B.A.PART III :PAPER 5A

Muhurta


Marriage
Marriage is a most complicated structure made up as it is of a whole
series of subjective and objective facts of a very heterogeneous nature.
Since we are concerned with the psycho-astrological aspect of marriage we
shall exclude the objective factors of legal and social nature although
these factors have a pronounced influence on the psychological
relationship of the married pair.
Marriage is not an institution for simple brute sense gratification. The
idea that it is a civil contract terminable at will smacks of meanness in
conception of the grand liabilities and assets between the parties to be
engaged in sacred wedlock. One of the great American judges said "the
contract of marriage is something more than a civil agreement between the
parties, the extent of which only affects themselves. It is the basis of
the family, and its dissolution as well as its formation is a matter of
public policy in which the body or community is deeply interested and it
is to be governed by other considerations than those which obtain with
regard to any other civil contract that the ground which shall invalidate
the contract must be something more than a mere representation as to
collateral matters that no ground will annul a marriage which does not go
to the very essence of the contract".
Marriage, both in the social and economic sense, is a sexual relationship
entered into with the intention of making it permanent. In India, marriage
was and is regarded as a religious sacrament and marriage comprehends the
equality of the partner in respect of Dharma (right conduct), Artha
(financial position), Kama (sex relation) and Moksha (final salvation).
The universality of marriage constitutes one of the most striking
differences between the Hindus and the other races* When the question of
marriage is considered, various factors demand our attention, important
ones being physical fitness, mental qualities, heredity, sexual
compatibility and social and economic status.
In the modern world so much is made of the sex element in marriage that
the other equally important factors, social and psychological, are
practically ignored. The Hindu Sastras, having in view the climatic and
ethnological conditions of India, have fixed the maximum and minimum age
limits for marriage. Marriages between parties belonging to the same Gotra
are not favoured perhaps because of the dysgenic influence on the
offspring. Inter-racial, intercommunal and inter-religious marriages are
not looked upon favourably because in such matches there are cultural
differences.
After a careful consideration of all these factors, the Hindus had devised
an astrological means of judging marriage compatibility whereby the
relations between the couple may stand the strain of maladjustments.
Pseudosexologists and sociologists are not wanting in India who are ever
ready to point out their finger of contempt at the sound and sensible
institution of marriage developed by the Hindus after centuries of
experience and experiments. We are not concerned with such socialistic
theories advocating companionate marriage and encouraging unbridled
licence in love affairs. They may be all right in countries like Russia
and America - the melting pots of different races. But they cannot hold
water in a country like India whose civilisation, culture and social laws
are peculiar to her geographical and historical positions.
The Hindus have solved this complex problem of marriage selection by
recourse to astrological considerations, If investigations into the
various kutas are undertaken before the marriage is contracted, there will
perhaps be fewer tragedies than at present and less marital infidelity.
Modern science has devised no means to find out the compatibility between
the marrying couple. Sexologists suggest that the bride and bridegroom
should subject themselves to a thorough medical examination. Although this
sounds reasonable, it makes an important omission in that mere physical
fitness does not ensure complete marital happiness. Happiness largely
rests upon so many other factors that the aid of astrology should be
sought for by every sensible individual.
In selecting horoscopes for marriage purposes, three factors have to be
carefully considered. They are: -
(a) The longevity of the bride and the bridegroom.
(b) The larger strength of the 7th and 8th houses.
(c) Agreeability in regard to the Kutas or pooruththam.
When there is no longevity in the case of bride, the horoscope must be
rejected even though the 7th house may be strong or the requsite number of
units are available. Likewise when the 7th house is weak and is
considerably blemished, the horoscope to be matched should have antidotes
or counteracting influences.
The kutas or the units of agreement should be considered only when there
is general sympathy between the horoscopes of the parties to be brought
together. The existing practice almost all over India and particularly in
the South is highly defective and dangerous as horoscopes are rejected
simply because they do not conform to certain kutas, while the most
important factors such as longevity, widowhood, etc., are completely
ignored.
Therefore it is very essential to examine to start with, the general
strength of the chart; and when good longevity is indicated in both
horoscopes and they are free from the afflictions in regard to the 7th and
8th houses, further agreement should be judged. When Mars and; Venus are
in the 7th, the boy or girl concerned will have strong sex-instincts and
such an individual should be mated to one who has similar instincts and
not a person having Mercury or Jupiter in the 7th, as this makes one
under-sexed. When sexual incompatibility sets in marriage, life proves
charmless and friction arises between the couple. Therefore it is the duty
of the parents to consult learned astrologers and not to entrust the work
of comparing horoscopes to all persons who have no practical experience.
