Thursday, December 21, 2006

Frequently Used Terms in Vedic Astrology

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The following are some of the more frequently used technical terms in Hindu Jyotish and an understanding of these can facilitate the learning of the spiritual art for those who may be so inclined.

Though this does not purport to be a complete list of any sort, rather it is just an assemblage of terms as they come to the mind of the author, these can be pointers to greater research and reading.

1. Lagna: Ascendant; first house of any chart in the horoscope.
2. Chakra: Chart
3. Rashi: Sign, also used to denote the main chart
4. Rashi Chakra: Radix; Main natal chart
5. Varga Chakra: Divisional Chart; contrary to belief in certain quarters, these divisional charts are indispensable for any horoscopic analysis. They pertain to specific areas of life such as marriage and dharma, career and Karma, parents, education, property, vehicles and happiness from the same, spiritual aspects, past life, matrilineal Karma, patrilineal Karma etc.
6. Graha: Planet, roughly translated, for want of a better word. These indicate the metaphysical aspects of the astronomical bodies called planets and are rooted in the term ‘Grahan’, to eclipse. Thus, Graha can eclipse our minds, for better or for worse.
7. Jyotish: Vedic/ Hindu Astrology, the Light of God, a spiritual art, Vedanga, propounded by the Seers of ancient India.
8. Vedanga: Part of the Veda
9. Surya: Sun, the King
10. Chandra: Moon, the Queen
11. Mangal/ Kuja/ Angaraka: Mars, the Commander-in-Chief
12. Budh: Mercury, the Prince
13. Guru/ Brihaspati: Jupiter, the Great Preceptor of the Gods, the most naturally benefic planet.
14. Shukra: Venus, the Preceptor of the Demons
15. Shani: Saturn, the dispenser of our Karma, the dispassionate and most tremendous planet, never to be denied.
16. Rahu: North Node of the Moon
17. Ketu: South Node of the Moon
18. Drishti: Aspect, a manner of looking at someone, or something
19. Graha Drishti: Planetary Aspect
20. Rashi Drishti: Sign aspect
21. Yoga: Combination formed by two or more planets
22. Rajayoga: A Combination for success, elevation and kingship
23. Dhanyoga: A Combination for material success and wealth
24. Vipreeta Raja Yoga: A combination for success after initial trials and hardship, formed by the combination of two or more evil planets
25. Adhipati/Lords: planets owning certain houses
26. Bhava/Houses: A Chart has 12 houses, indicating the whole gamut of circumstantial reality as we know it.
27. Mesha: Aries
28. Vrishabh: Taurus
29. Mithun: Gemini
30. Karka: Cancer
31. Simha: Leo
32. Kanya: Virgo
33. Tula: Libra
34. Vrishchik: Scorpio
35. Dhanu: Sagittarius
36. Makar: Capricorn
37. Kumbha: Aquarius
38. Meena: Pisces
39. Dhan Bhava: 2nd House of the Chart, relating to wealth, family, movable assets, speech, face, death
40. Vikrama Bhava: 3rd House of the chart, relating to siblings, effort, valor, communication, short writing, magazines, periodicals, telephones, internet, copulation, desire, Guru Upadesha, occult
41. Sukha Bhava: 4th House of the chart, relating to mother, immovable property, happiness, vehicles, learning, heart-particularly the part related to circulation
42. Putra Bhava: 5th House, relating to Mantra, progeny, power, creative intelligence, consultancy, Poorva Punya/ blessings accruing from the past Karma, future prospects in this incarnation
43. Shatru Bhava: 6th House, relating to illness, debts and enemies, wounds, six types of weaknesses, litigation, emaciation, irregular meals, insanity, feuds, cousins, nuisance, addiction, servitude, job, bad work
44. Kalatra Bhava: 7th House, wife (attitude to first wife), sexuality, intercourse, desire, door, partnership, foreign travel, work, happiness
45. Randhra Bhava: 8th House, Nija Dosha/ own faults, transformation, incurable and chronic illness, occult, spirituality, sudden events, speculation, gambling, Jyotish, mental and physical distress, death of spouse, Mangalya Bhava for women (length of marriage), crossing oceans.
46. Dharma Bhava: 9th House, fortune, Guru, teacher, higher education, religion, philosophy, law, lawyers, Dharma, ritual, father, foreign travel for education, past
47. Karma Bhava: 10th House, Karma, work, profession, actions, status in society, place where the debt relating to the forefathers is transferred.
48. Labh Bhava: 11th House, gains, friends, income, social groups, learning from a secret tradition, optimism, fulfillment of desires, punishment.
49. Vyaya Bhava: 12th House, loss, immigration, foreign travel, Ashram, monastery, incarceration, solitude, meditation, sleep, freedom, expenditure
50. Arudha: the risen or manifest part
51. Bhava Arudha: the manifest part of the houses
52. Graha Arudha: the manifest part of the planets
53. Arudha Lagna: the manifest part of the self or the visible personality
54. Upapada Lagna: The Arudha of the 12th House, showing the external facets of the spouse, calculated for the 12th House because marriage is about giving, seen as a metaphysic from the 12th House
55. Darapada: The risen part of the 7th House, showing sexuality, and financial prospects
