, it can be predicted that the yoga will fructify.</p><p>Om Tat Sat</p>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com5tag:blogger.com,1999:blog-7407444.post-47796745310433093652008-03-02T17:06:00.002+08:002008-03-02T18:08:55.856+08:00Mundane Astrology<div align="justify"><span style="font-family:arial;">The principle of astrology can not only be applied to horoscopes of living being such as humans and animals but also anything else in this world such as nations, institutions, organisations, associations etc. We should appreciate the fact that everything in this world is only temporary, it can be marked by a specific time when it came into existence and there would also be a time when it will cease to exist. In this world of maya numerous things are created and destroyed every momenet and all such things can be analysed using astrological principles. This can be done because essentially everything in this manifested universe can be mapped to 12 signs and 9 planets based on the underlying forces of 5 elements. One should note however that the signs represent the immobile aspect whereas the planets represents the mobile (living) aspects of the things under consideration.<br /><br />The mentioned things can be analysed by creating a horoscope at the moment of commencement of the thing. For instance, the nation's events can be prognosicated using horoscope casted at the moment of independence, while the election of leaders etc. can be seen from the horoscope casted at the moment of commencement of the constitution which gives the authority to elect rulers. Thus one must understand the chart needs to be seen based on the nature of events to be studied from it. Although the astroligical classics gives the framework for analysing mundane horoscopes, one must have considerable experience in natal horoscopy before venturing into mundane charts.<br /><br />Like all events in the natal horoscopy be associated with the 12 houses of the zodiac, similarly in the mundane horoscopy there are associations of various things with vaarious houses. If one studies them carefully they can see the strong parallel between the associations in natal and mundane horoscopy. For instance, in the natal horoscope 2nd house is the house of wealth; similarly, in the mundance horoscopey 2nd house governs over the revenue of the state/ organisation, finance and commerce. The things represented by various houses in the mundane astrology is given below:<br /><br /><strong>1st house:</strong> 1st house is the house of self and governs over the personality of the native as well as overall strength and weaknesses. Thus in the mundane horoscopy it govens general affairs of the state, the constitution, public health and well being, state policies as well as the condition of the cabinet.<br /><br /><strong>2nd house: </strong>2nd house is the house of family and wealth. In mundane astrology it governs over revenue and wealth of the state and people, imports, taxation and other means earning revenue. It also rules over allies being the house ruling family.<br /><br /><strong>3rd house: </strong>3rd house is the house of siblings, communications and courage. Thus in mundane horoscopy, it rules over various modes of communications such as internet, telephone, postal, newspapers and all ways of transportation such as land, sea and air transport. Since it rules over siblings, it also governs over relations with the neighbouring nations.<br /><br /><strong>4th house:</strong> 4th house is the house of happiness, education, landed property and vehicles. In mundane astrology, it governs over all educational institutions such as schools, colleges, universities, general conditions of education, the conditions of teaching and students. It also governs over general happiness and peace and also land assets and properties. It also rules over agriculture and agro based industries.<br /><br /><strong>5th house:</strong> 5th house is the house of love, subconcious mind (mental harmony), creation, progeny and power. In mundane astrology, it governs over the mentality of the rulers, birth rate and population, crime and punishment, entertainment and amusement.<br /><br /><strong>6th house: </strong>6th house is the house of loans, diseases and enemies. Thus in mundane astrology, it governs over state loans and debts, diseases of the rulers and people, friendship and enmity with people within and other states, territorial attacks and battles, armed, air and naval forces and other means of war such as arms and ammunitions.<br /><br /><strong>7th house: </strong>7th house is the house of relationship and marriage. In mundane astrology, this house governs health of women (creative force), morality or immorality in terms of sexual relationships and foreign relations. Being the house opposite to the lagna, it also governs over war.<br /><br /><strong>8th house:</strong> 8th house is the house of defects and death. In mundane astrology, it govenrs over the death rate, guarantees and insurances.<br /><br /><strong>9th house: </strong>9th house is the house of righteous deeds, religiousity and guidance from the elders. In mundane astrology, it governs over all religious shrines such as temples, churches, mosques etc. as well as general religiousness or irreligiousness. It also governs over all such people who guide general public such as priests, astrologers and preachers and also the whole judicial system such as court, judges, lawers and the law of the land.<br /><br /><strong>10th house: </strong>10th house is the house of activities and authority. In the mundane astrology, this house governs over the rulers or head of the state, the parliament or the constitutional body governing the state's public policy, the kind of authority of the ruler such as autocracy, democracy etc. This also rules over the activities of the state such as machinary to collect taxes and revenues, the machinary to implement and monitor public policy such as bereucracy, police etc. This also governs over other activities such as trade and commerce, exports etc. Change of ruler through elections, coup or revolutions can also be seen from this house.<br /><br /><strong>11th house: </strong>11th house is the house of gain and friends. Thus in mundane astrology, this include various forms of gains and income from world trade and also friendly ties with other nations.<br /><br /><strong>12th house: </strong>12th house is the house of losses, secret enemies and hospitals. Thus in mundane astrology it governs over all forms of secret things such as espionage, secret service, conspiracies and secret plots, secret crimes. This also governs hospitals, clinics and any other forms of medical institutions (such as healing, yoga etc), public health administration such as vaccination, various forms of medical approaches such as homeopathy, allopathy, ayurveda, yoga and alternate medicines (naturopathy, accupuncture, accupressure etc). Being the house of loss it governs over various forms of losses (such as war and other forms of natural and man-made disasters), expenditure and donations (such as charitable donations to needy nations).<br /></span></div>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com0tag:blogger.com,1999:blog-7407444.post-67310376742939359492008-03-02T01:50:00.004+08:002018-09-25T08:25:12.821+08:00Indian Lunar Calendar<p>The Indian lunar calendar is based on movement of both luminaries Sun and the Moon in the sidereal zodiac. One should note the difference between Indian Lunar Calendar and the Chinese Lunar Calendar. While Indian Lunar Calendar is based on sidereal zodiac, the Chinese Lunar Calendar is based on tropical zodiac and hence the Indian Lunar months are not synchronized with seasons, but fixed stars (or the nakshatras), while Chinese Lunar Calendar is synchronized with seasons. This indicates the importance of fixed zodiac not only in astrology but also celebration of the festivals.</p><p>Since the Lunar Calendar is synchronized with the Sidereal Zodiac, the lunar months are tagged to sidereal signs. This means based on the sign occupied by Sun in the sidereal zodiac, the lunar month will bear the same name. For example, Chaitra, the 1st month of Lunar Calendar is tagged to sidereal Pisces. The names of the months are given by the name of the nakshatra, the Moon is expected to be placed while Sun transits a sign. This also shows that naming of the month is based on Shuklanta principle, which suggests beginning of a month with Krishna Pratipad. The relationship of the lunar months and the sidereal signs are as follows:</p><pre>Chaitra - Meena - Pisces
Vaishakh - Mesha - Aries
Jyeshtha - Vrshabha - Taurus
Ashadha - Mithuna - Gemini
Sravana - Karkata - Cancer
Bhadra - Simha - Leo
Ashwin - Kanya - Virgo
Kartik - Tula - Libra
Mrigashira- Vrshchik - Scorpio
Pausha - Dhanu - Sagittarius
Magha - Makar - Capricorn
Phalgun - Kumbha - Aquarius
