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Home Page > Spirituality > Astrology > Jyotish/ Vedic Astrology Musings

Jyotish/ Vedic Astrology Musings

Posted: Mar 07, 2011 |Comments: 0
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Vedic Astrology Consultancy & Research http://www. planetarytransformation. blogspot. com
THOUGHTS ON THE ALL IMPORTANT ARUDHA LAGNA
The Arudha Lagna is calculated based on some exceptions. But the exceptions are flouted for some time. The Arudha Lagna cannot be in the Lagna or the 7th Bhava from the Lagna as these are Satyapeetha/ the seats of truth and Arudha Lagna (AL) cannot tenant these Bhavas because it pertains to the world of appearance. But if the Al were to fall in the Lagna or the 7th House, it is not as if that is an absolute impossibility in toto.
The AL will come to these houses but it is not stable here. A tenuous image will be established. But it will go away, to where it can be stable. This temporary coming and permanent going away can cause instability and changes.
Of equal importance and fascination, if not more, is the coming of the AL to the 7th Bhava from the Arudha Lagna, if this 7th House is stronger than the AL itself. The 7th from the AL is the door to the manifest world and when the AL comes to this place functionally, this would imply that while coming through the doorway, we have imbibed the qualities that we had to encounter and cross so that we become them.
If the Arudha falls in the quadrants to the Lagna, then the transformations can be life altering.
These are crucial factors in evaluating the lives of human beings.
VARSHA TITHI PRAVESH CHAKRA
Once the main birth horoscope is properly understood and rectified, ideally to the level of the 60th divisions, the greatly important Shashthyamsha Chakra, then the Varsha Tithi Pravesha Chakra can be utilised with great success for fine tuning the events that transpire through a given year. The Dasha system that works very well with the Tithi Pravesha Chakra, our own traditional system taught by the Parampara of Shri Achyutha Dasa, currently represented at the helm by Pandit Sanjay Rath of Orissa, is the Tithi Ashtottari Dasha. The Mahadhasha and the Antar Dasha can explain any given day with great precision and can help the native with what to expect over very short periods of time. This can be used conjointly with the transits of planets, especially the Moon, using the principles from the Chandra Kala Nadi. The Vedic weekday/ Vara, correlation of the Lagna rising with the natal Lagna, the Hora Lord are some of the crucial indicators of the dominant themes through the year. The use of the divisional charts and the Arudha Padas in the annual horoscope should be relied on wholeheartedly to give an accurate picture in specific areas of life and at the level of overt participation.
POINTERS ON UNDERSTANDING ONE’S CAREER PROFILE
The first step is always the Rashi Chakra. One looks for the 10th House and the 10th Lord and the Yogas associated therewith. This will show the overall skill structure and the physical environment prevailing in work. If there is a blessing, shown by the association of two benefics, or Amala Yoga, career will take shape naturally and easily. If there is a Curse or an affliction, then there would be trouble and trials, depending on the Moola Dasha indications and the sensitive transits of the slow planets and the Vimshottari Dasha Lord. For social support in work and people supporting the native in his efforts to get work, the 10th House from the Moon and the 10th Lord therefrom are most crucial. The Sun shows the resources available for work and the 4th (yes, the 4th) House from the Sun should be seen. The Surya Aditya and the Nakshatra lord of the Moon and their placement must be seen for the triggering and the sustenance of the Rajayoga, if any. Then we must look at the Dashamsha very carefully. The Lagna Lord of the Rashi Chart in the D-10 will show what you like in work and the Lagna Lord of the D-10 will show how you work. The 2nd, 6th and 10th Houses and their lords are most crucial and the strongest amongst these will indicate the career. The 6th and 7th Houses here must be compared to see if the native shall take to service or business. There are some rules in this regard. The Dashamsha Narayan Dasha can be independently computed and analysed to judge the influences. The 5th House and Lord and the Pratyantardasha planet in the Vimshottari scheme should be used to gauge the changes in work and job. The Arudha Padas can be independently calculated here and should be used. Careers have mushroomed and so this Varga Chakra is a fertile area for useful research and application.
THE UPCOMING TRANSIT OF JUPITER TO CAPRICORN/ MAKAR IN DECEMBER, 2008
Several requests have been forthcoming regarding the upcoming Gochar of Guru to Makar Rashi on December 9, 2008. While one may write a detailed view on the subject at a later time, when time should permit, the fact is that Makar is the Neecha Rashi for Guru and thus the element of faith and belief and access to esoteric wisdom may go down. Strictly in terms of individual freedom, where the soul of the Jatak is advanced in its Karmic journey, Guru in transit weakness may make for situations where the native is left free from constricting ideas about what is good and proper. In one’s mind this is a major question, as to the essential constructs of human ethics. Just as there are innumerable parallel universes of choice depending on personal metaphysics, the Dharmic code for people would also vary according to their own development. Debilitated planets in the radix have the capability to give enormous money but this comes through people who are facing great distress in life just as the Neecha/ debilitated planet indicates. We could observe the Gochar of Guru to determine whether in charts where say Guru Dasha is running in the relevent or predominant Dasha system for that nativity, and there are other factors that indicate financial bounty, whether the transit debility of the planet in fact furthers the capacity for accrual. Else, the transit muct be judged from the Lagna, Lagna Lord, Moon, AL, and the Narayan Dasha Rashi taken as the temporary Lagna.
 
DEALING WITH AFFLICTIONS IN THE HOROSCOPE:
When afflictions in the horoscope exist, in the form of Curses/ Shrapa or otherwise, then they shall certainly influence those part of life as are indicated by the planets and houses involved. Likewise, blessings shall certainly operate to protect and further the native. The way to deal with the afflictions is to perform the appropriate remedial measures with diligence and authenticity over a paeriod of time. The measure of effect and the time taken shall depend on the level of affliction to be addressed or cured, and on the level of the advancement of the individual soul or the Jeevatma. This latter can be determined from the Navamsha Chakra. The acute timing of the affliction can be done with the use of the all important and divine Moola Dasha which shall override all periodicities as far as the core experience of life is concerned. In fact, it may be taken that the basic fabric of life at any given time, or during any given span of time is decided by the Moola Dasha. Readers should view the universally applicable Vimshottari Dasha in that context and other periodicity/ Dasha systems in that light though this can be slightly uncomfortable due to the carelessness induced by pop-astrology texts. After the crux period of suffering and trials indicated by the Moola Dasha is over, a quantum shift in life can be expected if supported by good Yogas in the chart and better Dashas operating all round.