56. Srimantah Yoga: Arudha Lagna and Darapada being in Kendra or Trikona from each other, leading to conjugal felicity and material prosperity
57. Dhimantah Yoga: Lagna Lord being placed in the 3rd, 5th or the 6th Houses, or related to these houses, an intellectual is born who is interested in research and learning
58. Dharmakarmadhipati Yoga: Union/ exchange of the 9th and 10th Lords leading to the highest Yoga of the land; someone who works to establish Dharma in the world
59. Shakta Yoga: Rahu or the Moon placed in the 9th House from the Lagna or the Atmakaraka, giving the power/ Shakti to destroy. Benefic involvement shows the destruction of good/ genocide and such things while the malefic associations show the destruction of evil.
60. Dosha: Flaw
61. Shrapa: Curse, formed by the involvement of two or more natural malefics with a benefic planet
62. Tithi: lunar date
63. Dasha: Periodicity
64. Moola Dasha: Periodicity showing the root of the Karma being experiences by the mind
65. Vimshottari Dasha: Karma being experienced by the mind
66. Conditional Dasha: Periodicities detailed by Sage Parashara, selectively applicable based on peculiar features in charts
67. Rashi Dashas: Periodicities of signs rather than planets, showing circumstantial aspects rather then intelligence inputs
68. Narayan Dasha: King of the Dashas, also Padakrama Dasha, showing the factual and deterministic inputs given by Sri Vishnu himself
69. Sade-Sati: The transit of Saturn ,before, atop and next to the Chandra Rashi
70. Kantak Shani: Transit Saturn in or aspecting the 10th House from Lagna, Arudha Lagna or the Moon
71. Trikona: Trines, Lagna, 5th and 9th Houses
72. Kendra: Quadrants, Lagna, 4th, 7th and 10th Houses
73. Dusthana: 3rd, 6th, 8th and 12th Houses; evil places
74. Upachaya: 3rd, 6th, 10th and 11th Houses, places of growth due to effort and natural consequence
75. Shoola Dasha: Periodicity showing illness, troubles and death
76. Paryaya dasha: Used for illness in the Varga Chakra relating to illness
77. Mandooka Dasha: Used for timing wars and conflict and defeat and victory
78. Argala: Intervention or influence of planets, signs and Arudha Padas on each other
79. Drekkana: D-3 chart used to judge siblings, Karma and vitality depending on the type of Drekkana
80. Turyamsha/ Chaturthamsha: D-4 chart used to judge properties
81. Shashthamsha: D-6 chart used for illness
82. Saptamsha: D-7 chart used to judge progeny
83. Dashamsha: D-10 chart used for career and Mahat Karma
84. Rudramsha: D-11 chart used to see wars and destruction
85. Dwadashamsha: D-12 chart used to see parents
86. Vimshamsha: D-20 chart used to see meditation and spiritual practices
87. Siddhamsha/ Chaturvimshamsha: D-24 chart used to study the education and learning of the native, both formal and informal
88. Trimshamsha: D-30 chart used to see subconscious levels of suffering
89. Shashtyamsha: D-60 chart used to see sum total of past Karma and also to see the past life itself
90. Karaka: Doer
91. Naisargika Karaka: natural significator
92. Sthira Karaka: Permanent significator
93. Chara Karaka: Temporal significator
94. Chara Karaka Replacements: If two planets are at the same degrees with difference in minutes of arc traversed, or if the minutes are also the same then seconds, then the one with the lower longitude takes over the Char Karaka signification of the former at some point in time and the place of the latter is taken by the Sthira Karaka. This is a time of upheaval.
95. Agrakaraka: The first Karaka in the replacement, the one with the highest longitude
96. Antyakaraka: The Karaka replacing the Agrakaraka
97. Madhyakhetah: If there are three Chara Karakas at the same degrees, then the middle Karaka
98.Sandhi: Junctional regions between signs, usually taken to span 1 degree on either side of the sign. A planet placed in Sandhi is weakened. Physical significations of the houses they represent are endangered.
99.Gandanta: Specific Sandhi positions at the junctions of Karka-Simha, Vrishchik-Dhanu and Meena-Mesha Rashi. These have spiritual significance but are otherwise highly adverse.
100.Kendradhipati Dosha: The blemish acquired by a natural benefic when it lords two quadrant houses. The Lagna Lord does not acquire this.
101.Kemadruma Yoga: The Moon unassociated and without planets in the 12th and 2nd Houses from it, save Sun. This causes poverty but is cancelled by planets in Kendra from Lagna.
102.Kemadruma Yoga-II: Natural malefics in the 2nd and 8th Houses from the Lagna, Arudha Lagna and the Karakamsha. If Moon aspects by Rashi Drishti this surely manifests.
103.Karakamsha: The Navamsha placement of the Atmakaraka.
104.Atmakaraka: The planet most advanced longitudinally in the chart, irrespective of signs.
105.Parashara School / Jaimini School: Nothing of the sort exists; there is so such division. Jyotish or Vedic astrology is but one art.
106.Amatyakaraka: The planet following the Atmakaraka in longitude. The Bhratrikaraka, Matrikaraka, Pitrikaraka, Putrakaraka, Gnatikaraka and Darakaraka are the others, in that order. This applies to living beings. For non-living beings, Putrakaraka is excluded as non-living beings cannot procreate.