</pre><p>Although the names of the month are given based on Shuklanta principle, the most widely followed calendar is Amanta which begins with Shukla Pratipad. The Lunar year begins with Chaitra Masa, the time when Sun and Moon conjoin in sidereal Pisces.</p><h3>Adhika & Kshaya Masa</h3><p>There are few variations in the reckoning of the month, due to the differences in the duration of lunar year and the sidereal year by approximately 10 days. The types of variations are given below:</p><blockquote><strong>Adhika Masa:</strong> When two new Moon falls in one sidereal sign, the first among them is treated as a extra month or Adhika Masa while the 2nd one of them is called the actual month or nija masa. Whenever this happens, the 1st new Moon falls in the 1st degree of the sign, while the 2nd one falls in the last degree of the sign. The adhika masa bears the name of the sign where it happens. Thus if it happens in Aries, it becomes Vaishakh adhika masa and so on.</blockquote><blockquote><strong>Kshaya Masa:</strong> Khsaya masa means loss of month. This happens when there is no soli-lunar conjunction in a sign. This is a rare phenomenon as is counter intuitive that how can a bigger measure of time i.e., Saura masa be smaller than a chandra masa. Thus this requires further investigation. It happens in a period of 19 years and 141 years.</blockquote><h3>60 Years Cycle:</h3><p>The lunar calendar is completely synchronizes with the solar calendar in a period of 60 years. This concept is similar to the Chinese calendar which indicate repetition of combination of element and animal. In the Indian calendar, each of the 60 years are given a specif name which indicate towards overall results to be experienced in that year. The cycle follows the cycle of creation, sustenance and annihilation of the creative force. To understand it better, this can be mapped to the 30 tithi cycle of the Moon, which also passes through creation and increase in life force as signified by the Shukla Paksha and decrease of the life force as well as destruction as signified by the Krshna Paksha.</p><p>Since each of the year is spanning over two tithis, we can also map the year with half of tithi called Karana. There are 4 fixed karanas names Kimsthughna, Shakuni, Chatushpād and Nāgava which are mapped to 1st half of 1st half of Shukla Pratipad, 2nd half of Krisna Chaturdasi, 1st and 2nd half of Amavasya respectively. While rest 7 karanas are called the movable karanas and repeat in the sequence of Bava, Bālava, Kaulava, Taitula, Garajā, Vanijā and Vishti (Bhadrā) from 2nd half of Shukla pratipad to 1st half of Krsna chaturdasi. The fixed karanas are known be troublesome and vicious.</p><p>The years of the 60 years cycle and its mapping to Tithis and Karanas are</p><pre>YEAR TITHI KARANA
1.Prabhava - Shukla Pratipad - Kimstughna**
2.Vibhava - Shukla Pratipad - Bava
3.Shukla - Shukla Dvitiya - Balava
4.Pramoda - Shukla Dvitiya - Kaulava
5.Prajāpati - Shukla Tritiya - Taitula
6.Āngirasa - Shukla Tritiya - Garajā
7.Shrīmukha - Shukla Chaturthi - Vanijā
8.Bhāva - Shukla Chaturthi - Vishti (Bhadrā)
9.Yuvan - Shukla Panchami - Bava
10.Dhātri - Shukla Panchami - Balava
11.Īshvara - Shukla Shasthi - Kaulava
12.Bahudhānya - Shukla Shasthi - Taitula
13.Pramāthin - Shukla Saptami - Garajā
14.Vikrama - Shukla Saptami - Vanijā
15.Vrisha - Shukla Ashtami - Vishti (Bhadrā)
16.Chitrabhānu - Shukla Ashtami - Bava
17.Svabhānu - Shukla Navami - Balava
18.Tārana - Shukla Navami - Kaulava
19.Pārthiva - Shukla Dasami - Taitula
20.Vyaya - Shukla Dasami - Garajā
21.Sarvajit - Shukla Ekadasi - Vanijā
22.Sarvadhārin - Shukla Ekadasi - Vishti (Bhadrā)
23.Virodhin - Shukla Dvadasi - Bava
24.Vikrita - Shukla Dvadasi - Balava
25.Khara - Shukla Trayodasi - Kaulava
26.Nandana - Shukla Trayodasi - Taitula
27.Vijaya - Shukla Chaturdasi - Garajā
28.Jaya - Shukla Chaturdasi - Vanijā
29.Manmatha - Purnima - Vishti (Bhadrā)
30.Durmukha - Purnima - Bava
31.Hemalambin - Krsna Pratipad - Balava
32.Vilambin - Krsna Pratipad - Kaulava
33.Vikārin - Krsna Dvitiya - Taitula
34.Shārvari - Krsna Dvitiya - Garajā
35.Plava - Krsna Tritiya - Vanijā
36.Shubhakrit - Krsna Tritiya - Vishti (Bhadrā)
37.Shobhana - Krsna Chaturthi - Bava
38.Krodhin - Krsna Chaturthi - Balava
39.Vishvāvasu - Krsna Panchami - Kaulava
40.Parābhava - Krsna Panchami - Taitula
41.Plavanga - Krsna Shasthi - Garajā
42.Kīlaka - Krsna Shasthi - Vanijā
43.Saumya - Krsna Saptami - Vishti (Bhadrā)
44.Sādhārana - Krsna Saptami - Bava
45.Virodhikrit - Krsna Ashtami - Balava
46.Paritāpin - Krsna Ashtami - Kaulava
47.Pramādin - Krsna Navami - Taitula
48.Ānanda - Krsna Navami - Garajā
49.Rākshasa - Krsna Dasami - Vanijā
50.Anala - Krsna Dasami - Vishti (Bhadrā)
51.Pingala - Krsna Ekadasi - Bava
52.Kālayukti - Krsna Ekadasi - Balava
53.Siddhārthin - Krsna Dvadasi - Kaulava
54.Raudra - Krsna Dvadasi - Taitula
55.Durmati - Krsna Trayodasi - Garajā
56.Dundubhi - Krsna Trayodasi - Vanijā
57.Rudhirodgārin- Krsna Chaturdasi - Vishti (Bhadrā)
58.Raktāksha - Krsna Chaturdasi - Shakuni**
59.Krodhana - Amavasya - Chatushpād**
60.Akshaya - Amavasya - Nāgava**
** Sthira (fixed) karana </pre><p>Details of years between 1947 and 2066 (120 years):</p><pre>1947: (22 Mar 1947 22:04:45 - 09 Apr 1948 18:47:15) - 21 - Sarvajit
1948: (09 Apr 1948 18:47:15 - 29 Mar 1949 20:41:24) - 22 - Sarvadhārin
1949: (29 Mar 1949 20:41:24 - 18 Mar 1950 20:50:46) - 23 - Virodhin
1950: (18 Mar 1950 20:50:46 - 06 Apr 1951 16:22:21) - 24 - Vikrita
1951: (06 Apr 1951 16:22:21 - 26 Mar 1952 01:43:13) - 25 - Khara
1952: (26 Mar 1952 01:43:13 - 15 Mar 1953 16:35:34) - 26 - Nandana
1953: (15 Mar 1953 16:35:34 - 03 Apr 1954 17:55:33) - 27 - Vijaya
1954: (03 Apr 1954 17:55:33 - 24 Mar 1955 09:13:05) - 28 - Jaya
1955: (24 Mar 1955 09:13:05 - 11 Apr 1956 08:09:28) - 29 - Manmatha
1956: (11 Apr 1956 08:09:28 - 31 Mar 1957 14:49:41) - 30 - Durmukha
1957: (31 Mar 1957 14:49:41 - 20 Mar 1958 15:20:32) - 31 - Hemalambin
1958: (20 Mar 1958 15:20:32 - 08 Apr 1959 08:59:46) - 32 - Vilambin
1959: (08 Apr 1959 08:59:46 - 27 Mar 1960 13:08:00) - 33 - Vikārin
1960: (27 Mar 1960 13:08:00 - 17 Mar 1961 00:21:13) - 34 - Shārvari
1961: (17 Mar 1961 00:21:13 - 05 Apr 1962 01:15:20) - 35 - Plava
1962: (05 Apr 1962 01:15:20 - 25 Mar 1963 17:40:14) - 36 - Shubhakrit
1963: (25 Mar 1963 17:40:14 - 14 Mar 1964 07:44:25) - 37 - Shobhana
1964: (14 Mar 1964 07:44:25 - 02 Apr 1965 05:51:13) - 38 - Krodhin
1965: (02 Apr 1965 05:51:13 - 22 Mar 1966 10:16:50) - 39 - Vishvāvasu
1966: (22 Mar 1966 10:16:50 - 10 Apr 1967 03:50:53) - 40 - Parābhava
1967: (10 Apr 1967 03:50:53 - 29 Mar 1968 04:18:44) - 41 - Plavanga
1968: (29 Mar 1968 04:18:44 - 18 Mar 1969 10:22:01) - 42 - Kīlaka
1969: (18 Mar 1969 10:22:01 - 06 Apr 1970 09:39:59) - 43 - Saumya
1970: (06 Apr 1970 09:39:59 - 27 Mar 1971 00:54:04) - 44 - Sādhārana
1971: (27 Mar 1971 00:54:04 - 15 Mar 1972 17:05:17) - 45 - Virodhikrit
1972: (15 Mar 1972 17:05:17 - 03 Apr 1973 17:15:41) - 46 - Paritāpin
1973: (03 Apr 1973 17:15:41 - 24 Mar 1974 02:54:40) - 47 - Pramādin
1974: (24 Mar 1974 02:54:40 - 11 Apr 1975 22:09:44) - 48 - Ānanda
1975: (11 Apr 1975 22:09:44 - 30 Mar 1976 22:38:42) - 49 - Rākshasa
1976: (30 Mar 1976 22:38:42 - 20 Mar 1977 00:03:22) - 50 - Anala
1977: (20 Mar 1977 00:03:22 - 07 Apr 1978 20:45:50) - 51 - Pingala
1978: (07 Apr 1978 20:45:50 - 28 Mar 1979 08:30:06) - 52 - Kālayukti
1979: (28 Mar 1979 08:30:06 - 17 Mar 1980 00:26:28) - 53 - Siddhārthin
1980: (17 Mar 1980 00:26:28 - 05 Apr 1981 01:50:02) - 54 - Raudra
1981: (05 Apr 1981 01:50:02 - 25 Mar 1982 15:48:08) - 55 - Durmati
1982: (25 Mar 1982 15:48:08 - 13 Apr 1983 13:29:00) - 56 - Dundubhi
1983: (13 Apr 1983 13:29:00 - 01 Apr 1984 17:40:19) - 57 - Rudhirodgārin
1984: (01 Apr 1984 17:40:19 - 21 Mar 1985 17:29:28) - 58 - Raktāksha
1985: (21 Mar 1985 17:29:28 - 09 Apr 1986 11:38:53) - 59 - Krodhana
1986: (09 Apr 1986 11:38:53 - 29 Mar 1987 18:16:13) - 60 - Akshaya
1987: (29 Mar 1987 18:16:13 - 18 Mar 1988 07:32:56) - 01 - Prabhava
1988: (18 Mar 1988 07:32:56 - 06 Apr 1989 09:03:17) - 02 - Vibhava
1989: (06 Apr 1989 09:03:17 - 27 Mar 1990 01:18:56) - 03 - Shukla
1990: (27 Mar 1990 01:18:56 - 16 Mar 1991 13:41:10) - 04 - Pramoda
1991: (16 Mar 1991 13:41:10 - 03 Apr 1992 10:32:10) - 05 - Prajāpati
1992: (03 Apr 1992 10:32:10 - 23 Mar 1993 12:45:12) - 06 - Āngirasa
1993: (23 Mar 1993 12:45:12 - 11 Apr 1994 05:47:52) - 07 - Shrīmukha
1994: (11 Apr 1994 05:47:52 - 31 Mar 1995 07:39:21) - 08 - Bhāva
1995: (31 Mar 1995 07:39:21 - 19 Mar 1996 16:15:22) - 09 - Yuvan
1996: (19 Mar 1996 16:15:22 - 07 Apr 1997 16:32:30) - 10 - Dhātri
1997: (07 Apr 1997 16:32:30 - 28 Mar 1998 08:44:13) - 11 - Īshvara
1998: (28 Mar 1998 08:44:13 - 18 Mar 1999 00:18:34) - 12 - Bahudhānya
1999: (18 Mar 1999 00:18:34 - 04 Apr 2000 23:42:40) - 13 - Pramāthin
2000: (04 Apr 2000 23:42:40 - 25 Mar 2001 06:51:44) - 14 - Vikrama
2001: (25 Mar 2001 06:51:44 - 13 Apr 2002 00:51:54) - 15 - Vrisha
2002: (13 Apr 2002 00:51:54 - 02 Apr 2003 00:49:28) - 16 - Chitrabhānu
2003: (02 Apr 2003 00:49:28 - 21 Mar 2004 04:12:01) - 17 - Svabhānu
2004: (21 Mar 2004 04:12:01 - 09 Apr 2005 02:02:39) - 18 - Tārana
2005: (09 Apr 2005 02:02:39 - 29 Mar 2006 15:45:49) - 19 - Pārthiva
2006: (29 Mar 2006 15:45:49 - 19 Mar 2007 08:13:07) - 20 - Vyaya
2007: (19 Mar 2007 08:13:07 - 06 Apr 2008 09:25:51) - 21 - Sarvajit