The native will feel as if his life has changed for the better and the tought times are over. Still, the Dosha/ Blemishes and the Shrapa do not disappear from the horoscope. They exist latently and show the basic structure of life in the areas they influence. In other words, if the affliction is severe, they will continue to hamper the life areas though not so actively, because activity is indicated by the activation of a Graha in a Dasha system. What needs to be done now at the level of the Dhi Shakti/ discrimination, is to understand the meaning of the Yoga. If there is spirituality associated with the combination then one ought to try and see what level of understanding the Yoga wants the native to acquire before the Yoga gets further diffused. In addition, one needs to accept the Yoga after remdying it to the fullest and understanding it to the fullest. It is also important to note that in some cases afflictions also carry Rajayogas or Vipreeta Raja Yogas within them and just as surely as the suffering comes, conventional or whatever success is indicated will come as well. Nothing can stop this in Creation. In this specific case, the life phase becomes a phase to remember, and the native remembers it till death as it will be  aprogress from having failed or suffered to the point of extinction and then to have attained glorious success in the same life, with the same Grahas and perhaps in the same or similar setting. Remedies should be continued throughout and should not cease with the ending of the difficult Moola Dashas. Results will precipitate when they have to and for this all the Dashas applicable to the horoscope, Gochar/ transits and the Varsha Tithi Pravesha have to be studied together along with any other Jyotish facet that might be relevant for the purpose.
SOME TOOLS OF DYNAMIC ANALYSIS:
Each enthusiast of Jyotish eventually develops his own style to work with horoscope. I usually let the horoscope dictate how I will work with it. Just as people are different, their horoscopes mirror that difference as well. Apart from this, I do have, boradly speaking, a particular way that I employ in working with charts. I start simply with the Lagna and the Lagna Lord and usually evaluate the placements and Yogas formed with the nine planets. This usually gives a basic picture of life at the physical level of the Rashi Chakra. Sometimes the horoscope does not afford combinations that reveal much and then without dwelling too much on the Grahas, Bhavas and Yogas, some peculiar combinations emerge that must catch the eye of the Jyotishi.
These could be overriding features in Jyotish and the person must learn to spot them at the outset as they hold sway over the whole horoscope. These could occur from the Lagna, Arudha Lagna, Atmakaraka or the Moon or a combination of such reference points. The Gochar of Shani is always extremely crucial to determine what sort of Karma is operating at a given time. Kantak Shani and Sade Sati must be spotted if it is operating. The most important feature, apart from Yogas such as Kala Sarpa Yoga, Sarpa Yoga, Graha Malika Yoga, is the presence of great affliction and/ or great blessings. If these exist, there is not much point in evaluating some great Yogas that indicate otherwise. These latter will simply not happen to the extent indicated in the presence of the former and if they do occur they will be so frail so as to escape routine recognition. Thus, blessings and curses apart from the other overriding features must be judged at the outset and in this judgment the Moola Dasha indicating the Karma is of prime importance.
In a formal reading one will not evaluate the Varsha Tithi Pravesh Chakra unless requested as a part of the Composite Analysis but it may be taken that this is perhaps the most potent tool to fine tune the Dashas and Antardashas and to evaluate a given year. It is indispensable and must be used. Prior to coming to work with the horoscope I engage with the other side to rectify the time of birth and the relevant Varga Chakras to my satisfaction as there is no point working with inexact birth time and  the given birth time almost always needs to be rectified. I use the Vimshottari Dasha reckoned from the Moon at the outset unless a conditional Nakshatra Dasha taught by Parashara and explained as is all else by Pt. Sanjay Rath, applies to the horoscope. In the latter scenario I dispense with the Vimshottari and use it at a later stage as a confirming and stimuli-oriented tool. I always use the Padakrama Dasha/ Narayana Dasha and also use it for the D-10/ Dashamsha Chakra where either specific opinion is sought on the career, which is amost always the case, or where the D-10 is conspicuous. I have found the Tithi Ashtottari Dasha to give unbelievably good results in annual horoscopy provided the natal birth time is carefully and accurately rectified. If the Moon is in the 9th House, we must always remember to use the Vimshottari. It can be calculated from the Lagna, instead of the Chandra Nakshatra when Chandra is weak in Dusthana and not aspected by Guru, Budh or the Shubhapati with the Rashi Drishti/ sign aspect and there are more planets in the Kendra from the Lagna. I do not use the transits of all planets in predictions but only those of Saturn, Guru, the Nodes and the transit of the Dasha lords and even these to get a crisper picture. I use the transit of the Moon in daily life but as taught qua the Arudha Pada and this will show how the day manifests and which visible areas of life are precipitated. It always works. The transit Moon is an important tool in predictions.
SOME THOUGHT ON THE TRANSIT OF SATURN AND JUPITER IN 2008-2009
There have been queries as to when a detailed and elaborate paper on this subject shall be written. While that must wait, some thoughts are being placed here. The first thought is that Guru/ Jupiter is now in Makar/ Capricorn and in this sign it is debilitated. This can have several important ramifications. If Guru is the Dashanath/ the ruler of the Mahadasha or the Major Periodicity operating then this can be significant as the blessing of Guru are likely to undergo a modification. Guru is unconditionally giving and even if powerfully placed in the nativity, its transit into Makar on December 9, 2008 will hamper the coming of wealth, auspiciousness and prosperity. If the native is running an adverse Antardasha and the Bhoga of the two is adverse, then this transit debilitation cannot augur well. However, if Guru is powerful in the radix as stated above, and the chart is advanced in the terms of spiritual quest then this debility of Guru, can take the native away from conventional and respected oaths albeit only with a view to free the native from conceptions of purity. As musch else, this is dangerous and the elite must be cautious on this path. For the lesser developed nativity ethics and propriety must become major concerns and cautionary areas. Something else must be mentioned here. Students and others would do well to watch for the Jaimini dictum, Tasmin Uchche Neeche Va Srimantah. Both exalted and debilitated planets can give great wealth. If Guru apart from its natural significations is promising financial abudnance then its transit debility could well be the door to a major windfall. Its debility may invite fallen people and those with intelligence issues, those overly Tamasic and those who swear by pragmatic functionality. Needless to say these qualities are not being equated. As for Shani in 2008-2009 the Graha continues in Simha Rashi for now and for those with this Lagna, the chanting of the Batuk Bhairava Mantra is advised to protect health, ensure that Vata disorders do not get the better of the native and in order to maintain a positive attitude. The other information about the Gochar, Sade-Sati and Kantak Shani is elsewhere on this website. AN
IMPORTANT FACT ABOUT THE 4TH HOUSE:
The 4th House shows the heart of a person. A natural malefic here can indicate a propensity to be cheated in life. One has often found that while dealing with a naturally malefic Graha always check its Chara karakattwa or temporal significations. If such a planet is Atmakaraka or Bhratrikaraka the reading could change from being deceptive himself to beine someone susceptible to such events. The Lagna is also important as it shows the self of the native. The Chandra Lagna, Shubhpati and Paka Lagna have to be similarly investigated. One pointer is that the Navamsha Lagna, more often than not, has an important role to play in the appearance of the native. This could probably be combined with a reading from the Karakamsha Lagna/ Swamsha to glean the inner and soul level attributes as well to come to a fuller understanding both about the native, his actions and those he will probably experience as far as they impact his heart.