Monday, August 21, 2006

CORE DETERMINANTS IN HOROSCOPY

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|Hare Rama Krsna|
|Om Saraswatyai Namah|

Once astrology is viewed primarily through a spiritual lens, the questions of the causes of rebirth, blessings and curses and the timing thereof become central to any meaningful horoscopic delineation.

In Hindu astrology, the Hindi/ Sanskrit term 'Dosha' means 'flaw'. There are numerous such flaws in natal horoscopes that yield adversity and suffering in life. Examples would include the 'Tithi Dosha' or 'Flaw in the Quality of Time' as the term 'Tithi' in turn refers to 'lunar date' or the angular distance between the radical Sun and Moon at the time of birth. One such Tithi Dosha is the Amavasya Dosha. Amavasya is the last lunar date or Tithi of the dark fortnight or the 'Krishna Paksha'. Birth on this lunar date invites financial hardship and other untold sufferings. The Sage Parashara in his Hindu astrology classic Brihat Parashara Hora Shastra has recommended remedial measures at birth to mitigate the inauspicious results that accrue from this Tithi. This is a pointer to the capacity of such a birth to wreck havoc on the life of the native. Unless such conspicuous births are remedied, life can become very stressful in the areas afflicted by the Dosha.

Likewise, the term 'Shrapa' literally means a Curse. When a natural benefic is either conjoined or aspected by two or more natural malefics with planetary sight/ Graha Drishti, the natural benefic is said to be under a curse and delivers bad results with regard to its natural significations. The primary curse is seen from the affliction of the greatest benefic. Therefore, if Jupiter/ Guru is under a curse in a chart, this constitutes the primary curse because Jupiter is the greatest natural benefic. The potency of the curse can be seen from the number of the natural malefics aspecting or conjoining.

Unless the 'Dosha' and 'Shrapa' are remedied in the chart, none of the good combinations and Yogas in the chart can bear fruit, at least not to the extent that might be anticipated.

The timing of the Curses is done through a timing device called the Moola Dasha which shows the root of Karma being experienced at a given time. The term 'Moola'means the 'root'.

In the Rashi Chakra of the Standard Nativity given above (birth data withheld for reasons), Aries Ascendant/ Mesha Lagna rises. The Lagna Lord Mars is placed in the 12th House of hospitalization with Jupiter/ Guru in Pisces/ Meena Rashi. Guru is aspected by Rahu from the 8th House and Saturn from the 3rd House. This constitutes a potent Curse of the Brahmin/ the Brahman Shrapa. Also, the Sun and Moon are conjoined in the 2nd House: the birth has occurred on the Amavasya Tithi.