2008: (06 Apr 2008 09:25:51 - 26 Mar 2009 21:36:33) - 22 - Sarvadhārin
2009: (26 Mar 2009 21:36:33 - 16 Mar 2010 02:31:47) - 23 - Virodhin
2010: (16 Mar 2010 02:31:47 - 03 Apr 2011 20:03:02) - 24 - Vikrita
2011: (03 Apr 2011 20:03:02 - 22 Mar 2012 20:07:47) - 25 - Khara
2012: (22 Mar 2012 20:07:47 - 10 Apr 2013 15:05:56) - 26 - Nandana
2013: (10 Apr 2013 15:05:56 - 31 Mar 2014 00:15:13) - 27 - Vijaya
2014: (31 Mar 2014 00:15:13 - 20 Mar 2015 15:06:40) - 28 - Jaya
2015: (20 Mar 2015 15:06:40 - 07 Apr 2016 16:54:08) - 29 - Manmatha
2016: (07 Apr 2016 16:54:08 - 28 Mar 2017 08:27:43) - 30 - Durmukha
2017: (28 Mar 2017 08:27:43 - 17 Mar 2018 18:42:08) - 31 - Hemalambin
2018: (17 Mar 2018 18:42:08 - 05 Apr 2019 14:21:03) - 32 - Vilambin
2019: (05 Apr 2019 14:21:03 - 24 Mar 2020 14:58:49) - 33 - Vikārin
2020: (24 Mar 2020 14:58:49 - 12 Apr 2021 08:01:25) - 34 - Shārvari
2021: (12 Apr 2021 08:01:25 - 01 Apr 2022 11:54:54) - 35 - Plava
2022: (01 Apr 2022 11:54:54 - 21 Mar 2023 22:53:32) - 36 - Shubhakrit
2023: (21 Mar 2023 22:53:32 - 08 Apr 2024 23:51:12) - 37 - Shobhana
2024: (08 Apr 2024 23:51:12 - 29 Mar 2025 16:28:09) - 38 - Krodhin
2025: (29 Mar 2025 16:28:09 - 19 Mar 2026 06:53:50) - 39 - Vishvāvasu
2026: (19 Mar 2026 06:53:50 - 07 Apr 2027 05:21:32) - 40 - Parābhava
2027: (07 Apr 2027 05:21:32 - 26 Mar 2028 10:01:45) - 41 - Plavanga
2028: (26 Mar 2028 10:01:45 - 15 Mar 2029 09:49:40) - 42 - Kīlaka
2029: (15 Mar 2029 09:49:40 - 03 Apr 2030 03:32:55) - 43 - Saumya
2030: (03 Apr 2030 03:32:55 - 23 Mar 2031 09:19:23) - 44 - Sādhārana
2031: (23 Mar 2031 09:19:23 - 10 Apr 2032 08:09:44) - 45 - Virodhikrit
2032: (10 Apr 2032 08:09:44 - 30 Mar 2033 23:21:49) - 46 - Paritāpin
2033: (30 Mar 2033 23:21:49 - 20 Mar 2034 15:44:45) - 47 - Pramādin
2034: (20 Mar 2034 15:44:45 - 08 Apr 2035 16:27:59) - 48 - Ānanda
2035: (08 Apr 2035 16:27:59 - 28 Mar 2036 02:26:59) - 49 - Rākshasa
2036: (28 Mar 2036 02:26:59 - 17 Mar 2037 05:06:31) - 50 - Anala
2037: (17 Mar 2037 05:06:31 - 04 Apr 2038 22:13:16) - 51 - Pingala
2038: (04 Apr 2038 22:13:16 - 24 Mar 2039 23:29:43) - 52 - Kālayukti
2039: (24 Mar 2039 23:29:43 - 11 Apr 2040 19:30:21) - 53 - Siddhārthin
2040: (11 Apr 2040 19:30:21 - 01 Apr 2041 06:59:30) - 54 - Raudra
2041: (01 Apr 2041 06:59:30 - 21 Mar 2042 22:53:02) - 55 - Durmati
2042: (21 Mar 2042 22:53:02 - 10 Apr 2043 00:36:38) - 56 - Dundubhi
2043: (10 Apr 2043 00:36:38 - 29 Mar 2044 14:56:03) - 57 - Rudhirodgārin
2044: (29 Mar 2044 14:56:03 - 18 Mar 2045 22:44:59) - 58 - Raktāksha
2045: (18 Mar 2045 22:44:59 - 06 Apr 2046 17:21:48) - 59 - Krodhana
2046: (06 Apr 2046 17:21:48 - 26 Mar 2047 17:14:18) - 60 - Akshaya
2047: (26 Mar 2047 17:14:18 - 14 Mar 2048 19:57:41) - 01 - Prabhava
2048: (14 Mar 2048 19:57:41 - 02 Apr 2049 17:09:10) - 02 - Vibhava
2049: (02 Apr 2049 17:09:10 - 23 Mar 2050 06:10:47) - 03 - Shukla
2050: (23 Mar 2050 06:10:47 - 11 Apr 2051 07:29:06) - 04 - Pramoda
2051: (11 Apr 2051 07:29:06 - 30 Mar 2052 23:57:07) - 05 - Prajāpati
2052: (30 Mar 2052 23:57:07 - 20 Mar 2053 12:41:26) - 06 - Āngirasa
2053: (20 Mar 2053 12:41:26 - 08 Apr 2054 10:02:32) - 07 - Shrīmukha
2054: (08 Apr 2054 10:02:32 - 28 Mar 2055 12:30:50) - 08 - Bhāva
2055: (28 Mar 2055 12:30:50 - 16 Mar 2056 12:22:29) - 09 - Yuvan
2056: (16 Mar 2056 12:22:29 - 04 Apr 2057 07:01:31) - 10 - Dhātri
2057: (04 Apr 2057 07:01:31 - 24 Mar 2058 15:19:51) - 11 - Īshvara
2058: (24 Mar 2058 15:19:51 - 12 Apr 2059 14:58:47) - 12 - Bahudhānya
2059: (12 Apr 2059 14:58:47 - 01 Apr 2060 07:07:40) - 13 - Pramāthin
2060: (01 Apr 2060 07:07:40 - 21 Mar 2061 22:53:17) - 14 - Vikrama
2061: (21 Mar 2061 22:53:17 - 09 Apr 2062 22:47:09) - 15 - Vrisha
2062: (09 Apr 2062 22:47:09 - 30 Mar 2063 06:19:44) - 16 - Chitrabhānu
2063: (30 Mar 2063 06:19:44 - 18 Mar 2064 07:15:18) - 17 - Svabhānu
2064: (18 Mar 2064 07:15:18 - 06 Apr 2065 00:31:09) - 18 - Tārana
2065: (06 Apr 2065 00:31:09 - 26 Mar 2066 03:43:47) - 19 - Pārthiva
2066: (26 Mar 2066 03:43:47 - 15 Mar 2067 13:59:03) - 20 - Vyaya</pre>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com3tag:blogger.com,1999:blog-7407444.post-2137089599112434812008-02-25T00:40:00.000+08:002008-02-25T00:56:57.508+08:0010th from svamsa- A closer lookIn aphorism 1.2.39 of Jaimini Sutra, Maharishi Jaimini explains the result of placement of Planets in the 10th from svamsa.<br /><br />रिफे बुधदृष्टे वा मन्दवत्॥<br />riphe budhadṛṣṭe vā mandavat||<br /><br />Mercury aspecting the 10th from svamsa indicate results like Saturn. Maharishi explains in previous stanza that when Saturn is placed in the svamsa makes a person achieve success in any line of activity due to sheer hard work. They also tend to become traditional. However, the thing to note here is that why Mercury in the 10th give results as if Saturn in svamsa. The clue to decipher this lies in counting the number of planets in the weekday order starting from the planet placed in the 10th to svamsa. Thus if Mercury is placed in the 10th then counting in the weekday order we have Mercury (10th)-Jupiter(11th)-Venus(12th)-"Saturn(svama)", thus we arrive at Saturn. Applying this principle, we can understand the influence of other planets on the 10th of svamsa.<br /><br />The weekday order is Sun-Moon-Mars-Mercury-Jupiter-Venus-Saturn-Rahu-Ketu. Thus the planets influence on the 10th will be:<br /><pre><br />Sun - Mercury<br />Moon - Jupiter<br />Mars - Venus<br />Mercury - Saturn<br />Jupiter - Rahu<br />Venus - Ketu<br />Saturn - Sun<br />Rahu - Moon<br />Ketu - Mars</pre><br /><br />Thus if Sun is placed in the 10th house, the effect can be read as same as Mercury's placement in the svamsa, which according to Maharishi Jaimini makes the person a mimansaka or someone who follows the middle path of Buddha.Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com1tag:blogger.com,1999:blog-7407444.post-43127700967955394502008-02-24T15:57:00.001+08:002008-02-24T16:33:37.816+08:00Navamsa lagna in various houses from Rasi Lagna<span style="font-family:arial;">Jaimini Sutras 4.3.69 - 4.3.73<br />यत्ने अंशत॥<br />yatne aṁśata||<br />The result of navamsa lagna in various houses as counted form the rasi lagna is explained in the following aphorisms.<br /><br />राज्ये नीचः॥<br />rājye nīcaḥ||<br />If the navamsa lagna is placed in a sign which is in the 12th house from the rasi lagna, the native will be base and gross.<br /><br />धने कामी॥<br />dhane kāmī||<br />If the navamsa lagna is placed in the 9th house from the rasi lagna, the native will be passionate.<br /><br />धर्मे मोक्षः॥<br />dharme mokṣaḥ||<br />If the navamsa lagna is placed in the 11th house from the rasi lagna, the native will attain moksha.<br /><br />धान्ये पापी॥<br />dhānye pāpī||<br />If the navamsa lagna is in the 7th house from the rasi lagna, the native will be sinful.<br /><br />The aphorisms given above give us the clue on how to analyze the placement of navamsa lagna in various sign as seen from the rasi lagna. For example, if the rasi lagna is placed in Aries and the navamsa lagna is placed in the Taurus, which is 2nd from the rasi lagna, what kind of results can be read from such placements. This helps us in a big way in fixing the right navamsa lagna if there are doubts in doing so.<br /><br />The principles of judging the results from placement of navamsa lagna with respect to the rasi lagna is not given straight away and Maharishi Jaimini wants us to decipher them based on the examples he has given for few houses. Here, our tradition comes to our rescue, which says that whichever house the navamsa lagna is placed with respect to the rasi lagna, the 2nd house from it will be pronounced in the life of the native. Thus if the navamsa lagna is in the 11th from the rasi lagna, the 2nd house from it, which is 12th house gains prominence and the native can even attain moksha.<br /><br />Now why 2nd house? Well! this is based on two principles:<br /><br />1. Since Navamsa governs over our past life and spiritual merit (dharma), it also has a strong say on the fruit of actions we have to experience due to karma of past lives. Hence whichever sign the navamsa lagna is placed, the 5th from it confers good fortune on the native and that house should be treates as if lagna lord is placed over there. Thus if the navamsa lagna is placed in the 11th house, the 5th from it, i.e., 3rd house makes the person full of initiative and fortunate.<br /><br />2. The house of achievement in this life would be the 10th house counted from the house obtained before (5th from the navamsa lagna), which happens to be the 2nd house from the lagna. Thus the areas the native attains prominence in this life will be shown by the 2nd house from the navamsa lagna as seen in the rasi chart. One should note the sign, house, planets and yogas in this house to judge the nature of results.<br /><br />What maharishi gave in the 4 aphorisms are only guide to the nature of results as seen from the navamsa lagna's placement from the rasi lagna. They are however only indicative and not comprehensive. Intelligent astrologers should apply the common principles of houses, planets and the yogas to decipher more. The following section gives a more detailed analysis (although not exhaustive).