ARGALAArgala is an overwhelming tool in Jyotish as taught by Pandit Sanjay Rath from its source in the Brihat Parashara Hora Shastra. Argala means intervention of certain astrological entities on certain others. It is perpetual and is not contingent on any dynamics of the horoscope such as Dasha and Gochar/ transits. Argala has been depicted by Pandit Sanjay Rath as a superset in evaluation while the Panchanga and Shrapa etc coupled with overriding Yogas such as Kala Sarpa, Kala Amrita, Graha Malika taking lesser priority in interpretation. The Pradhan Argala to any Bhava/ house or Graha is from the 2nd, 4th and 11th Bhavas therefrom. The secondary Argala is from the 5th and 8th Bhavas as too the 7th. Virodha Argala is obstruction to such Argala but does not denote negativity and especially not non-manifestation. It just indicates another source of influence rather than the first considered. The presence of several Grahas in the 3rd Bhava from the reference point as Parakram Argala where the objective is attained post-effort. Argala is the key to distinguishing, amongst other facets, between renunciate charts that carry stupendous Raja Yoga that never accrues in the form that it appears in and those horoscopes in which it does. For the Yoga to function fully in order for the native to experience it fully and completely, it must have Argala (including Virodha Argala) from the Lagna, Atmakaraka and the Arudha Lagna, the tripod of crucial reference points in the nativity for this purpose. A Graha having Argala on the Lagna, 5th Bhava from the Lagna and the 9th Bhava from the Lagna is an excellent Graha and must be propitiated in order to fulfill all desires that the native might have.
PANCHANGA:
The term Panchanga suggests The Five Limbs of Time. Oddly, this segment of Jyotish appears to be restricted to the Muhurta/ Election charts these days. The fact of the matter is that the five limbs of the time of birth of any native indicate the nature and attributes of the significations and areas ruled by each of the five limbs that are coming to the native at a broad level, as a promise of the peculiar set of permutations and combinations of birth at that time and at that place. These promises have to be evaluated first in contect of the reference frame of the Panchanga itself and then the horoscope should be studied. Some peculiarties of the Panchanga are of greater importance than the blessings and curses in the horoscope and this can be a pointer to the importance of the Panchanga. An example can be Tithi Dosha like Chaturdashi Dosha and the Amavasya Dosha. This writer can vouch for the real significance of the latter though everything in Jyotish must never be viewed in a stand-alone manner. A case in point would be the birth chart of the late Prime Minister Shri Lal Bahadur Shastri. Such Doshas are to be remedied at birth or they can entail hellish suffering. If not remedied at birth for some reason, they must be remedied when they can and upon sufficient propitiation relief will be felt at the destined time, to the destined extent as promised by the horoscope. The five limbs are: 1. Nakshatra (Vayu Tattwa). Health is a major associated area;2. Vara (Agni Tattwa). Vitality, Major focal areas;3. Yoga (Akash Tattwa). Binding facor. Spirit. Connectedness;4. Karana (Prithvi Tattwa). Career. Work. Learning; and5. Tithi (Jala Tattwa). Relationships. Social interaction. The flux of things. Note: This knowledge has been revealed in its proper perspective by the teachings of Pandit Sanjay Rath. BADHAK: This writer was not focussing on the Badhak too much in his work with Hindu horoscopy till quite recently. This area of horoscopy is mired in some needless doubt. In one’s initial years of study of this art, one had come across sentiments that as every Lagna in every horoscope had a Badhak Rashi and therefore a lord of that Badhak Rashi/ Badhakesh, hence the very concept of Badhak did not have much import as it was common to every chart. That stream of thought chose to focus instead on the 22nd Drekkana and the 64th Navamsha, which must be focussed on, but not at all as a sort of compensation for overlooking the Badhak. One may overlook the Badhak but that will hardly prevent the Badhak from looking at the Jatak if the horoscope should so indicate. Some brief pointers to the Badhak and its evaluation in the horoscope are given below. This pointers have been assimilated from the works of Pandit Sanjay Rath and the scholars/ Jyotish Gurus of SJC. Specifically, the work Collected Papers in Vedic Astrology by Sanjay Rath, Sagittarius Publications, has brought out the subject in clear focus. 1. The Badhak acts akin to Rahu as Rahu is the lord of the Badhak Rashi for the Kalapurusha and usually creates obstacles/ Badha;2. If the Badhakesh is afflicted it needs urgent attention by way of remedial measures;3. The Badhakesh works better in foreign climes just like Rahu;4. For Sthira Lagna/ Fixed Signs, the 9th Bhava, for Chara Lagna/ Movable Signs, the 11th House and for Dwisvabhava Lagna/ Mutable/ Dual Signs, the 7th Bhava is the Badhak house;5. There are several types of Badhak and their effects can be wide ranging from irritants to schizophrenia and serious afflictions by way of mental abberations;6. Other Badhak Dosha such as Preta Badhak and Pishacha Badhak do not have much to do with the Badhakesh or the Badhak Rashi but are terrible affliction in the horoscope;7. Along with overarching Doshas such as Kala Sarpa Yoga and Sarpa Yoga, in this genus of Badhak Yogas the Wrath of the Sarpa Devata also must be judged carefully. There are very many facets of this branch of evaluatiion of problem areas and those with such lacunae in the horoscope must realise that it needs careful and earliest evaluation and remedial measures.
REMEDYING ADVERSITY:
Sometimes even for good minds the distinction between metaphysical good and bad can be obscured due to bad combinations in the horoscope. The remedial measures being received for such combinations such as Badhak, Tithi Dosha, Graha Malika, Kala Sarpa/ Amrita Yogas, Sarpa Dosha, Wrath of the deity and Sarpa Devata and Shrapa/ Curses indicate that such Karma is ripe for being resolved due to Purva Punya or good deeds done in the past, and/ or in this life etc. If such Upaya/ remedial measures are subsequently performed, that is surely an indicator that the misfortunes are being remedied and the native/ Jataka is making sincere attempts in this direction. People often wonder how much Upaya is to be done. Do it at least till you feel relief from the afflictions. And thereafter whenever you can. That will be a good idea. Sometimes adverse combinations and/ or mistakes made for whatever reason in the area ruled by the affliction will shows themselves, as the remedies start working to show the pain, shock, deception, hurt, melancholy, incredible suffering, humilation, Durbhagya, rage, headlessness, violence, disapppearance of mental peace etc, whatever may be shown by the malefic affliction. This is like the poison before the Amrita and we must all pray to God to not punish us too severely and to give us the strength to bear this without too much damage as after all we are already repenting through the remedial measures. Then the light is likely to shine in the nature of purity, good fortune, success, happiness, auspicious happenings, smiles and laughter, peace, propsperity, devotion, prayer, ritual, meditation, good deeds etc. whatever may be shown by the benefic facets of such Yogas and/or those of the chart which may otherwise exist.
