BA PART II : PAPER 1.1

GRAHA-GUNA-SWARUP ADHYAYA


atha grahaguëasvarüpädhyäyaù 3
then moving-bodies character form chapter
atha: then moreover rather certainly but else what? how else?
guëa: a quality, peculiarity, attribute or property
sva: own, one's own, my own, thy own, his own, her own, our own their own
rüpa: any outward appearance or phenomenon or colour, form shape, figure
ädhyäya: a lesson, lecture, chapter
“Here follows the chapter on grahas charechteristics and their form.”
Comment:
Graha comes from the word; Grahaëa, meaning to seize/hold or eclipse. Hence the Grahas are those who have the power to seize the animate beings, and direct their course in life. The most powerful Grahas are the nodes (Rahu & Ketu) as they have the power to eclipse the sun and moon.
Guëa refers to the characteristics of an object without keeping its actual physical form in mind. I.e. The Guëa of an object will tell us about its weight, matter, density, nature, character, etc, but not its form. There are 18 Guëa’s; however 24 Guëa’s, are listed as per the Nyäya philosophy:
1. rüpa, shape, color;
2. rasa, savour;
3. gandha, odour;
4. sparza, tangibility;
5. saàkhyä, number;
6. parimäëa, dimension;
7. prthaktva, severalty;
8. saàyoga, conjunction;
9. vibhäga, disjunction;
10. paratva, remoteness;
11. aparatva, proximity;
12. gurutva, weight;
13. dravatva, fluidity;
14. sneha, viscidity;
15. zabda, sound;
16. buddhi or %{Jnäna} , understanding or knowledge;
17. sukha, pleasure;
18. duùkha, pain;
19. icchä, desire;
20. dveña, aversion;
21. prayatna, effort;
22. dharma, merit or virtue;
23. adharma, demerit;
24. saàskära, the self-reproductive quality
One should know all the Guëa’s of all the Grahas.
Svarüpa is the form of an object, without keeping in mind its characteristics. The Svarüpa is a form as perceived through ones vision.
kathitaà bhavatä premëä grahävataraëaà mune
teñaà guëasvarüpädyaà kåpayä kathyatäà punaù 1

kathitaà: narated
bhavatä: you
premëä: gladly
grahävataraëaà: grahas and their avataras
mune: purest among saints
teñaà: their
guëa: a quality, peculiarity, attribute or property
sva: own, one's own, my own, thy own, his own, her own, our own their own
rüpa: any outward appearance or phenomenon or colour, form shape, figure
adyaà: now
kåpayä: may kindly be, to have pity, to praise, to mourn, grieve, lament
kathyatäà: please narate
punaù: again, again, once more, repeatedly, give back, restore, turn around, to fall back, exist again
“Oh highest among Munis, you have already narated the avataras and their grahas, very affectionately. Now tell about their characteristics and their forms, which we are longing to understand.“

çåëu vipra pravakñyämi bhagrahäëäà paristhitim
äkäçe yäni dåçyante jyotirbimbätyanekaçaù 2

çåëu: listen
vipra: stirred or excited (inwardly), inspired , wise, said of men and gods, esp. of Agni, Indra, learned, a sage, seer, singer, poet, learned theologian, Brähman, a priest, domestic priest
pravakñyämi: telling, described, mentioned hereafter or subsequently
bha: Of the planet Venus or its regent, semblance, delusion, error, light or a beam of lñlight, lustre, splendour, the shadow of a gnomon Su1ryas. appearance, resemblance, likeness, n. a star, planet, asterism, lunar añasterism or mansion (and so also the number 27 nakSatra), sign of the zodiac
grahaëäà: seizing, holding, resounding in, an organ of sense Yogas, a prisoner, seizing, holding, taking, taking by the hand, marrying, catching, seizure, taking captive, seizure (as by a demon causing diseases), demoniacal possession, seizure of the sun or moon, eclipse, gaining, obtaining, receiving, acceptance
pari: round, around, about, round about fully, abundantly, richly, to express fulness or high degree), about (in space and time), against, opposite to, in the direction of, towards, beyond, more than, successively, severally, he waters tree after tree)
sthitim: situation, abode, residence, fixedness, firmness
äkäçe: free or open space, vacuity, the ether, sky or atmosphere, the subtle and ethereal fluid (supposed to fill and pervade the universe and to be the peculiar vehicle of life and of sound)
yäni: those who are
dåçyante: visible within boundries
jyotir: light
bimba: {also vimva}, of doubtful origin, the disk of the sun or moon, any disk, sphere, orb (often applied to the rounded parts of the body) an image, shadow, reflected or represented form, picture
atyanekaçaù:

teñu nakñatrasaïjïäni grahasaïjïäni känicit
täni nakñatranämäni sthirasthänäni yäni cai 3

gacchanto bhäni gåhëanti satataà ye tu te grahaù
bhacakrasya nagaçvyaàçä açvinyädisamähvayäù 4

taddvädaçavibhägästu tulya meñädisaïjïakäù
prasiddhä räçayaù santi grahästvarkädisaïjïakäù 5

räçénämudayo lagnaà tadvaçädeva janminäm
grahayogviyogäbhyäà phalaà cintyaà çubhäçubham 6
Among the signs, the one who is rising is the lagna. This is usually the indicator of the birth. Based on the combinations between the various planets the auspicious and inauspicious fruits are to be known.
breakdown
Incase of Adhana and Punya Charts, the Lagna will never indicate birth.

saïjïä nakñatravåndänäà jïeyäù sämänyaçästrataù
etacchästränusäreëa räçikeeöaphalaà bruve 7
all knowledge
saïjïä
nakñatra
våndänäà
jïeyäù
sämänya
çästrata
etacchästränusäreëa
räçikeeöaphalaà
bruve
Complete and total knowledge of the Nakñatras is to be known from the general çastras. From these çastras one will also learn about the houses, I will now proceed to speak on the fruits of the räçi’s and those other moving bodies.
The Janma Nakñatra shows which special essence of spirituality the native is a part of in the sky.
The first nakñatra is that of asvini, presided over by the Asvini Kumars. This is the 1st nakñatra which has todo with healing. Hence the Lagna nakñatra should be seen for healing the body. Asvini represents that which prevents aging. By wearing Asvagandha on ones body, shani will not preside over the native and one will not age. The Nakñatra in which Çäni feels debilitated is Asvini, whilst it falls in Bharani. Planets in Asvini will be able to fight the ill effects of Çani.
Example: Andrea has Moon in Poorva Bhadrapada (Poorva means behind, and Bhadrapada means auspicious feet – the hind leg among the auspicious feet. These are auspicious because they take you in the right direction). It represents a funeral cot, indicating the first thought about spirituality, the deity is Ajaikapada who is a goat headed form of Çiva standing on 1 foot doing severe tapasya. This symbolizes balancing the impossible Pürva and Uttara Bhadrapada are exactly 180 degrees opposite Pürva and Uttara Phalguni.
Example: B has Moon in Chitra Nakñatra – deity is Tvästha (Tva-Ishta). Chitra symbolizes bringing events to an end and beginning new events. Chitra means picture and the mind will dwell on images. Tvastha is an Asura (that which works in the night), and is strong in the night. Tvastha is the maker of the bodies of men. Due to this Brahma is associated with the 6th house which is the sign in which Chitra resides (virgo). The symbol is a glowing gem. It is the halfway point of the Nakñatras and the basis of the ayanamsa.
Example: E Moon is in Hasta Nakñatra, meaning the palm; the deity is Savitur (Prasava Karana/creator) – causing the supreme knowledge. People with planets in Hasta Nakñatra will have some healing powers in their hand. The gem indicated by that planet in Hasta will enhance this ability if worn. Their dexterity, understanding, foresight, etc. through their/others hands will be the abilities. The symbol is the hand.
Example: S has Moon in Rohini Nakñatra. Symbol is a bullock cart – importance is layed on which part of the cart the Graha is in. Brahma is the deity and it is from this Nakñatra that the creation started with the mana, then moha. Rohini is the favorite of Sri Krishna, because it’s the vargottama position of the Moon. Rohini represents those foods which benefit the body and mind. Example: Visti has Moon in Uttara Phalguni – possible meaning; the Guna’s which bring about Phala (fruits). Since fruits relate to offspring this Nakñatra is important for children. Jupiter is the Phalguni-Bhava; the one who bestows the fruits of phalguni. The Full moon in Phalguna is the birth of Dattatreya. Poorva represents the lower part of the bed symbolizing the sexual intercourse and carnal desires, whilst Uttara Phalguni represents the act of upbringing and furthering the lineage as part of ones dharma. The deity is Aryaman.
Example: G’s Moon is in Satabhisaj (on the border), the deity is Varuna (the head of the Ashtaadityas). He is the lord of the waters. He is the lord of the ocean and in this ocean he had a daughter called laxmi and a son called Chandra. He is responsible for causing punishment, and his weapon is the noose. When the noose of Varuna comes, nothing in the 3 worlds can break it. Varuna will always follow the rules of nature. If someone breaks the rules, varuna will be the one causing the punishment. Since Varuna resides in the natural badhak sthana (Aqua) he has the power to order adrishta aguntaka badhak. Diseases caused by this cannot be cured by dhanvantri. It can give the knowledge of the entire ocean – Sata (100) bhisaj (lights). If Varuna is supporting his children will also support and there will always be resources (Chandra) and food/wealth (Laxmi). Great astrologers and healers are produced from Satabhisaj, as they are able to understand the root cause of all ailments, instead of the superficial understanding. However this Nakñatra is very dangerous incase of the onset of disease. The symbol is 100 lights.