<br /><br />To be continued...<br /><br />OM TAT SAT<br /></span>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com0tag:blogger.com,1999:blog-7407444.post-45617863387403818842008-02-15T17:58:00.006+08:002008-02-16T14:04:29.149+08:00Punya Chakra<div align="justify"><span style="font-family:arial;">Punya Chakra is used for determining the whereabouts of the soul after death. The term Punya means good deed as in Hinduism death is considered as the eternal truth and the freedom from the world of suffering, the mrityu loka or earth. Hence the chart casted at the moment of death is called the Punya Chakra, which in lay men's terms can be translated as the horoscope of death. Similar to the birth chart, which shows the details of the experiences of the soul after birth, the death chart shows the details of the soul after death. This is an important tool of vedic-astrology to decipher the condition and the whereabouts of the soul after death based on which various obsevances such as Sraddha etc. can be done to pacify a wandering soul.<br /><br />So far this tool has been a closely guarded secret of the Sri Jagannath Center tradition and was disclosed for the first time for the aspiring astrologers by Pt. Sanjay Rath in 2005 in the SJC west coast conference. In this article, I will enunciate the principles and also analyse some charts to make the concepts clearer.<br /><br /><span style="font-weight: bold;"><br />KEY HOUSES IN PUNYA CHAKRA</span><br />The houses which are key to the analysis of the punya chakra are the 1st, 6th, 7th, 8th, 10th and 12th houses.<br /><br /><span style="font-weight: bold;">1st house: </span>The exact nature of death can be seen from the 1st house. If there are malefics in the 1st house or it is occupied with Gulika or Mandi, the death of the native could be painful. In addition to the 1st house, the trines i.e., the 5th and 9th should also be checked to ascertain the details of the moment of dearth. Presence of benefics in the lagna or the trines can indicate peaceful death such as dying in sleep or in leaving the body in deep meditation.<br /><br />After death, the soul is likely to stay in this planet for sometime before it is guided to other planes of existence. Shastras say that the minimum duration of stay in this planet is of 12days and in most cases the maximum duration is of 9 years. However, the maximum duration can be overridden by specific yogas, whereby the soul would wander even longer. The duration of stay can be seen from the natural duration governed by the planets and the navamsa occupied by them in the punya chakra. The natural duration of planets are as follows:<br /><pre>Moon - a day**<br />Mars - a week**<br />Venus - a fortnight<br />Jupiter- a month<br />Mercury- a season, which is same as 2 months period<br />Sun - an ayana which is same as 6 months period (the period of uttrayana and dakshinayana)<br />Saturn - a year</pre><br />If lets say in someone's death chart, Sun is placed in the Lagna and is placed in 5th navamsa. The duration, the soul will stay in earth would be 5 ayanas which is equivalent to (5 ayana *6 months) 30 months or 2.5 years.<br /><br />**For Moon, it is always 12 days irrespective of the navamsa of the Moon. However, for Mars, if the duration arrived is less than 12 days, then it is 12 days, however if it is more than 12 days, that many days the soul will stay on earth.<br /><br />The exact duration can be found by using the following formula<br /><span style="font-weight: bold;">Planetary duration * Planet's longitude /</span></span><span style="font-weight: bold;" lang="EN-SG">3<sup>0</sup>20’</span><span style="font-weight: bold;"> </span><span style="font-family:arial;"><br /><br /><span style="font-weight: bold;">6th house: </span>Sixth is the house of enemies which represent both external and internal enemies. Since in this horoscope we are not concerned about the material things, there is no question of external enemies. Thus in the punya chakra, the 6th house represent the internal enemies. The shastras (classical texts) speak of six enemies which go by the name shad-ripus, which create hurdles in the spiritual upliftment of the native. By observing Yama and Niyama as mentioned in the yoga sutras of Maharishi Patanjali, one can get over the weaknesses. The weaknesses can be mapped to six planets based on which the weaknesses the native suffered during the lifetime can be deciphered from the punya chakra. Before we do the mapping, we need to understand about the weaknesses. We also should understand that the sattvik (steady state) planets Sun, Moon and Jupiter cannot represent any weaknesses as the root of all weakness is either Tamas (ignorance) or Rajas (predominance of energy).<br /><br /><blockquote><span style="font-weight: bold;">The SIX weaknesses (the shadripus)</span><br /><span style="font-weight: bold;">Kama: </span>Kama means attraction and is most widely used to represent the attraction between male and female. The god of love Cupid is known as Kamadev in sanskrit and represent the sexual attraction between male and female. However, Kama is not always that bad as this attraction between opposite sexes cause the entire creation to continue as without progeny, there is no continuation of lineage. In addition, all souls are ultimately attracted to Krishna and thus HE becomes the ultimate Purusha and all the souls or the material creation which is ever eager to disappear in HIM becomes the ultimate Prakriti or the feminine principle. Thus the Rasa Leela in the transidental level shows the eagerness of all the living being to Unite with Krisna and get ONE with him. Hence, the beejakshara for Krishna is Klim which also known as the Kama Beeja. However, at negetive level, the same attraction take the colour of lust which is nothing but being driven by the attitude of having sex others without having the feeling of Love. Thus Kama at a gross material level is nothing but union of male and female body, while at a transidental level, it is the union of two soul, the purusha and the prakriti. The union of two bodies whether at material or spiritual level is guided by Planet Venus and hence it is significator of Kama. This weakness is predominant in Rajas guna and hence there also is a positive side to it, which be enhanced to reach god.<br /><br /><span style="font-weight: bold;">Krodha: </span>Krodha means anger and there is no ambiguity in assigning a planet to this. It is well known that Mars is known as the God of War and is endowed with commanding qualities. The root of anger is Fire and hence only firey Mars qualifies to signify this ripu. A peaceful mind is a mind in perfect harmony with the nature and hence full of sattva while a angry mind is quite destructive as indicated by the tamasic nature of Maritian fire and hence a weakness which should be overcome to be in harmony with others.<br /><br /><span style="font-weight: bold;">Lobha:</span> Lobha means greed or the desire to have something out of proportion. Desire for various things in this material world is quite natural, however when the desire becomes un-natural and it involves an insatiated mentality, where the desire becomes unending, it becomes a weakness. Rahu is the planet behind greed as being opposite of Ketu, who rules of renunciating all material objects, it makes the native run after something which is not really needed for him. Thus the native is under a shadowy viel inside which his ability to judge his true needs become cloudy and he feels a insatiable thrust for material objects. Gautama Buddha said that the root cause of all birth are the desires of the material objects which the native wants to experience. Since the soul cannot experience material objects without a body, it needs to take birth to fulfil his desires. Hence Rahu becomes the significator for getting entangled into the shackles of the material world, while its opposite, Ketu signifies breaking free from the shakles and thus liberation. This weakness is predominant in Tamas Guna.<br /><br /><span style="font-weight: bold;">Moha: </span>Moha means delusion which happens due to Maya or the illusion of the material world. Although the soul is free from all material bondages, he gets attached to the material world due to mana or the mind. This happens due to delusion of the mind which thinks that material existence is the only truth and there is nothing beyond it. The truth is the field of activity of the mind is only possible in this material existence when a false ego makes the native differentiate himself as someone different from the eternal soul, the parama purusha. Since Saturn signifies lie, it represents the great lie, the mind is telling itself, that the material existence is the only true existing and there is nothing beyond that. Only under the influence of a Guru (Jupiter), can the mind realise that the material existence is untrue and is momentory and there is something beyond it, which is true and is also eternal. Thus Saturn signifies this ripu which is predominant in Tamas guna.