ARUDHA:SOME DEEPER THOUGHTS
Those who are blessed with the awareness that Parashara and Jaimini have discussed Arudhas as intrinsic and extremely crucial aspects of horoscopy would be further well advised to appreciate that some deep truths about this have been illustrated in the Nadi literature such as Deva Keralam/ Chandra Kala Nadi and the Bhrigu Nadi. For instance the Darapada/ A7 is crucial for sexuality and overt interaction with the opposite sex. The location of the A7 relative to the Arudha Lagna, the lord of the A7, the Grahas posited in the A7 and the 7th Bhava and the 7th Lord have to be carefully examined together to arrive at a full understanding of the sexual and romantic life of the native. For the investigations as to sexuality within the marriage, the relativity of the Upapada Lagna and the Darapada to the Arudha Lagna and the UL and A7 mutuality inter se have to be considered carefully. Venus and the Kalatresh also have to be evaluated to divine the attitude of the native in these matters. The Navamsha has to be used too with the specific dicta relating to morality and fidelity being examined threadbare. The other area is that of Bhavas/ houses when judged from the AL. This is completely overwhelming in its importance and centrality when evaluating the life of the native in the manifest and external world. The concept of Gunas or attributes is important to understand the life of the naitve as others see it. Some of the overarching house are the 1st and 7th, 2nd, 11th and the 9th and 10th. These can completely define the native especially when fuelled by an understanding of the Lagna Chakra/ Rashi Chakra.
ETHICS THROUGH THE PRISM OF JYOTISH:
One used to ponder as what is truly Good or truly Bad. In analytical philosophy and philosophical ethics a lot of work has been done in this area and yet no real answers were forthcoming. Jyotish reveals through the Grahas as to what may be truly Bad and thus avoidable. Without getting into the area of afflicted natural benefics we should just keep to the natural malefics for this purpose: Rahu (shock, cheating, deceit); Shani (lying, perversity, pain, sorrow); Ketu (headless violence and abusiveness); Mangal (rage, anger, irritability, physical violence, blood, cuts, wounds) and Surya (ego-tripping, cruelty). Acts which manifestly involve such attributes without justification (army, police or some such background societal construct) are astro-ethically Bad and ought to be avoided if Karmic burden is to be avoided in turn.
ATMAKARAKA, CHANDRA YOGA AND BRIHAT JATAKA:
When studying the Atmakaraka, it is to be noted that the Grahas, Arudhas, Karakas and Bhavas in the Kendra to the Atmakaraka are the strongest to assist the King in His objectives. Those in the Panapharas are of lesser strength and those in the Apoklima are the weakest. The curious thing is that Varahamihira in his Brihat Jatak, advises the converse for the Surya-Chandra Yoga. In other words, when the Chandra Graha is in Kendra to Surya, it is weakest. In Panaphara, stronger and in the Apoklima the strongest. Also if Chandra, the Karaka for flux and social interaction is in its own Amsha and either joined or aspected by Guru or Shukra (in Rashi or Amsha?)then the native is wealthy and happy. In common practice it is found that ‘all’ Yogas have their play. Even with the Moon afflicted and bereft of the Grace of the association with either of Guru and Shukra in the Rashi can deliver the results if in own Amsha and forming Gajakesari Yoga in the Navamsha is some such fortunate Yoga is coming through. Varahamihira advises us to see the 10th Bhava from the Lagna for work, the 10th Lord, the Navamsha dispositor of the 10th Lord in the Rashi and also the similar entities when reckoned from Surya and Chandra in the Rashi Chakra. This is very valuable. The 10th Bhava from the Lagna may not really show what work the native is performing or even the sphere of work. It may only show how the native (Lagna) shines in work or what are the modes of application and what are the events that come to pass for the native in the realm of work at the physical level. From the Moon, the 10th Bhava and the lord will show the manifestation of the social support in work and the Navamsha lord of the 10th Lord from the Moon will show the real area in which such support comes. From the Sun, such Analysis will show the field of resources in which the native applies himself.
A SPOT OF ORIGINAL THINKING
It should be noted by those following astrology very closely for guidance in their actions, reflections in the Jyotish prism of what transpires, and the like, that experience while it occurs is acute and the flux of things does not permit simultaneous reflection on matters esoteric. Perhaps the more detached, more evolved can do it but generally the mind cannot do this. All of joy, suffering and concentration, all intense and captivating Chandra experiences, while they are happening preclude conscious attention to the Jyotish root, to destiny with all its layered fabrics. This should be more so when the Moon at the given time transits a movable sign, because things happen more, quicker and in a more mobile fashion due to the Rajas Guna. In Tamas/ fixed signs if the natal chart has supportive Yogas one may analyse the flux since Tamas actions perhaps extremely fruitful like sustained research are nevertheless slower and afford the mind more scope for venturing into other areas. The dual/ mutable signs are characterised by Sattwa and therefore the peace must be inherently conducive to multitasking and intellectual versatility associated with the dual signs. There is the greatest scope for consciousness of many things here. At the deeper level of destiny it can be understood thus. Happiness is a reprieve and destiny lets you simply live it without analysis. Pain and suffering are punishment and till a point Karma does not permit us for the mystic Jyotish root of the pain. Even the simple Gochar affliction to the Moon will not register with the mind till the pain is to be experienced. On reflection, most of the time, simple afflictions to the transit Moon can indicate the reflected Karma, unless of course the malaise is deeper. The mind does not seek explanation for happiness for such is the nature of the benefics. Only the genuine initiate, student, seeker will wish to know the source even of peace, happiness and contentment. Malefics make the Mind want to run and so at the first available instance of a solution-availability, a break from the Karma, one seeks answers. Ultimately, one should know, all is destined. If Upachayas are involved one can attempt to play more but in the confines of the Graha placements in the Upachayas and the Yogas etc that characterise the houses 3rd, 6th, 10th and 11th. The Yogas here are more amenable to free will. It is often stated that the Gochar Moon should be studied. There are many confusions about studying the chart from the Chandra Lagna, for instance. The basic fact of the fast moving Moon governing important areas and events of actions is often overlooked. When these words are being written, there is a Gajakesari Yoga in transit in Aquarius and it is very conducive for positive events and width and expansive events to materialise if the other factors do not hinder this. This should be seen from the Arudha Lagna as well for it to show up in the realm of Maya and societal interaction. The Chandra Kala Nadi principles of the trinal and 12th House Moon from any Arudha Pada works very well and if the Antardasha in a positive Tithi Pravesha Chakra supports then some meaningful events can transpire. There are reports that the Vimshottari Dasha works very well with Tithi Pravesha but this author finds the Tithi Ashtottari Dasha working very well in these horoscopes.
SHINING:
Sometimes there is concealment of the effulgence of a powerful planet, and if in Upachaya then this could be willed, the proportion of will depending on factors such as the involvement of the Lagna Lord. Fatedness can come with the Atmakaraka and the Graha of Karma, Shani, and of Karmic desires, Rahu. At the fated level, the eclipse or concealment can come because of Shrapa, affliction or the relative strength of the malefics at the time due to a variety of factors. The willed concealment can come due to innate common sense and natural reactions coupled with application of Dhi Shakti. If the circumstances are vulnerable, then glory has no place. If ‘the Sun has to shine’ then the skies must be in a state of readiness, the field of play must be in a state of readiness. The time should have come. The shining must be aware of that which concealed and eclipsed, necessarily, and the effects of those can be propitiated with the Vyas Mantra and invoking the positive principles of the Grahas. What is inimical must be recognised as soon as the Time permits. What is Glorious must be worshipped and followed as soon as malefics slowly permit. If some part of life is not conducive and yet is to be experienced for the seeker to know, then upon experiencing, there should be distancing if in Upachaya. HAPPY HOURS: Allure of reprieve. Shani has the Naisargika Karakattwa/ natural signification of alcohol. Shani has the natural signification of melancholy. Through alcohol, a reprieve from unhappiness? Having a drink might be a different thing. Might be. A lot of thought is required to unravel these mysteries.