The native is a highly qualified professional and worked in a foreign land. But due to the Curse of the Brahmin, he had to undergo an expensive and complicated surgery. The Lagna Lord Mars is also afflicted in the Curse in the 12th House of hospitalization and foreign lands. The source of the suffering lies in work and gains and he lost his position at work due to his medical condition.

The Amavasya Dosha is in the 2nd House of wealth and the native has found it difficult to attain wealth though he belongs to a very affluent family. Amavasya births afflict the Moon (Mind) and the Sun (Self). The native is in a very ordinary state of mind due to the fact he has been compelled to return to his home country where he is unable to find work that is to his liking.

Bodily difficulties including complicated surgical procedures are a scenario that ought to be propitiated with the remedial measures for the Cursed Jupiter. Since the professional qualifications and the work the native was doing prior to the medical contingency is indicated by Jupiter, the remedial measures will also aid the professional circumstances. Maraka Venus in the 4th and the 4th Lord Moon afflicted in the Amavasya Dosha ensured that the surgery was performed in the thoracic cavity.

The timing of the Curse of the Brahmin is done through the Moola Dasha. The most malefic of the planets causing the benefic planet to Curse is capable of delivering the results of the curse. Rahu Moola Dasha is running in the chart. As the 10th Lord from the Moon in the 8th House from the Lagna, Rahu will provide societal support to work mostly in foreign lands only.

The chart is otherwise predisposed to radical changes. The work profile dominated by Jupiter is likely to undergo a transformation because there is a Char Karaka replacement between the Amatyakaraka Jupiter and the Bhratrikaraka Saturn. It might come about in the Jupiter Dasha.

There is also a Char Karaka replacement between the Matrikaraka (MK) and the Pitrikaraka (PK). The MK Sun is involved in the Amavasya Dosha and is eclipsed by the nodal axis. The PiK Rahu will become the MK and the Sun will become the Antyakaraka PiK. Upheaval might come about from the direction of the parents and this may alter life significantly. The Sun is the Sthira Karaka for the father in this chart and is quite afflicted. The 9th Lord is afflicted in the Brahmin Shrapa in the 12th House.

Remedial measures are quite important in this chart. At the time this paper is being written, there is a lax attitude towards the problems in the chart and the parents of the native are doubtful of the native is actually born on the Amavasya or some other Tithi. These are the manifestation of past Karma shown by the Moola Dasha of Rahu and are preventing the native from immediately performing the remedial measures.

ANURAG SHARMA
VEDIC ASTROLOGY CONSULTANT
http://www.planetarytransformation.blogspot.com

Wednesday, June 21, 2006

Gochar:Understanding & Evaluating Transits

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The transits of the slow moving planets: Shani/ Saturn, Guru/ Jupiter and Rahu-Ketu, the North and South Nodes respectively of the Moon are important in the application of Gochar. Gochar is to be combined with the Dashas or planetary periodicities in the radix to arrive at a clearer understanding of what is happening in the chart. In this sense, the transiting planets are seen as delivery boys or postmen, who bring to fruition what is promised in the natal chart. The transit of Chandra/ Moon can be used to narrow down the day (s) on which an event comes to pass.

Gochar cannot be used independently, rather should not be used in this manner for it can lead to a lopsided and unrealistic picture, a result we are all keen to avoid, as students, clients and consultants.

The Gochar of the Dasha Nath, the ruling planet of the Major Period/ the Mahadasha can be judged to judge the health of the person during the said transit in the sign/ Rashi. The judgment is based on the relationship the Graha carries with the Rashi. Likewise, the Gochar of the Antardasha planet can be seen to understand the sleep patterns of the native during the transit of the planet in a given sign. Such transits can be coupled with the delineation of the Tithi Pravesha Chakra for the year.

However, the main focus of the instant paper is on the transits of the major and slow moving planets at the present time. Shani has moved into Simha Rashi/ Leo and will stay there till early January, 2007 at which point it will retrograde back into Karka/ Cancer. This has several implications. The people undergoing Sade-Sati, especially Mithun Rashi might feel some relief in the interim as the Sade-Sati has temporarily abated; however, the trials will only end in July, 2007. For Karka Rashi, the relief comes from the fact that the white-hot phase of the Shani Gochar over the Chandra Lagna. However, Kutumba and finances will continue to be stressed and also which Bhava Simha and Karka Rashis tenant in the Rashi Chakra.