History is replete with ill-matched marriages and the most miserable lives
the couples had to live.
Socrates philosopher as he was reputed to be, was united in marriage to
Xantippe who, if rightly reported, perpetually ridiculed his philosophical
teachings and mercilessy nagged him in his home. Once when he had invited
a distinguished friend to dinner, she spitefully emptied the contents of a
vessel upon his head. Plato sympathisingly asked him why he bore such
indignities Meekly replied the old philosopher: "She teaches me patience
and charity, and shows to me that if I can bear with her. I can bear all
else in the world". Alcibiades, noted for brilliancy of intellect and a
most graceful carriage of personality, was strangely unfortunate in his
marital relations. Too proud to directly desert his wife he at one time
contemplated and even attempted suicide as a release from his bonds.
Pericles, ruling Athens for 50 years, finding it brick and leaving it
marble, was not only orator and statesman, but in other ways the most
discrete and majestic character of that remote period. His relations with
Aspasia caused bitterest criticism. His wife. being a fault finding social
drag, failing to stand by him supporting him in his great work for the
upholding of Athens, he deliberately parted with her. bestowing upon her
half of his estates.
Plato, warned by Socrates, his teacher, though noble, wealthy, scholastic
and exceedingly popular in the higher walks of Grecian society never
married, though a great admirer and lover of women.
Cicero, the Roman orator and early pleader in the forum, studied at the
feet of Zeno and Demetrius and married the heiress Terentia.
It is needless to produce the full story of his unsatisfactory married
life. Milton, holding in English literature one of the highest places as
poet and patriot, wrote three pamphlets upon divorce and lived not merely
unhappily but at times miserably with his wife, Mary Powell.
Thomas Carlyle's married life was rough, as a tempestuous sea and
accordingly far from being happy. Dickens, as writer, author and world
painter of human emotions, stood for a time in Great Britain unrivalled
and yet his matrimonial home life was a most painful failure.
We can multiply the instances any number. In the modern times, America
counts such social shipwrecks by thousands upon thousands both in the
lower and the higher planes of marital life. In India also the number is
on the increase. All these tell their own sad stories of connubial
dissatisfaction arid family wretchedness. Readers must note that in the
example's given above, the married lives were not shattered by the death
of wife, or husband but they proved tragic because of the dislike between
husband and wife.
Having read the above paragraphs, the reader may be tempted to put the
question "Is marriage - true harmonial marriage - possible at the present
state of the world's civilisation?" The quick answer is in the
affirmative.
A careful consideration of the important astrological works reveals, the
following information: -
(1) If Kuja is in the 7th house unaspected or not joined by benefics,
there will be frequent quarrels in the married life often leading to
misunderstandings and separation.
(2) When Saturn is in the 8th house, and particularly in a square to Mars.
the married life will be crossed by discord, lack of mutual understanding
and want of real attachment.
(3) When Leo is Lagna and the 7th lord Saturn is in the 2nd, the husband
will be subservient to the wife carrying out all her orders.
(4) Saturn in the 7th house is also indicative of unhappiness in marriage
unless Saturn happens to be either lord of Lagna or lord of the 7th.
(5) According to *Prasna Marga. the famous Kerala work on Astrology, if
the Sun and Venus occupy the 5th, 7th, or 9th house then the native will
lack marital happiness.
* See English translation of Prasiia Marga by Or. B. V. Raman.
(6) A strong malefic in the 4th, particularly Mars, is not conducive to
conjugal happiness.
(7) If in the Ashtakavarga of Venus, the 7th house from Venus contains a
large number of bindus (positive units) and the wife is born in any of the
asterisms of the Sun, then his wife will be as dear to him as life.
(8) When the longitude of the 7th house falls in a malefic Navamsa,
frequent quarrels and misunderstandings will ensue.
(9) If the lords of the 7th and 1st are friends then the native will be
loved by his wife. Otherwise there will be no harmony.
The above combinations do not speak of either the death of wife or more
than one marriage. They simply state that the dispositions of planets in a
certain manner in the (male's or female's) horoscope, render the marital
life unhappy.
(10) Make the necessary reductions in the Ashtakavarga* of Venus. Mark
those signs that contain bindus or dots. Then take that sign which
contains more dots and get the bride from the direction indicated by that
sign. The marriage is said to bring real happiness.
* Ashtakavarga System of Prediction by Dr. B. V. Raman.
We should like to make a few observations based on our studies and
experience.