EXALTATION OF THE LAGNA LORD:
The best characteristics of the Lagnesh come forth and for noticeability, this phenomenon in Gochar can put things in stark relief. Since the Lagna Lord is the Self, if enemies and inimical things have been concealed or damaging, it will reveal their whereabouts and fight them. It will give thoughts in the Dhi/ discrimination as to how the adversity has eclipsed or worked to detriment in the past. It will please. The word for exaltation is Deeptawastha. Thus, the native wil be Deeptimaan. He shall have an aura of glow and radiance. Readers may appreciate that it will be Dharmic to step back and bow down humbly to the effulgence of the Lagnesh and not credit oneself with the feeling of positives though all things must come to pass through extant agency. Therefore the corollary is to make a note of what the Ucchha Lagnesh teaches in its sojourn of exaltation. The specific body part it rules in the natural zodiac/ Bha Chakra can receive care and will show improvement. For example, the Sun will show the head, the Moon the thoracic cavity etc. Since the Lagna Lord is like the Sun, the latter being the Naisargika Karaka/ Natural Significator for the Lagna, the lesser and damaging emotions like envy, jealousy and inferiority, whether indulged in or encountered, will seem antithetical to the inherent structure of the Lagna. Therefore to have the Lagna rise, one should adhere to the traits of the Lagna Lord and the Sun, to whatever extent permissible in a given horoscope. Those with such Grahas in the Upachayas have greater room to exert efforts in the right direction.
PENNY DREADFUL:
Avoid it like the plague if you have a strong Lagnesh and/ or Surya. Have you ever seen a glorious king begging or counting his largesse. Except for some Lagnas and Lagna Lords,this would be good advide if the Lagnesh is with full Digbala in the Rashi Chakra or in Deeptawastha. Likewise for the strong Atmakaraka. There is a reiteration of the caveat hereinabove enunciated: do not attribute the glory to separate ‘I’ but have it fed from the Source. LIFESTYLE: Surya is the Naisargika Karaka for Jyotish and thus when Surya is strong in a spiritual chart where the Atmakaraka associates with the 11th Bhava from the Lagna (4th from the 8th: learning of the occult, secret and the esoteric), then Jyotish Jnana is strong. This knowledge will emerge in a Gochar where the Great Luminary is exalted in Gochar or otherwise very strong. It may emerge as lectures (speech), papers and writing if Budh, the Naisargika Karaka is strong and through the Guru-Shishya Parampara if there is Sambandha between Guru and Budh in the radix. It will burn the Tamas and Sattwa will emerge. Glory dissipates with Tamas. Glory arrives with Sattwa. In some cases absence of glory amidst Tamas is not noticeable due to Lagna rising and/ or the features of the Rashi Chakra/ Arudha Padas. Rajas is the Guna of creation while Tamas is the Guna of destruction. Sattwa is the Guna of sustenance. Whatever of created by Rajas stands to be destroyed by Tamas and sustained by Sattwa. Since the Karaka of the Lagna is Sattwic and the Karaka of food is Sattwic, the Sattwa Guna is excellent for Lagna and the food. The body should be Sattwic and food should be Sattwic. The image should be Rajasic. Fighting and competition are Tamasic. Wealth is sustained by Sattwic measures. ‘Those who keep wealth in their minds cannot keep it, those who keep it in their thighs (Dhanu/ Guru/ perspective/ Grace/ Sattwa) always keep it. ‘ The 6th Bhava is Danda and the 6th Lord will deliver the Danda/ punishment. If afflicting the Paka Lagna and the Lagnesh happens to be Sattwic, it will act as direct punishment to glory, body, shining, effulgence, purity, growth, Jnana, perspective, Jyotish and if afflicting also the Arudha Lagna or the 7th from it, the image and the emergence and participation of the image. Therefore higher attributes of Tamas Grahas are to be used. If Tamasic consumption is indulged in it will have direct deleterious impact on life (Lagna, Lagna Lord and the Bhava/ Arudha Padas involved. )Stay clear. Avoid it like an epidemic, especially if some leeway is destined by virtue of involvement of Upachaya Bhavas and/ or lord thereof. Have sweets and become fat. Yes. Madhur Swada, sweet taste. The taste of Brihaspati. It is a better alternative. It is the only alternative. Deny ruinous temptation of the Badhak, Shashthesh, Ashtamesh. Adhere to Guru and the Lagna/ Lagna Lord. Follow the command of the Atmakaraka.
NEWTON’S LAWS OF MOTION AND JYOTISH:
Let us consider one of the laws. Every action has an equal and opposite reaction. Karmically, it may be. But we are concerned with partly free-willed action in the human realm. It would be the opinion of this writer that this law should not be followed in the realm of Upachaya. Suppose another’s action is negative. If the reaction is negative, there is a vicious circle created. Even worse, the Papa/ Kroora Graha reigns because of continuance of negativity. Choose another reaction which may not be either equal or opposite. For this you may need: (i) another Graha joined which can effectively enter the scene; (ii) a strong Graha (Vakra/ Cheshta Bala) aspecting the relevant Yoga with Graha Drishti/ planetary aspect; (iii) a strong Graha aspecting the Yoga with Rashi Drishti, which can effectively intervene (Cf. Parakrama Argala of Ketu on the Pada Lagna/ Surya in Bhagwan Shri Rama Jatak, setting right Varuna, exalted Shukra giving Virodha Argala to the Pada, with Rashi Drishti); (iv) involvement of the Atmakaraka indicating alteration, improvement and other measures, rather than the same old, same old, of the equal and opposite; (v) very importantly, the involvement of a strong Upachaya (s) for the exertion of free will and Karmic leeway. The other rules of Jyotish apply squarely. If you are lucky, you may wipe out all that challenges without a trace of Tamas. This can be viewed as a work in progress if encountered in life, just as Upaya for Panchanga Dosha, Shrapa, Sarpa Yoga, Kala Sarpa Yoga, Graha Malika Yoga etc. Om Tat Sat PARIJATA YOGA & HEROISM: At the outset the learned reader is advised also to refer to the other article on this website titled ‘Traversing the Momomyth With Vedic Astrology’ for background information on the musings in the piece, for greater appreciation of the subject matter. The Parijata Yoga is a celebrated Yoga in Hindu esoteric thought and is also renowned as the ‘Wish Fulfilling Yoga’. The roots of this wish-fulfilling tree may be found in the Bhavas/ houses 2nd, 4th and 11th in the Rashi Chakra/ main chart of the horoscope. The Yoga/ matrix for fructification of the combination is formed by the conjunction or Sambandha/ relationship of the 2nd lord, 4th lord and the 11th lord. The Yoga is rooted in learning and this can be studied through the Argala and Siddhamsha Chakra. Some thoughts will be given hereinbelow about this presently. However, the main theme of the jottings in these paragraphs is that the intensity of the learning and perhaps its quality as afforded by the Parijata Yoga can broaden the vision and help the person tap knowledge in new ways. It can be an interesting, perhaps novel search for Satya/ truth. Otto Rank in his magnificent work ‘The Myth of the Birth of the Hero’ opines that that hero is exposed to envy, jealousy and calumny to a much higher degree than all others. Therefore, when we look at the Rashi Chakra of a trailblazer, a heroic figure, do not simply look for very potent planets. Look also for striking affliction. Both must exist. Great strength and great frailties. This needs to be bult on and this is not the place for it. In any case, there are other facets of hero myths that cannot be elaborated here but some of the most severe Yogas at the personal level including ethically challenging Yogas would simply have to be present for the mythic archetypes to play out as they always have! Yet, the innocence of the hero must resolve the terrible manifestations because he must be truly luminous like the Sun, despite the socially hideous and prohibited occurances. Also for this, this is not the place for a complete thesis. Back to Argala and Siddhamsha and their role in helping the understanding of the Parijata Yoga. The primary Bhava for education is the 4th. The 11th Bhava is but the 8th Bhava from the 4th and the knowledge taken in the 4th is digested and transformed in the 8th therefrom, the 11th Bhava from the Lagna. The 2nd Bhava of speech has Sukh Argala on the 11th Bhava and the power of expression and speech furnishes the happiness to the 8th Bhava of digested knowledge. The 2nd Bhava from the Lagna also happens to have Labh Argala on the 4th and it is this expression that is the fulfilment of the hopes (11th) of imbibing the knowledge in the first place. This can be specifically evaluated in the Siddhamsha while at the Rashi Chakra level it will give the results at all levels. One feels if such Yogas otherwise involve upliftment, the heightening of their activity brings luck and positive transformation to the native. This will be apparently tautological if Jyotish is forgotten and the external manifestations (not Arudha but just what can result from the Prijata Yoga!) are studied. It will then be obvious that such learning will lead to fruitful activity if unimpeded by other factors, and which in turn may lead to success and wealth and attainments. Be that as it may, the foundational dynamics remain the same. Deeper insights about psychological anthropology, culture, the course of humanity through history and like matters may be possible with the Yoga. In this example, Heroism across the world also stands to be better understood due to the fabric of destiny in such charts. Om Tat Sat