For Simha Rashi, the two months period will give an insight into the kind of psychological reorientation Saturn will command after July, 2007 as the Karmic planet is directly atop the natal Moon. Also, for Kanya Rashi natives/ Jatak, these two months till January, 2007 will bring a pointer as to what sort of new, pressured and heavy realities await during the course of the Sade-Sati. All these are Karmic and destined events and the native should understand that the reluctance, separation and pressures are only devices to help her outgrow the emotional constructs that are no longer needed in the life-journey. In the same vein, new emotional tools and maturity will be acquired during the time Saturn moves over the Bhava/ house preceding the Moon, tenanted by the Moon and succeeding the Moon.

The thing to note is that if the people undergoing or beginning the Sade-Sati are also beset by onerous transit placements of Shani from the Lagna and/or the Arudha Lagna, then it can be quite stressing for health, decision-making, Dhi-Shakti and financial realities. In such a scenario, remedial measures will become quite important to aid the native in getting along safely.

Jupiter/ Guru, the most benefic planet in any chart shows the blessings of God. This planet has moved into Vrishchik Rashi/ Scorpio on October 27, 2006. The best benefits can be had if this transit is in the Kendra to the Arudha Lagna. A rider is that if Guru is in the Arudha Lagna itself in the Gochar, then the benefits will only come after bringing to light the real truth about social and financial realities of the native, Guru standing for Satya in the life of the Jatak. This transit can offset and mitigate some of the adversity coming from Sade-Sati and Kantak Shani. Therefore, for the Jatak having Arudha Lagna in Vrishchik, Kumbha/ Aquarius, Simha and Vrishabh/Taurus, this is a good transit for Jupiter. Another important aspect relating to freewill is regarding those natives who are awaiting marriage. If Jupiter aspects the 2nd House from the natal Upapada Lagna in the Rashi Chakra, it will provide a lot of binding support to the marriage. This becomes especially important if the features in the chart relating to marriage show affliction. This Gochar of Guru is like pouring Ganga Jal over the said area and goes a long way in safeguarding the alliance.

The transits of Rahu and Ketu are to be judged as one would Saturn and Mars respectively. Rahu is currently strongly placed in its own sign Kumbha and Ketu is in Simha. If Rahu happens to be in the Arudha Lagna or the trines to the Arudha Lagna and the native is running auspicious Dashas tending to Rajayoga, then this can be the transit which shall yield the Rajayoga. Conversely, the Gochar of Ketu in the Trikona to the Arudha Lagna can deprive one of the Rajayoga as Ketu inherently does not signify worldly things.

These instructions can be profitably applied to the other Arudha Padas. For example, Shani atop or in Trikona to the Rajyapada/ A10 can bring work-related challenges and obstacles at office. Jupiter atop an Arudha Padas or in Quadrants to the same can bring auspiciousness and gains to the matters signified by the Arudha Padas under scrutiny.

If a positive event appears likely, then the transit of the Moon in the trines or in the 12th House to the Arudha Padas relating to the event can help fructify the event. Other transit positions of the Moon can help time the more challenging events, if the same should be indicated by other reference-points in the horoscope.

Anurag Sharma
Vedic Astrologer, India.

Thursday, May 18, 2006

Model Vedic Chart Interpretation

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

CHART INTERPRETATION FOR ABC

Dear ABC,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A METHODOLOGY FOR VEDIC CHART INTERPRETATION

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

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

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


ARUDHA PADAS:

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

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

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

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

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

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

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

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

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


THE CONCEPT OF ARGALA:

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

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

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


RASHI DRISHTI/SIGN ASPECTS:

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

NARAYAN DASHA:

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

OTHER CONSIDERATIONS:

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

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

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

Traversing The Monomyth With Vedic Astrology

*Available Jyotiṣa Services/ Vedic Astrology Services and Analyses

TRAVERSING THE MONOMYTH WITH VEDIC ASTROLOGY

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

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

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

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

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

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

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

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

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

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

ANURAG SHARMA.
INDIA.
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