Example: F’s Nakñatra is Bharani – deity is Yama, 2nd Nakñatra, symbol is Yoni. The rules through which you will be reborn (from the yoni) are set by Yama who causes our birth and death. The symbol of the yoni is an upside down triangle. Yama presides over the buffalo. The Devi of this Nakñatra is Durga, the killer of the buffalo. The worship of Durga will remove the evils from this Nakñatra. Bharani is a name of Rahu, hence the biggest hurdle for those born in Bharani is to get over Rahu, as Rahu causes Durgati and the goal of Bharani is Durgati-nashinyai; the destruction of durgati. Since Rahu represents the noose of Varuna, they will have troubles from the ocean/water. Bharanda means buffalo. Bharani presides over butchery. A planet in Bharani indicates a crime/heartless act one has performed against mother-nature, by the native. Such people will be strongly influenced by thoughts of celibacy. Bharana is the opposite of Harana. The various Grahas will show which person must liberate the native from this suffering.
The Moon placed there show the native has mental torment due to this fact and must liberate themselves through ahimsa.
The Lagna shows the natives own intelligence will be unstable due to this and must act upon removing their sins.
Jupiter indicates that the Guru will give this knowledge to the native.
Pushya Nakñatra is auspicious for all muhurta’s except Marriage. The reason being that Båhaspati is the deity presiding over Pushya, who’s wife had a child from Chandra and hence marriage during Pushya can cause the birth of a child from someone other than the spouse. Båhaspati is Karaka for 2nd, 5th, 9th and 11th houses which are the auspicious houses for causing rajya yoga. Pushya is the Yoga Tara (star from which the Yogas are calculated from). Yoga means union/that which is opposite of breaking. Pushya being ruled by Båhaspati presides over the Akaña Tattva, which is the binging element which brings people together. More Akaña Tattva enables more people to be brought together, and will indicate highly populated places. Worshipping any devi during Pushya Nakñatra removes all evils related to relationships – especially the worship of Tara. The symbol of Pushya is a cows udder and a lotus (secondary symbol). Those Nakñatras having the lotus is where Jupiter has the power to bring one out of dirt. For people born in this Nakñatra the period of Rahu will be extremely unfavorable being that the presiding deity of Pushya is Båhaspati. For spiritual purposes Pushya may not be important for spirituality, instead Nakñatras identified with Agni are needed to indicate the ability to burn away sin. Sun is the focus for spirituality and adhi devata is Agni. The Pratyadi devata is Çiva, and the worship of the Çiva linga in the appropriate direction will increase the spirituality of the native, day by day. The stronger a Graha is, the harder its enemy will strike upon the native. Açléça Nakñatra is the most feared Nakñatra for the åñi’s (pisces), since Asleesha is the ghatak Nakñatra for pisces. Sri Rama was born from Pushya being an avatara, Laxman was born from Asléña hence he was an incarnation of Sesa Naga. Bharat was born with Pisces lagna, and hence he would not rule without the sandals of Ram. Hence those who worship Rama in Wooden sandals, will never loose their guru’s and never loose their knowledge. Both the nodes were born in their full form from Asleeça. Since all creation starts from Cancer, it ends in Abhijit in Capricorn. A-sleesha, means to break/detach, just as Pushya brings things together again. Revati is the spouse of Balarama.
Balarama is an incarnation of Seña Naga. Hence the link between Revati and Asleesha both are Nagas. The end of these two nakñatras takes one towards gandanta, and represents Rahu at its peak/height.
Moola Nakñatra also has this quality, whilst Jyestha, Magha and Asvini are working towards removing Gandanta.
The first 9 nakñatras from Asvini represents the 1st half of life. The 9 stars from Magha represents the karma kñetra. The last 9 nakñatras represent the Adhana – that which occurred prior to birth and are hence counted in reverse. This is applied to the Janma Nakñatra where we divide the stars into 3 groups as per above. Being an incarnation of the nodes, they will not follow the Sun, will have poor discrimination due to the debility of Mercury, will have a strong attachment to culture/beuty/pompousness.