RAHU & THE LUMINARIES:
The Vyasa Mantras can reveal the nature of the relationship Rahu has with the luminaries. If associating in the radix, the sense of Self, health, pride, ego, respect, propriety, father, resources, glory, mind, mother, feelings, society, groups, food, relationships, Jala Tattwa and all events that may be related to these will show peculiarities, affliction, unusualness, strange Karmic strains, and such. The intensity of the affliction will depend on so many factors that it is neither possible to enumerate them nor even to lay down any meaningful hypothesis. Some illustrative examples are given: if one of the luminaries is the Lagna Lord then Rahu becomes very malefic, being malefic 8th lord for Karka Lagna and the Maraka for Simha Lagna. Association with the 6th House will definitely make the native prone to substance abuse and mental torment. In transit some of these indications can come to pass. To everything there are at least two sides. If the planets despite the afflictions are strong and create potent Yogas then foreigners, foreign lands, access to any culture, perhaps global work, ease with sophistication and passing muster in any setting or company, thoughts without boundaries, research, novel thought, power, political power, charisma, enigma etc will show up. Rahu whirls the Karma around the mind, body and soul. The native may not be able to sleep if a sudden intense Yoga in transit occurs. Past shocks, humiliations, setbacks, perversions, curious abuse suffered may come back in the mind to show the person the power of Rahu and what it once did, even if the whole tenor of life has changed since. The flip side is the journey becomes clearer and the distance covered is suddenly more real and measurable.
DEVASTATING ALLEGATION: Allegations and severe aspersions are the work of Rahu. In one nativity, there is the Guru Chandala Yoga in the 5th Bhava from the Lagna. The Moon is also joined the Yoga in Dhanu Rashi. This also happens to be the Arudha Lagna for the native. When the chart was shown to this astrologer, there was nothing remotely resembling allegations on the horizon. This is because of the Dasha sequence. The Mahadasha Graha was not involved in the Yoga in the 5th Bhava from the Lagna. The Mahadasha was changing to that of Rahu. This is a very adverse Yoga in the 5th Bhava from the Lagna because Rahu is also debilitated in the Guru Chandala Yoga. Rahu lords the 7th Bhava of sexuality and marriage while Guru is the 8th Lord of sudden events and the Moon is the 12th Lord of foreigners and foreign countries. In the Arudha Lagna, the Gajakesari Yoga formed by the conjunction of Guru and Chandra in Dhanu Rashi is excellent for the image and the image can be that of a ‘nice’ man. However, when the significations of Rahu becomes strong the effects of Guru Chandala Yoga will come and the delusion to the Mind will be absolute. Rahu’s debility gives virulent results. The native has an active social life (Moon in the Arudha Lagna) and can be considered popular. Mars the previous Mahadasha lord does not have much to do with the Arudha Lagna save for giving Labh Argala. Rahu’s association with the image (Arudha Lagna) in the Mahadasha of Rahu in the Vimshottari Dasha scheme, which started just prior to the incident, can create a scandal and scandalous allegations. Rahu in a sign of Jupiter gives a scandal related to the values and ethics and a foreigner alleged that the native attempted to rape her. Both Rahu and Guru have Graha Drishti to the Lagna while the Lagna Lord is debilitated with the Badhak Mars. Transit Moon was over the Vikrama Pada (copulation) in the Lagna and 12th from the Shatrupada joined debilitated Venus in the 2nd Bhava from the Lagna and in the 12th Bhava from the Badhak. Venus is afflicted by the Rashi Drishti of the Guru Chandala Yoga from the 5th Bhava and that of Ketu as well in debility. Some past life issues with dark worship (Neecha Shukra in the 12th Bhava from the afflicted Badhak) have led to this Venusian disaster. Though Rahu will give the results of Guru, the Guru Chandala Yoga will muddle the effects because the Guru Chandala Yoga is a specific Yoga in itself. The native had received Counsel previously that he ought to stay away from women and marital efforts. The native was married once but the Atmakaraka Shani is joined the first Upapada Lagna (UL 1). The native married an older woman. The Upapada Lagna is also aspected by Neecha Surya and the Badhak Mangal. The 2nd Bhava from the Upapada Lagna is tenanted by debilitated Ketu and aspected by the terrible Guru Chandala Yoga and Neecha Shukra as well. The first marriage broke because the wife was already in love with a man at the time of marrying the native. The 2nd Upapada Lagna falls in the 5th Bhava from the Lagna and focuses even more on the affliction on the Guru Chandala Yoga. The native was told that the shock and perversion will manifest even more if he interacts with women with a view to marriage (2nd Upapada Lagna). Some remedial measures were given as Rahu Mahadasha was about to start. The native will probably emerge relatively unscathed. Guru is exalted in the Navamsha Chakra. The native even in the past was asked to embrace the path of Guru rather than Rahu and to adopt the eternal wisdom of India rather than the tech-savvy citizenry of the world, which in itself might not be a bad thing, but is a disaster for this chart. Both the 12th Lord and Rahu are involved in the Guru Chandala Yoga. The manifestation of the 2nd Upapada Lagna, in whatever affliction, and to whatever frail degree will end the marital cycles because the Lord of the 2nd and 3rd Upapada Lagna both are joined Rahu. There must have been something but the lady is not free of blame. She is of somewhat dubious credentials and is well-known to the native. The circumstances suggest an environment of familiar and intimate togetherness that spiralled out of control. This writer has not seen the horoscope of the lady but has been advised that it is not without peculiarities. Be that as it may, the native receives words from planet Jupiter to somehow try and foster relative perspective in the mad ignorance of the Guru Chandala Yoga. In the Tithi Pravesha Chakra, the 10th Bhava rises in the Lagna with the Moon debilitated as the Hora Lord in the 7th House. Moon is the 3rd Lord of copulation and its debility in the 7th House shows an afflicted and unnatural mental focus on sex for the year. The Tithi Ashtottari Dasha sequence at the time was Moon-Rahu with Rahu in Marana Karaka Sthana in the 9th Bhava with a debilitated Guru in Makar Rashi! There is utter destruction of values and ethics and Dharma. It leads to a terrible shock and trauma. Generally Rahu’s allegations by association with the Arudha Lagna are false but in such cases Rahu is alone. With conspicuous Yogas such as Shukra-Mangal Yoga or Guru Chandala Yoga, the readings can change. SATURN IN VIRGO: Apart from all other ramifications, Kanya is the Rashi of the archetypal virgin, indicating virginal purity. This is the reason for Venus being debilitated in this sign. If someone has Neecha Shukra here then the transit of Saturn will precipitate and bring the contrary effects of Virgo and Venus to a head.