<br /><br /><span style="font-weight: bold;">Mada: </span>Mada means arrogance, which many also associate with alcohol. The association of alcohol with mada is also apt as alcohol makes a person lose his brain and thus make him forget both good and bad thoughts in his mind and thus making him headless. Hence a person under alcohol cannot control over his senses and end up doing headless acts. Similarly when the identification of the person with ego is very strong, he thinks himself as the king of all consider others as non-entity in front of him. Under such arrogance, the person behaves nothing less than a headless person and end up doing headless things. The condition of such person is similar to a wild elephant who rumles over and shatters everything coming to his way. Such elephant is aptly called Mada-mast hathi, in english which means, elephant exhilerated in pride. In mythology, Ketu is called the tail of the demon whose head was cut by lord Vishnu during the churning of the ocearn. Thus it represents some who is headless. One one hand, the positive side of headlessness represent total surrender to god by renunciating ones eqo and material possession (which happens when you have a head) and thus show liberation; while on the other hand, the negetive side, it represent going against the social norms and natural laws and doing something which is completely unexpected such as terrorism etc. Thus when Ketu's headlessness is applied to the material world, it becomes a weakness, while when this transcends into the spiritual world, it makes the person liberate from the bondage of rebirth. Since in material plane, Ketu is a tamasik planet (like Mars), this weakness is predominant in tamas.<br /><br /><span style="font-weight: bold;">Matsarya: </span>Matsarya can be translated to envy or jealousy. The root of jealousy is comparision of one's ownself with others. Although this becomes the prime driver of growth in this material world, it becomes a weakness in the spiritual world. We all know that only when someone shuns the desire to enjoy the material things in this life, he is free from this matarial world. The desire to compare one self comes from the desire to grow in this material world as shown by the upachayas 3rd and 6th, which are naturally ruled by Mercury. This shows that one should keep doing his duties irrespective of what he gets. Based on karma of different people, they may be endowed with different lives and one should not compare himself and complain to god about this discrepancies. Instead only when is free of the feelings of jealousy, then only he can have full faith on god and trust all his actions without judgement. It is said that jealousy becomes a roadblock even in cause of jealousy of spiritual nature. Envy is caused by the nature of human mind which differentiates one from others, where one sees other to be more prosperous than oneself and this faculty of human mind is governed by childish Mercury. It is no wonder that it is natural to see jealousy in young kids who always compare this possessions with their peers and want those which others possess. Thus something which can help one grow in the material world can cause roadblock in the spiritual arena and thus Jealousy is considered as one of the weaknesses. Thus weakness is however, predominant in rajas and is thus easy to get over, unlike those which are predominant in tamas.</blockquote>In the book the spiritual dimensions of vedic astrology, the author Robert Koch gave the mapping with the shadripus as:<pre><br />Kama : Venus<br />Krodha : Mars<br />Lobha : Saturn<br />Moha : Moon<br />Mada : Sun<br />Matsarya : Mercury</pre><br /><br />He additionally says that since the nodes do not have bodies, they do not rule over any of the weaknesses. I humbly beg to differ with the author. Since the weakness comes from darkness, the nodes are the prime governor of the weaknesses being shadowy planets, while the luminaries Sun and the Moon cannot be associated with any weakness. Hence the mapping I have given here is:<pre><br />Kama : Venus<br />Krodha : Mars<br />Lobha : Rahu<br />Moha : Saturn<br />Mada : Ketu<br />Matsarya : Mercury</pre><br /><br />Discerning readers can evaluate my arguments and form their own opinions on which is the right mapping.<br /><br /><span style="font-weight: bold;">7th house: </span>7th house is the house of desire and is also called the dvara. It is said that soul enters the planet from the 7th house and also leaves from that house and hence is termed as dvara, which means door. The disposition of this house in the death chart will show whether the native would be born again in this planet or he is liberated from the cycle of re-birth. More number of planets in this house show more rebirths while no planets show no re-birth. Placement of a stronger planet in this house can even show multiple births before he can relinquish his desires and attain moksha. If there are planets in both 7th and 12th house, the native is likely to take birth after staying in the lokas shown by the 12th house for certain time. The duration after which the native has to take birth again can be seen from the natural periods of the planets placed in the 7th house (refer to the lagna section for details).<br /><br /><span style="font-weight: bold;">8th house: </span>8th house is the house of Sin, something which becomes the cause of re-birth. This shows the consolidated Sin's done by the native in his lifetime. The nature of the sin can be deciphered from the various weaknesses as mentioned above. The punishments for the Sins are quite grave and if they are not forgiven, the native has to take birth for redemption. The Sin's can be forgiven only when devaguru Jupiter has aspects the 8th house.<br /><br /><span style="font-weight: bold;">10th house: </span>10th house is the house of karma. It is known that the future of an individual is determined from the karma he did before and hence this house is very important in judging the state of native after death. If the native is worked without attachment, then he can attain moksha, whereas if he worked with specific results in mind, he has to come back to earth to experience those results. The 10th house in the punya chart shows the sum total of all karmas performed by the native in his lifetime. If the 10th lord is strong and the 10th house is under benefic influence, the native did good work. Similarly if the 10th lord as well as the house are weak and afflicted, the native has done bad deed and he has to take birth for redemption. The nature of work can also seen from the placement of 10th lord in various houses as well as the influence of various house lords/ planets on the 10th house. If the 10th lord is strong and is influenced by Jupiter and is also connected to the 12th house, the native can attain moksha, else the chances of taking rebirth is quite high.<br /><br /><span style="font-weight: bold;">12th house: </span>12th house is the house of moksha or liberation from the cycle of rebirth. One attains Moksha if Jupiter is either placed in the 12th or aspects it with Graha drsti. Jupiter represents the wish of the god and hence it indicate that only irrespective of whatever deed a person do, he might not get moksha unless god desired to give him so.<br /><br />In Bhagavatgita, lord Krishna says that the person attains that, which he was thinking at the moment of his death. Thus only when someone is thinking about God, he can attain him after death. Thus 12th house also shows things which is dominant in the mind of a dying person. Thus it is important to think about god at all times as no one knows when the critical moment of death comes face to face with someone. Only when one remembers god at all times can remember him at the moment of death, else he will think of those things which happened to be there in him mind majority of his life.<br /><br />Now, if a person does not attain moksha, he can go to various other spiritual planes of existence which are called the Lokas. There are 7 lokas including Earth and similarly there are 7 Talas, which makes it 14 lokas and talas. The Lokas are full of spiritual energies while the talas are full of darkness and ignorance. The 7 lokas are as follows:<pre><br />Bhurloka - Mars<br />Bhuvarloka - Sun<br />Svargaloka - Venus<br />Janarloka - Moon<br />Taparloka - Saturn<br />Mahaloka - Mercury<br />Satyaloka - Jupiter</pre><span style="font-weight: bold;"></span><br />To be continued...