Lagna placed here will make the native suffer in their judgment of people. The Degree of the Arudha Lagna will be the same as that of the Lagna. Hence we can arrive at the Arudha Lagna’s Nakñatras. The cycle in which the body shall follow is seen from the Nakñatra of the Arudha Lagna. To strengthen the body/Arudha, one should wear the vimshottari lord of ones Arudha Nakñatra.
The relationship between the Arudha Nakñatra and the Chandra Nakñatra will indicate how bodily conscious the native is. Even (female energy) numbers are inauspicious, among which 4th is the worst showing a complete neglect. This method of counting between the body and mind, depends on the male and female energies. The number should also be used as per its numerological equivalent. Hence the number 4 is the worst due to being lorded by Rahu, followed by Saturn (8), then Venus (6) and lastly Moon (2). This number will show the persons reaction towards their neglect of health.
The relationship between Lagna Nakñatra to Chandra Nakñatra will show the impulses received by the Manas to cause actions. Should the relationship be Puruña (male) the impulses from the indriyas to the manas will be positive, otherwise opposite. The reasoning being that there are 10 indriyas – 5 masculine (karmendriya) and 5 feminine (gyanendriya). The 10th indriya is always strong, one should determine the indriya indicated by the number to understand which indriya is the strongest.
The first thing which was created was akasha, as the bindu merged into the akasha to cause the procreation of the universe.
Then once the akasha merges with agni, energy enters and catalyses the energy to cause the creation. Then the 3 primordial compounds enter in the form of Väyu, Jala and then Påthvé to cause solid form.
The Äkäça Tattva is not dependant on the ear, but the best receptive of sound is the ear, being that Äkäça is received as a vibration.

There are a few different systems of Rasa’s. Pancharasa related to 5 tattva’s, Shadrasa work on the level of the shadripu. The Saptarasa are related to creation i.e. Sapta+Rasa+vati = “The embodiment of all creation in the form of the Rasa’s”. Moon and Venus preside over Jala Tattwa which rules the Rasa’s, and are vital in determining the procreative ability. The Gyanendriya of Jala Tattwa is Venus whilst the Karmendriya is from the Moon, just as desire to procreate (cause Rasa) is caused by Venus whilst the Rasa’s sustenance (through pregnancy) is indicated by the Moon. Hence the Moon+Venus Yoga is able to cause the ability to of creation. Hence when Moon+Venus are in trines to Navamsa Lagna the person is a great creator, i.e. big industrialists, entrepreneurs, etc. This also causes a lot of virility.
Rasa means juice, liquid, flavour and Rasanä means the object which tastes – the tongue. There are 64 different tastes linked to the 64 diseases which can arise in the body.

The smells will follow the same pattern as the Rasa. Each molecule has a particular smell, and is dependant on the solid form of a molecule, and when this becomes a smell, one responds to this as a taste.
The purpose of sight is to ensure that ones direction/Gati is right. Hence Sight and movement are interlinked. There are 3 types of eyes/sight. Agni Chakñur (that which causes an impulse (sometimes unknown)), Surya Chakñur (that which makes one store wealth or accumulate) Chandra Chakñur (that which causes one to reflect based on experience). The feet/movement are a karmendruya of the same. Symbolically the feet are seen from Pisces, whilst the number 12 is also called Aditya.


Tithi Tattva Karmendriya (Käla chakra) Gyanendriya

Purna Äkäça 1. Procreation (Maithuna) 2. (shrotra) Hear

NandaAgni 3. Movement (Gamana) - Sun 4. (chaksur) Sight - Mars

RiktaVäyu 5. Evacuation/Cleansing (Rechana) 6. () Touch/feel

JayaJala 7. Grasping (Grahaëa) - Moon 8. (Rasa) Taste - Venus

BhadraPåthvé 9. Speech (Vach) 10. (Gandha) Smell