DECIDING THE COURSE OF ACTION:
One can look to the Atmakaraka for this. Just for reference, this is in the context of the Upachaya writing under the main article head. One should do what the Atmakaraka indicates. If it is contrary to the Atmakaraka, and the Atmakaraka is well-placed in the Upachaya, then it will help life as Will. With Will. I am asked quite often, as to when will the results of the Upaya come, for how long does one continue the remedial measures and the like. My answers vary from person to person and from horoscope to horoscope. But then the theme is this. The theme is that the remedial measures given beautiful effects. All remedial measures. If the Dosha and Shrapa fulfil the criteria to lead the Jyotishi to give the prediction that the problems will be alleviated, then they work. One should do the remedies. What else is more worthwhile? The results come, varying with horoscopic peculiarities. Mantra Sadhana keeps working with the adverse Karma shown by the malefic planets and one day the shaft of light shines, to whatever degree and one is suddenly, clearly aware of a shift and a shift in tempo. The primary concern is not and should not be to isolate the precise timing of the fructification of the remedial measures, but the very fact that the remedies fructify and make life better. Sometimes transits will reflect, sometimes Dashas, sometimes all factors that we use to work with these facets of the horoscope, that something has changed so much for the better. THE
NARAYANA KAVACHA:
The Narayana Kavach is very meaningful from the perspective of the Mantra Shastra as well. ‘Om Vishnave Namah’ is a Shadakshari Mantra which has the destination in the 6th Bhava from the Lagna and removes the Shadripu associated with the personality. It cleanses the mind for this reason. The Dwadashakshari Vasudeva Mantra is Moksha oriented and ensures that we work with a clean heart and do not accumulate Vikarma so that final emancipation may be achieved. In other words, it protects our actions. The Ashtakshari Narayan Mantra likewise cleanses our sins and Nija Dosha deriving itself like the Shadakshari from Guru Upadesha. In this manner the body is protected from debilitating illness. Guru indeed protects.
RETALIATION OF THE MALEFICS:
The malefic will not keep quiet at the performance of an elevated course of action. Yet, it is only the malefic that permits the choosing of the better course in a given nativity. Not every afflicted malefic will permit an effective thought such as this to accrue. The malefic will retaliate with one of its significations. If counsel has been received that the intricacy is to resolve itself and new ground attained, then the course can be sustained. What is aspired to could very well be glorious, due to the presence of another Graha or the culmination of the energies of a specific Yoga, perhaps involving the malefic itself. Therefore the energies could be focussed on the aspiration and the culmination to aid progress. VERY USEFUL RULES: The issue of timing in Jyotish is a quite important one as consulters often wish to know the time at which events shall happen. It should be understood that this is a difficult process. To assuage the difficulties there are some tools in Jyotish. The main component of horoscopic dynamics is Dasha/ planetary periodicity. There are many Dasha systems in Jyotish but Parashara gave primacy to the Vimshottari Dasha amongst the Nakshatra Dashas, for good reason. The Dasha is very efficacious. In any case, the Rules referred to in this Note have to do with Bhavas. Readers should carefully note that the Grahas in the Lagna and the 9th House tend to give their results, and of the Yogas that they might constitute, in the old age of the person. The Grahas in the 2nd and 4th House of the chart give results early. By necessary implication the 5th and the 6th House give their results in middle life. Now, this is always conditioned by the Dashas and the age of maturity or effectivenss of the Grahas that might be posited in these Bhavas. Extension has to be given to the 7th Bhava when we speak of the Lagna Bhava and the 3rd Bhava when we speak of the Rule as they form the relevant axes. Likewise for the 8th Bhava and the 10th Bhava, and lastly, for the 11th and 12th Bhavas in the same sequence of correspondance, respectively. This can explain many events and occurrences in the horoscopes.
A QUESTION OR TWO: Even a question or two on the same subject, posed to the astrologer, if the said questions are conspicuous, can be a clue to many things happening in the relevant horoscopes in question. This is on the lines of Nimitta in Prashna and is important.
MALEFICS When we meditate on the nature and impact of malefics, we may do so in several ways. The most frequent amongst these is to consider the impact of the malefics in the horoscope, primarily the Rashi Chakra, and in broad based physical manifestation in life. In other words, what are the malefics doing to us is an oft contemplated sentiment. Sometimes when we think of doership as against things being done to us, the source of personal intelligence becomes focal in understanding the issue. If there is planetary aspect of natural malefics on the Lagna, then the Will and desire partake of the malefic impact and the same shall fuse itself with the personal intelligence/ Will/ desire. If there is sign aspect of the natural malefic (s) on the Lagna, then the manifestation is destined and circumstantial and things in that contingency do not stem from the personal intelligence. They just happen. Likewise qua the Paka Lagna. The difference between the evaluation from the Lagna on the one hand and the Paka Lagna on the other would be the quality of dynamics and personality in motion or the lack of it, as the case may be, depending on the reference. From the Paka Lagna there is greater ownership and therefore greater responsibility. If this is in Upachaya, then greater leeway to channel and to guide the manifestation will also accrue. This is very important thinking according to me.