<br /><br />OM TAT SAT</span></div>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com2tag:blogger.com,1999:blog-7407444.post-59746941242937540682008-02-10T15:37:00.000+08:002008-02-10T16:17:41.096+08:00The Chinese Calendar II- MonthMonth start and end dates and times for year 2008, based on timezone +08:00 hrs of GMT<br /><pre><br />Month 01 : 07 Feb 2008 11:45:00 - 08 Mar 2008 01:14:40<br />Month 02 : 08 Mar 2008 01:14:40 - 06 Apr 2008 11:55:42<br />Month 03 : 06 Apr 2008 11:55:42 - 05 May 2008 20:18:37<br />Month 04 : 05 May 2008 20:18:37 - 04 Jun 2008 03:22:58<br />Month 05 : 04 Jun 2008 03:22:58 - 03 Jul 2008 10:19:00<br />Month 06 : 03 Jul 2008 10:19:00 - 01 Aug 2008 18:12:59<br />Month 07 : 01 Aug 2008 18:12:59 - 31 Aug 2008 03:58:30<br />Month 08 : 31 Aug 2008 03:58:30 - 29 Sep 2008 16:12:44<br />Month 09 : 29 Sep 2008 16:12:44 - 29 Oct 2008 07:14:21<br />Month 10 : 29 Oct 2008 07:14:21 - 28 Nov 2008 00:55:07<br />Month 11 : 28 Nov 2008 00:55:07 - 27 Dec 2008 20:22:55<br />Month 12 : 27 Dec 2008 20:22:55 - 26 Jan 2009 15:55:49</pre>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com0tag:blogger.com,1999:blog-7407444.post-51675223260199744292008-02-06T21:49:00.000+08:002008-02-10T16:46:36.133+08:00The Chinese Calendar I<div style="text-align: justify;"><span style="font-family:arial;">Although this calendar is followed by Chinese all over the world, mysteries abound on the computation of this calendar. Like any knowledge developed by ancient civilizations, I consider even this calendar deserves merit to study it in details. The purpose of this article is to provide a brief description and its astronomical basis for those who are interested. When time permits, I will try to contribute more on this subject. I am sure, my understanding of this calendar will increase with such narration of my current understanding.<br /><br /><span style="font-weight: bold;">Tropical or Sidereal</span><br />Whenever we discuss about any calendar, we need to know whether the purpose of the calendar is to reckon time with respect to seasons or with respect to fixed stars. Like any other calendar which was developed to keep track of the seasons for agricultural purposes, this calendar is a tropical calendar and tries to synchronize with the season markers such as equinoxes and solstices. However, instead of this being a solar calendar which traces the beginning and end of the calendar to the beginning and end of the the tropical zodiac (where beginning of Aries is tagged to vernal equinox), this calendar is a synodic calendar, which is based on the movement of Sun as well as the Moon. It is worthy to mention that most part of India also follows synodic calendar while also keeping it synchronous with the seasons by adding or subtracting intercalary months.<br /><br />However, part of India also follow Sidereal calendar which is marked by movement of Sun in the sidereal zodiac i.e., with respect to the fixed stars and for them the year starts with the movement of Sun into the sidereal Aries somewhere on April 14 (as of now).<br /><br /><span style="font-weight: bold;">Start of the Year</span><br />The year starts on the day Sun and Moon conjoins in Tropical Aquarius. Thus the first day of this calendar is the 1st day of the bright half (shukla paksha) as per the amanta calendar followed in certain parts of India. One should note here is that the exact moment of conjunction of Sun and Moon marks the end of New Moon and beginning of the bright half.<br /><br />Although the time of conjunction of Sun and Moon is known to start the Chinese calendar, the date of celebration would need further consideration. Since in actual practice, we follow the civil calendar (Gregorian calendar) and the civil time (24hrs day), we need to know which day should be taken as per the Gregorian calendar for the celebration of the new year. As per this civil time the day on which the Moon conjoins the Sun (irrespective of the part of the day) is treated as the start of new year. Thus if the conjunction happens before 00:00 hrs, the current day is treated as th new year, else, the next day will be so treated.<br /><br />Based on this principles, the CNY dates for various years are given below. I have considered timezone +08:00 East of GMT for the time of beginning of the year, i.e, the beginning of bright half (shukla pratipada). Based on the timezone, the date can vary.<br /><pre><br /><span style="font-weight:bold;">Year# YEAR START DATE & TIME END DATE & TIME ANIMAL ELEMENT</span><br />4645 - 1948 : 10 Feb 1948 11:02:22 - 29 Jan 1949 10:42:43 : Rat : Earth<br />4646 - 1949 : 29 Jan 1949 10:42:43 - 17 Feb 1950 06:53:25 : Ox : Earth<br />4647 - 1950 : 17 Feb 1950 06:53:25 - 06 Feb 1951 15:54:11 : Tiger : Metal<br />4648 - 1951 : 06 Feb 1951 15:54:11 - 27 Jan 1952 06:26:46 : Rabbit : Metal<br />4649 - 1952 : 27 Jan 1952 06:26:46 - 14 Feb 1953 09:10:42 : Dragon : Water<br />4650 - 1953 : 14 Feb 1953 09:10:42 - 03 Feb 1954 23:55:52 : Snake : Water<br />4651 - 1954 : 03 Feb 1954 23:55:52 - 24 Jan 1955 09:07:09 : Horse : Wood<br />4652 - 1955 : 24 Jan 1955 09:07:09 - 12 Feb 1956 05:38:17 : Sheep : Wood<br />4653 - 1956 : 12 Feb 1956 05:38:17 - 31 Jan 1957 05:25:13 : Monkey : Fire<br />4654 - 1957 : 31 Jan 1957 05:25:13 - 20 Jan 1958 06:08:20 : Rooster: Fire<br />4655 - 1958 : 20 Jan 1958 06:08:20 - 08 Feb 1959 03:22:35 : Dog : Earth<br />4656 - 1959 : 08 Feb 1959 03:22:35 - 28 Jan 1960 14:15:36 : Pig : Earth<br />4657 - 1960 : 28 Jan 1960 14:15:36 - 15 Feb 1961 16:10:47 : Rat : Metal<br />4658 - 1961 : 15 Feb 1961 16:10:47 - 05 Feb 1962 08:10:21 : Ox : Metal<br />4659 - 1962 : 05 Feb 1962 08:10:21 - 25 Jan 1963 21:42:23 : Tiger : Water<br />4660 - 1963 : 25 Jan 1963 21:42:23 - 13 Feb 1964 21:01:41 : Rabbit : Water<br />4661 - 1964 : 13 Feb 1964 21:01:41 - 02 Feb 1965 00:36:06 : Dragon : Wood<br />4662 - 1965 : 02 Feb 1965 00:36:06 - 21 Jan 1966 23:46:44 : Snake : Wood<br />4663 - 1966 : 21 Jan 1966 23:46:44 - 09 Feb 1967 18:44:23 : Horse : Fire<br />4664 - 1967 : 09 Feb 1967 18:44:23 - 30 Jan 1968 00:29:41 : Sheep : Fire<br />4665 - 1968 : 30 Jan 1968 00:29:41 - 17 Feb 1969 00:25:31 : Monkey : Earth<br />4666 - 1969 : 17 Feb 1969 00:25:31 - 06 Feb 1970 15:13:17 : Rooster: Earth<br />4667 - 1970 : 06 Feb 1970 15:13:17 - 27 Jan 1971 06:55:35 : Dog : Metal<br />4668 - 1971 : 27 Jan 1971 06:55:35 - 15 Feb 1972 08:29:15 : Pig : Metal<br />4669 - 1972 : 15 Feb 1972 08:29:15 - 03 Feb 1973 17:23:22 : Rat : Water<br />4670 - 1973 : 03 Feb 1973 17:23:22 - 23 Jan 1974 19:02:29 : Ox : Water<br />4671 - 1974 : 23 Jan 1974 19:02:29 - 11 Feb 1975 13:17:27 : Tiger : Wood<br />4672 - 1975 : 11 Feb 1975 13:17:27 - 31 Jan 1976 14:20:43 : Rabbit : Wood<br />4673 - 1976 : 31 Jan 1976 14:20:43 - 18 Feb 1977 11:37:23 : Dragon : Fire<br />4674 - 1977 : 18 Feb 1977 11:37:23 - 07 Feb 1978 22:54:28 : Snake : Fire<br />4675 - 1978 : 07 Feb 1978 22:54:28 - 28 Jan 1979 14:19:59 : Horse : Earth<br />4676 - 1979 : 28 Jan 1979 14:19:59 - 16 Feb 1980 16:51:20 : Sheep : Earth<br />4677 - 1980 : 16 Feb 1980 16:51:20 - 05 Feb 1981 06:14:16 : Monkey : Metal<br />4678 - 1981 : 05 Feb 1981 06:14:16 - 25 Jan 1982 12:56:30 : Rooster: Metal<br />4679 - 1982 : 25 Jan 1982 12:56:30 - 13 Feb 1983 08:32:24 : Dog : Water<br />4680 - 1983 : 13 Feb 1983 08:32:24 - 02 Feb 1984 07:47:00 : Pig : Water<br />4681 - 1984 : 02 Feb 1984 07:47:00 - 21 Jan 1985 10:28:48 : Rat : Wood<br />4682 - 1985 : 21 Jan 1985 10:28:48 - 09 Feb 1986 08:55:49 : Ox : Wood<br />4683 - 1986 : 09 Feb 1986 08:55:49 - 29 Jan 1987 21:44:58 : Tiger : Fire<br />4684 - 1987 : 29 Jan 1987 21:44:58 - 17 Feb 1988 23:54:42 : Rabbit : Fire<br />4685 - 1988 : 17 Feb 1988 23:54:42 - 06 Feb 1989 15:37:25 : Dragon : Earth<br />4686 - 1989 : 06 Feb 1989 15:37:25 - 27 Jan 1990 03:20:33 : Snake : Earth<br />4687 - 1990 : 27 Jan 1990 03:20:33 - 15 Feb 1991 01:32:15 : Horse : Metal<br />4688 - 1991 : 15 Feb 1991 01:32:15 - 04 Feb 1992 03:00:14 : Sheep : Metal<br />4689 - 1992 : 04 Feb 1992 03:00:14 - 23 Jan 1993 02:27:27 : Monkey : Water<br />4690 - 1993 : 23 Jan 1993 02:27:27 - 10 Feb 1994 22:30:27 : Rooster: Water<br />4691 - 1994 : 10 Feb 1994 22:30:27 - 31 Jan 1995 06:48:13 : Dog : Wood<br />4692 - 1995 : 31 Jan 1995 06:48:13 - 19 Feb 1996 07:30:36 : Pig : Wood<br />4693 - 1996 : 19 Feb 1996 07:30:36 - 07 Feb 1997 23:06:42 : Rat : Fire<br />4694 - 1997 : 07 Feb 1997 23:06:42 - 28 Jan 1998 14:01:19 : Ox : Fire<br />4695 - 1998 : 28 Jan 1998 14:01:19 - 16 Feb 1999 14:39:12 : Tiger : Earth<br />4696 - 1999 : 16 Feb 1999 14:39:12 - 05 Feb 2000 21:03:50 : Rabbit : Earth<br />4697 - 2000 : 05 Feb 2000 21:03:50 - 24 Jan 2001 21:07:26 : Dragon : Metal<br />4698 - 2001 : 24 Jan 2001 21:07:26 - 12 Feb 2002 15:41:28 : Snake : Metal<br />4699 - 2002 : 12 Feb 2002 15:41:28 - 01 Feb 2003 18:48:54 : Horse : Water<br />4700 - 2003 : 01 Feb 2003 18:48:54 - 22 Jan 2004 05:05:21 : Sheep : Water<br />4701 - 2004 : 22 Jan 2004 05:05:21 - 09 Feb 2005 06:28:28 : Monkey : Wood<br />4702 - 2005 : 09 Feb 2005 06:28:28 - 29 Jan 2006 22:15:03 : Rooster: Wood<br />4703 - 2006 : 29 Jan 2006 22:15:03 - 18 Feb 2007 00:14:43 : Dog : Fire<br />4704 - 2007 : 18 Feb 2007 00:14:43 - 07 Feb 2008 11:45:00 : Pig : Fire<br />4705 - 2008 : 07 Feb 2008 11:45:00 - 26 Jan 2009 15:55:49 : Rat : Earth<br />4706 - 2009 : 26 Jan 2009 15:55:49 - 14 Feb 2010 10:51:50 : Ox : Earth<br />4707 - 2010 : 14 Feb 2010 10:51:50 - 03 Feb 2011 10:31:10 : Tiger : Metal<br />4708 - 2011 : 03 Feb 2011 10:31:10 - 23 Jan 2012 15:39:43 : Rabbit : Metal<br />4709 - 2012 : 23 Jan 2012 15:39:43 - 10 Feb 2013 15:20:30 : Dragon : Water<br />4710 - 2013 : 10 Feb 2013 15:20:30 - 31 Jan 2014 05:38:53 : Snake : Water<br />4711 - 2014 : 31 Jan 2014 05:38:53 - 20 Jan 2015 21:14:03 : Horse : Wood<br />4712 - 2015 : 20 Jan 2015 21:14:03 - 08 Feb 2016 22:39:17** : Sheep: Wood<br />4713 - 2016 : 08 Feb 2016 22:39:17 - 28 Jan 2017 08:07:27 : Monkey : Fire<br />4714 - 2017 : 28 Jan 2017 08:07:27 - 16 Feb 2018 05:05:38 : Rooster: Fire<br />4715 - 2018 : 16 Feb 2018 05:05:38 - 05 Feb 2019 05:04:01 : Dog : Earth<br />4716 - 2019 : 05 Feb 2019 05:04:01 - 25 Jan 2020 05:42:23 : Pig : Earth<br />4717 - 2020 : 25 Jan 2020 05:42:23 - 12 Feb 2021 03:06:00 : Rat : Metal<br />4718 - 2021 : 12 Feb 2021 03:06:00 - 01 Feb 2022 13:46:16 : Ox : Metal<br />4719 - 2022 : 01 Feb 2022 13:46:16 - 22 Jan 2023 04:53:28 : Tiger : Water<br />4720 - 2023 : 22 Jan 2023 04:53:28 - 10 Feb 2024 06:59:23 : Rabbit : Water<br />4721 - 2024 : 10 Feb 2024 06:59:23 - 29 Jan 2025 20:36:12 : Dragon : Wood<br />4722 - 2025 : 29 Jan 2025 20:36:12 - 17 Feb 2026 20:01:23 : Snake : Wood<br />4723 - 2026 : 17 Feb 2026 20:01:23 - 06 Feb 2027 23:56:23 : Horse : Fire<br />4724 - 2027 : 06 Feb 2027 23:56:23 - 26 Jan 2028 23:12:46 : Sheep : Fire<br />4725 - 2028 : 26 Jan 2028 23:12:46 - 13 Feb 2029 18:31:44 : Monkey : Earth<br />4726 - 2029 : 13 Feb 2029 18:31:44 - 03 Feb 2030 00:07:40 : Rooster: Earth<br />4727 - 2030 : 03 Feb 2030 00:07:40 - 23 Jan 2031 12:31:05 : Dog : Metal<br />4728 - 2031 : 23 Jan 2031 12:31:05 - 11 Feb 2032 14:24:18 : Pig : Metal<br />4729 - 2032 : 11 Feb 2032 14:24:18 - 31 Jan 2033 05:59:55 : Rat : Water<br />4730 - 2033 : 31 Jan 2033 05:59:55 - 20 Jan 2034 18:01:37 : Ox : Water<br />4731 - 2034 : 20 Jan 2034 18:01:37 - 08 Feb 2035 16:22:14 : Tiger : Wood<br />4732 - 2035 : 08 Feb 2035 16:22:14 - 28 Jan 2036 18:17:19 : Rabbit : Wood<br />4733 - 2036 : 28 Jan 2036 18:17:19 - 15 Feb 2037 12:54:12 : Dragon : Fire<br />4734 - 2037 : 15 Feb 2037 12:54:12 - 04 Feb 2038 13:52:14 : Snake : Fire<br />4735 - 2038 : 04 Feb 2038 13:52:14 - 24 Jan 2039 21:36:05 : Horse : Earth<br />4736 - 2039 : 24 Jan 2039 21:36:05 - 12 Feb 2040 22:24:22 : Sheep : Earth<br />4737 - 2040 : 12 Feb 2040 22:24:22 - 01 Feb 2041 13:42:48 : Monkey : Metal<br />4738 - 2041 : 01 Feb 2041 13:42:48 - 22 Jan 2042 04:41:59 : Rooster: Metal<br />4739 - 2042 : 22 Jan 2042 04:41:59 - 10 Feb 2043 05:07:38 : Dog : Water<br />4740 - 2043 : 10 Feb 2043 05:07:38 - 30 Jan 2044 12:04:28 : Pig : Water<br />4741 - 2044 : 30 Jan 2044 12:04:28 - 17 Feb 2045 07:51:06 : Rat : Wood<br />4742 - 2045 : 17 Feb 2045 07:51:06 - 06 Feb 2046 07:09:40 : Ox : Wood<br />4743 - 2046 : 06 Feb 2046 07:09:40 - 26 Jan 2047 09:43:39 : Tiger : Fire<br />4744 - 2047 : 26 Jan 2047 09:43:39 - 14 Feb 2048 08:31:21 : Rabbit : Fire<br />4745 - 2048 : 14 Feb 2048 08:31:21 - 02 Feb 2049 21:15:36 : Dragon : Earth<br />4746 - 2049 : 02 Feb 2049 21:15:36 - 23 Jan 2050 12:56:41 : Snake : Earth<br />4747 - 2050 : 23 Jan 2050 12:56:41 - 11 Feb 2051 14:41:18 : Horse : Metal<br />4748 - 2051 : 11 Feb 2051 14:41:18 - 01 Feb 2052 02:30:05 : Sheep : Metal<br />4749 - 2052 : 01 Feb 2052 02:30:05 - 19 Feb 2053 00:31:19 : Monkey : Water<br />4750 - 2053 : 19 Feb 2053 00:31:19 - 08 Feb 2054 02:13:50 : Rooster: Water<br />4751 - 2054 : 08 Feb 2054 02:13:50 - 28 Jan 2055 01:39:13 : Dog : Wood<br />4752 - 2055 : 28 Jan 2055 01:39:13 - 15 Feb 2056 21:59:40 : Pig : Wood<br />4753 - 2056 : 15 Feb 2056 21:59:40 - 04 Feb 2057 06:10:21 : Rat : Fire<br />4754 - 2057 : 04 Feb 2057 06:10:21 - 24 Jan 2058 20:14:05 : Ox : Fire<br />4755 - 2058 : 24 Jan 2058 20:14:05 - 12 Feb 2059 22:27:12 : Tiger : Earth<br />4756 - 2059 : 12 Feb 2059 22:27:12 - 02 Feb 2060 13:22:26 : Rabbit : Earth<br />4757 - 2060 : 02 Feb 2060 13:22:26 - 21 Jan 2061 23:16:12 : Dragon : Metal<br />4758 - 2061 : 21 Jan 2061 23:16:12 - 09 Feb 2062 20:10:38 : Snake : Metal<br />4759 - 2062 : 09 Feb 2062 20:10:38 - 29 Jan 2063 20:23:09 : Horse : Water<br />4760 - 2063 : 29 Jan 2063 20:23:09 - 17 Feb 2064 15:02:58 : Sheep : Water<br />4761 - 2064 : 17 Feb 2064 15:02:58 - 05 Feb 2065 18:02:11 : Monkey : Wood<br />4762 - 2065 : 05 Feb 2065 18:02:11 - 26 Jan 2066 04:14:09 : Rooster: Wood<br />4763 - 2066 : 26 Jan 2066 04:14:09 - 14 Feb 2067 05:57:26 : Dog : Fire<br />4764 - 2067 : 14 Feb 2067 05:57:26 - 03 Feb 2068 21:44:33 : Pig : Fire</pre><br /><br />** In these years, there are two conjunctions of Sun & Moon in Tropical Aquarius out of which the 2nd one should be taken as the beginning of the year. Based on this, the dates would require revision. (I will do it in my next revision of this article.)<br /><br />OM TAT SAT<br /></span></div>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com0tag:blogger.com,1999:blog-7407444.post-24813442128658992932008-02-04T01:13:00.000+08:002008-02-04T21:17:39.388+08:00Karma & Destiny<div style="text-align: justify;"><span style="font-family:arial;">Written in http://groups.yahoo.com/group/varahamihira/message/3901<br />Date: Nov 5, 2000<br /><br />I am writing something which i was willing to write for many days but couldn't get the time to do that. In a mail, I supported the concept of fatalism and said that I shall write some more things on the same topic. Here I shall write my understanding of two things:<br /><br />1. How the karmic forces influence us?<br />2. How do the planets interfere in the life of human?<br /><br />Anyone who has read the Hindu scriptures or understand the Indian philosophy wouldn't deny the influence of karmic forces in the life of human beings and the theory of life, death and rebirth; the theory of reincarnation. karma and all the above mentioned concepts are highly related and intertwined.<br /><br />Whatever we do is the karma and also reap the result of the karma. The result may be got in this birth or the next birth. When we think that why shall we get the result of this birth in our subsequent birth, we may not get an answer if we think as a physical body. But if we consider to be spiritual beings and come to the earth for a brief journey, they we may feel that though the body has changed, we haven't- we are the same being in different body... u may call the being as the soul. Irrespective of the body the soul presently have, he has to borne the result of the past karma.<br /><br />The results are nothing but the situations that arise in our life-good or bad, the events that happen in our life-good or bad. But then these situations and events force us to behave in a particular way... that is the karma we are performing in this birth...which again will cause some situations or events to happen in the future. If this is the case are we really so much bound by the unending chain of cause and action...karma and the result, which we cannot get out from this chain. Is the situation so hopeless? No, it is not... The situation is not so much hopeless... we have free will. But the natural question arise here is that if we are so much bound by the cycle of cause and effect, where is the scope of freewill? Though apparently there seems that there is no scope, there is enough scope for exercise of the free will.. I will explain it after sometime. But let me say something else before that.<br /><br />Now I shall take up the issue of who is the doer? Are you are the doer of whatever you are doing? You would find the answer very soon! Just think, how many organisms you kill when you respire.. How many ants or insects you kill when you walk over any place. These figures are innumerable. If you are asked that who is the killer all these organisms, you would probably say that it is not you. Because the death of these organisms had come that’s why they went into your mouth when you respired or came below your feet when you walked. Again think how many people you influence knowingly or unknowingly in day which leads them to act in a particular way. Let’s take an example here, you had a fight with some one say Ram and that fellow got so much angry that he tried to kill someone else say Balram. Here if you analyze the charts of all the persons involved in the process you would find that there is some indication of this happening. You will feel that it is a mere coincidence that these things happen that way only. Balram was supposed to be threatened by </span><span style="font-family:arial;">Ram</span><span style="font-family:arial;"> at that moment and Ram was supposed to have a fight with you at that moment, that is why it happened. You are only a link in the chain of cause and effect.<br /><br />When a person say Parshuram has to die, he may get a heart attack, but do you say that heart attack was the doer of the death of the person. No, probably you do not. We would rather say that the heart attract was the cause of the effect (Heart attack). But if someone else says Kashiram kills Parshuram, why we say that the Kashiram has killed Parshuram, why don't we say that Kashiram was only a means to the end or a cause to an effect or an instrument with which Parshuram was supposed to be killed. Extrapolating the same concept we may see that whatever we do have some or other implication whatever may be its intensity-small or large. We must understand that the implications had to happen that is why we were inspired to the action.