ONE’S OWN HOROSCOPE: The Jyotishi’s thoughts must never be too far away from one’s own radix. That Delphic Oracle: ‘Know thyself’ is a more useful device than appears at first sight. The peculiar Yogas, on which important events may turn should also be noted and paid attention to for their static meaning. Yogas are always in action and sometimes the astrologer will realise only after an event. Even so, it is a very useful exercise. Some Yogas will bring events from time to time, that can signal a shift in the nature of life. If the Jyotishi is careful and alert he will be connected to his own astrological source and this in turn makes him a whole, complete, fundamentally unfragmented entity as far as other people are concerned. His skills can then be put to more effective use. This device is a very effective learning tool about one’s own Self. It can lead to an increased capacity to make fine distinctions and also give appropriate, more sophisticated form to actions. A Proposed Check-List for Vedic Horoscope Interpretation At the time of evaluating a chart, the following schematic is one of the ways which might lead to a correct understanding of the horoscope: Look at overarching Doshas or blemishes such as Kala Sarpa Yoga/ Kala Amrita Yoga, Amavasya Dosha, Chaturdashi Dosha, Ashtami birth, Graha Malika YogaThen evaluate the severe planetary afflictions, the Shrapas caused by the Yuti/ conjunction, Graha Drishti/ planetary aspect of two or more malefic planetsJudge the impact of the Saturn transit and that of the nodes, Rahu and KetuEvaluate the Vimshottari Dasha and the Padakrama Dasha/ Narayana DashaEvaluate the special conditional Dasha which may be applicable in the chartEvaluate the Moola Dasha if the chart has been rectified to give the correct Shashthyamsha Lagna/ Ascendant in the D-60 chart to give insights about the accumulated Karma through the previous lifetimes, and the manifestation thereof, in terms of the Moola DashaThoroughly study the Arudha Padas in the Rashi ChartThoroughly evaluate the Argala Chakra to determine the spehers of influence exercising interplay in the horoscope amidst various horoscopic entitiesThe Chara Karaka, especially the Atmakaraka (AK) has to be evaluated and the placements of the Grahas judged from the Karaka LagnaIn the context of the Atmakaraka planet, the placement in the Navamsha Chakra (the 9th Harmonic Chart) is of special importance as it reveals the command of the soul in any given incarnation (Karakamsha Lagna)An evaluation of the divisional charts is important to bring forth realities relating to the various specific aspects of life such as career and marriage and spiritual pursuitsThe annual charts must be studied to judge as to what the current year holds in store for the person; the Hindu Tithi Pravesh Chakra has proved to be an efficacious technique and the Tithi Ashtottari Dasha is well-applied hereIt must be remembered that the planetary positions and combinations (Yogas) have to be gauged from all three of the Ascendant, Arudha Lagna (AL) and the Atmakaraka (AK) and here the concept of Argala becomes especially importantRemedial measures are the solution and mere diagnosis is not the endWith these matters looked into, the astrologer will get an in-depth idea about the life of the consulter and will be able to give comprehensive advice along with the essential remedial measures.
A GLIMPSE OF THE JUPITER MAHADASHA |Nama Shivaya|Nobody who has been allowed to glimpse the magic of Vedic astrology needs any proof of what planet can do and do. Recent interactions with fellow students (teachers to others) once again refreshed the working of the planets in the mind, through their significations, signs and houses. As one Dasha draws to a close, another gets set to commence. As Dashas change, things change, provided the planet ruling the Dasha is strong enough to give notable results. I am in the mood to reminisce a bit. I am in the mood for something personal for a change, rather than compulsorily distant interpretations of others’ horoscopes. The Jupiter Mahadasha that has been running for the past fourteen years is drawing to a close in another couple of years and this is a good time to jot down some thoughts. One did not know of the existence of astrology properly in the preceding Rahu Mahadasha that occupied the Vimshottari Dasha framework for eighteen years prior to the current Mahadasha. Since Jupiter aspects the Lagna with Graha Drishti/ planetary aspect, it brought many changes to the personality. Rahu and Guru are opposites in many ways and the deep Karmic desire to delve into matters governed by the natural significations of Jupiter seeped into everything in life. This is due to the retrogression of Jupiter and also the fact that Jupiter is in Sagittarius in the 5th House. The accumulated Karma was such that it had an overwhelming bearing on all matters. Astrology, world myth and comparative religion and mythology (Vasudaiva Kutumbakam) became very attractive. Jupiter indicates a settled width and expansion, something calm and content, and exploring eternal truths. Retrograde Jupiter takes one though odd paths, through psychological frontiers, through inner worlds. It indicates intellectual discrimination and in retrogression gives an unusual, intuitive slant to the discerning mind. Its location from the other two references is also very important. The other two references of location are the Arudha Lagna and the Atmakaraka. For any analysis, these three reference points are absolutely essential in order to come to a correct interpretation of the results of the planet. From the Arudha Lagna it is in the 2nd House and sustains the Arudha Lagna with its significations. Since it is in the 5th House, the application of mind and such other matters that might be divined from the 5th House help the Arudha to flourish. From the Atmakaraka it is in the 8th House and shows transformations occurring at the soul level. This is not an easy placement but better than a 6th House or 11th House placement from the Atmakaraka. The Atmakaraka is in the 10th House being the Lagna Lord as well. Therefore the Mahadasha of Jupiter brings soul level transformations in the context of work and achievement. The soul has mandated a specific role to the planet and this has great say in the results of the Mahadasha. Jupiter is the Karaka for wealth and this facet of life improves according to the strength of Jupiter in the chart, in its Dasha. The 7th House from the Arudha Lagna is much stronger than the Arudha Lagna itself and so at some point while crossing through the doorway to the world the Arudha Lagna will functionally move to the 7th from the original Arudha Lagna. This happens to be the 10th House again. Thus the image will change and end up being rooted in work and the profession. Therefore Jupiter comes to the 8th House from the Arudha Lagna as well. This is a good placement and loans, positive changes will occur and may be said to have occurred. A retrograde planet is strong but its strength is indicated also in the amount of effort required to be put in, which is three times the normal effort required. Jupiter is exalted and retrograde in the Navamsha Chakra in Gajakesari Yoga in the 3rd House. It can indicate strong ideals but in some manner the value system is not simple. Writing can be a source of expression for the inner self as the combination is in the 3rd House from the Lagna. Jupiter is the lord of the Upapada Lagna in the Rashi Chakra but its retrogression coupled with the fact that the Upapada Lagna is in the 8th House from the Lagna delays this personal event. Of course confluence to indicate an event will always present itself and the combustion of the 7th Lord Saturn in the 10th House along with some other factors also points to the same result. Jupiter is in Pisces in the 6th House in the Dashamsha Chakra/ D-10 chart and strongly indicates daily work which will once agai

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jyotish, vedic astrology, arudha lagna, atmakaraka, parashara, jaimini, dasha, vimshottari, rashi chakra, narayana dasha, argala, navamsha, dashamsha, career, marriage, saptamsha, progeny, children, arudha padas, shani, guru, saturn, jupiter, sade sati

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