<br /><br />In all the cases we have means to some end which again becomes the means to some other end and the chain goes on. In these chain all these means and ends or the causes and effects are the links. In other words we are not the doer whatever we do, we are only means or the instruments in the hands of some invisible force. But the question here is why we do the things the way we do. Why we don't do it in some other way. Could we have done the things we did in our past in some other way? I would say because each of the actions done by us lead to many other actions and which would lead to many other and if analyse the horoscopes of all these situations we would see that there are indications of their happening the way they have happened, it is very unlikely that the actions performed could have been performed in some other way. Again as answer to the question why we acted in a particular way in a given situation, who inspired us to behave in that way, I would say that it is the PRAKRITI and THE GUNA of the person, who inspired him to act in a particular way. We act in a particular way in a given situation, because we get the urge to act that way. And this urge is controlled by the PRAKRITI and GUNA we have.<br /><br />If we introspect on the teachings of GITA we will find the same essence that we are not the doers, we are only an instrument in the hands of someone else (KRISHNA/ BRAHMAN/ SUPREME CONSCIOUSNESS). When we are not the doers, why do we expect the result of the actions performed by us. Let’s take an analogy to understand this. Let’s say you have invented a robot which works for you. You programmed (PRAKRITI/GUNA) the robot to kill some one or help someone. If the robot kills or helps someone, do you condemn or praise the robot for those actions. Probably not. You, who have programmed the robot should be accountable for or held responsible for whatever the result. So when we are not the doers, we should not expect the result of the actions we have performed rather we shall surrender ourselves to the supreme and accept whatever he does with us.<br /><br />Now I shall take up the topic of free will. Before that we shall know that the human birth has some importance attached to it. It is not a mere accident. This is a vehicle with which we can attain the BRAHMAN or self realization. This the birth which accumulates karma (good or bad). Because we don't have any control of the situations or the events or the actions we are doing, what matter is the attitude with which we are doing the same job. Different attitude towards the same action can accumulate different types of Karma. Here comes the importance of FREE WILL. How we are performing the karma and not what we are performing. If a person does a particular action with the feeling that he is doer of the karma, then the result-negative or positive will be accumulated in his repertoire of karma and may lead to bad or good situation in subsequent or even the same birth. But even the good or prosperous condition as a result of a good karma is not that good as it attach the soul to the material world. But if the same action is done with complete self surrender to the BRAHMAN, then whatever the result may be good or bad won't be having any effect on his karma repertoire rather he will exhaust some of his past accumulated karma in the process, and in a way break some links of the chain binding him to this material world and move towards attainment of self-realization. Thus we can exert our freewill in having an attitude which take us towards self-realization, i.e., the attitude of self-surrender to the supreme and have unbroken faith in his actions. If we have the same attitude in all of our actions we would see that our ego is vanishing and we are reaching towards supreme/infinite consciousness from individual/ finite consciousness.<br /><br />Thus though we seemed to be bound by the law of time-space and causation or though the destiny seems to be fatalistic, we can get out of this unending cycle by exerting our free will in surrendering ourselves to the almighty.<br /><br />Lets see how with self-less or surrendered action we can reach near the almighty. Here we see what the prakriti of a person is? It is accumulation of attitudes. If we behave in a particular way in a given type of situation similarly again and again repeatedly, it becomes our inherent nature (this is the prakriti) and we would spontaneously behave the same way in future given similar situation. Thus with exertion of free our nature of self surrender would become more and more strong and more and more we reach near the goal of self realisation.<br /><br />Now let me take the issue of planetary movements and human destiny. Here I have some different viewpoints. If we presume that everything is governed by some law and nothing is haphazard or accident, then everything can be predicted. We can predict the motion of earth around the sun very precisely because it is a regular motion and guided by some celestial law. Had it been haphazard, we couldn't have predicted that. Take anything in the universe from the smallest atom to the galaxies, everything is guided by some law and hence have some pattern in their behaviour. If we understand the underlying pattern in their behaviour we can predict how they would behave in future. Deciphering the underlying pattern is the most difficult this. There is chaos nowhere.... everywhere there is a very regular patterned behaviour we fail to decipher and we see chaos. Let’s take an example to see this. Let’s try to find the pattern the given series of number.<br /><br />1,2,4,2,3,9,3,5,25,4,7,49,5,11,121,6,13,169,7<br /><br />Here if we are asked to predict the next number, we may feel apparently that there is no pattern but a jumble of number instead. But if we try to analyse deeply, we would find that this is an interweaving of three different series.<br /><br />1,2,3,4,5,6,7 2,3,5,7,11,13 (prime numbers) 4,9,25,49,121,169 (squares of the prime numbers)<br /><br />Now that we have deciphered the pattern in the series, we can predict the next number in the series. Even in case we don't find any pattern after any number of try, which would mean that we haven't explored the total possible environment of the system. For example if we have series like<br /><br />1278838923484981 here we may not find any pattern but if more data is taken we would find that there is a repetition of the following set of numbers in the total system, and that is the pattern.<br /><br />12788389234849811278838923484981<br /><br />AND because nothing in this universe is unconnected with each other, there is a pattern of relation within so called apparently unconnected systems. Though it seem that solar system, the universe and the earth and the life in earth are unconnected system, they are the part of a bigger system. So if the pattern of connection or the relation between these apparent unconnected system is deciphered, the future can be predicted taking cues from any part of the whole system.<br /><br />Maharihis have tried to decipher how the planets and the stars in the sky during the birth of a person is connected to the destiny of that person. Thus they have found out the pattern of such connections and that is jyotisha. Thus the configuration of planet during the birth time can only indicate but not influence the destiny of the person. This is somewhat similar to statistical analysis of trend over a period of time. The coorelation between the celestial even and the occurance of a particular incidence in a persons life has been found out and wherever they are found to be strongly coorelated, those predicters are retained. But coorelation by itself doesn't show any causal relationship. This is why we can predict the destiny from palm of our hands. That doesn't show that the lines in our palms cause somethings in our life, but only show that there is a high correlation between the lines and the events occuring in the life. This can be done with any such thing which is seemingly unrelated to us... but in this case deciphering the pattern will be very difficult or near to impossible. Because the law operating everywhere is the same everywhere, the properties present in the macrocosm is also present in the microcosm. Thus those this which can be predicted with the help of planets and stars in the sky, can also be predicted with the help of palm or for that matter the little finger or thumb alone. For that matter we can go much smaller level to the genetic composition of the person. Everything would yeild the same result.<br /><br />Now I shall end with a statement which may stimulate some thinking... "If we are guided by our own karma, prakriti and Guna, why are we allowing the planets to interfere with our destiny and influence us" Why we bring planets in the picture to govern us, whereas in reality it is not so. "PLANET CAN ONLY INDICATE BUT NOT INFLUENCE OUR DESTINY"<br /><br />OM TAT SAT<br /></span></div>Varahamihirahttp://www.blogger.com/profile/08725096025009793440noreply@blogger.com3