Today in the Western countries, one in every three marriages is said to
end in divorce. Love, affection and loyalty appear to be inconsistent or
out of date with a gadget-geared, money-mad and permissive society. During
our last visit to U.S., Mrs. X who drove us from Washington to New York
narrated her tale, which is briefly as follows: - A lawyer by profession,
Mrs. X, 28, had married another lawyer, after "knowing him well" and had a
son from him. Two years of their married life crossed by frequent
quarrels, "temperamental clashes", etc., resulted in divorce proceedings.
The possession of the child was given by the court to the father. The
mother Mrs. X revolted and she became miserable. She was seeking
astrological advice whether she could marry another attorney who was in
similar predicament having divorced his first wife.
This case is typical of many American marriages. Mrs X had met an Indian
lady and had been astonished to learn that in India most marriages "were
arranged" by the parents and that the very idea of divorce was stilt
repugnant to the average Indian lady. And she was also told that astrology
played a vital role in the selection of parents; all of which astonished
her so much that she began to study astrology and "felt convinced" that
Indian Society had certain in-built safety valves which made marriages
stable; and that despite the free mixing of sexes and the permissive
nature of man-woman relations in the West, astrology could be of immense
value in the selection of brides and bridegrooms, so that the incidence of
divorce could be reduced to some extent.
Thanks to the intellectual slavery of the Indians some of the
"progressives" are now clamouring for the introduction of sex-education in
schools and colleges in India" Mindly aping the Westerners and unmindful
of the jeopardising of the moral basis and sancitity of man and woman
relations.
Paradoxically it is now being felt in many Western countries that the so
cailed sex education instead of being "enlightening" by way of imparting
"scientific truths" and "natural biological functions" is completely
deviod of moral guidance and has resulted in an improper sensationalistic
approach on the part of young students, because sex is viewed from the
Freudian point of view as mere biological function and not from the
Jungian point of view, as a vital force capable of being directed through
creative channels.
Today the tragedy of India appears to be that Indian people are to be
considered as guinea pigs for experimenting with theories, once
fashionable in the west, and now being increasingly rejected as adversely
influencing the stability of marriage and family fife.
Recently an enterprising Indian scholar had a German professor of
Sociology as his guest: The German professor remarked that he found the
institution of marriage much more of a success in India and that he could
feel the presence of deeper harmony in domestic relations In India than in
any other civilised region if had so far visited"
The Indian professor's reply was that this stabilrty and harmony were
probably due to the system of martrimonial matching of horoscopes,
invariably resorted to by parents prior to the settling of marriages. The
Indian scholar started collecting case histories of married couples and he
managed to get 603 cases for study. The age group selected was 30 to 40.
All the people concerned were born between 1931-40 and married between
1955-60. The economic background was mostly rural and agricultural though
22% of the case histories concerned people who derived their livelihood
from commercial and industrial occupations. In most cases the informants
were males. It was found that divorces and separations were 6% and deaths
of husbands or wives 10%. The scholar's findings were that 47% was
positive, 42% neutral and 11% negative. By positive he means very
successful marriages. By neutral he means a fair degree of harmony in
domestic lives. And by negative he means disharmonious family lives. His
conclusion is that these figures prove the efficacy of astrology in
marital settlements.
The interrelations between the planetary and stellar positions and the
sentiments of men and women are very intimate. Apart from the other
astrological considerations, mutual dispositions of Mars and Venus are to
be carefully considered. It cannot be a coincidence that divorce,
separation and crimes of passion increase whenever there is a conjunction
of Venus and Mars in the heavens, especially when the constellations
involved are those of malefic planets. The Venus-Mars configuartion could
of course be one of the contributing factors. Children born when there is
a Venus-Mars conjunction should be brought up in a disciplined manner and
should be made to avoid dissipating habits of immediate pleasure. The
adverse effects of the conjunction could be made to express through
constructive channels if Jupiter aspects the combination or is or is in a
quadrant therefrom,
Venusis indeed associated with many fascinating aspects of life. He rules
the wife, conveyance, sex harmony and union, art, attachment, family
happiness, marriage in general, vitality, fertility, physical beauty and
frtendliness.
Mars abounds in energy, aggressiveness, fortitude, driving force and in
association with Venus, a tendency to excess of sensual gratification.
It is therefore necessary that in the horoscopes of the couple. Mars-Venus
conjunction or opposition should have a benefic steadying effect of a
favourable disposition of Jupiter; or in the alternative the conjunction
or opposition takes place in the constellations of Jupiter, Mercury or
even Venus; Jupiter and Mercury being more preferable.
Venus-Mars disposition is an important factor for physical attraction. But
in the absence of Jupiter's or even Saturn's benign influence, real
compatibility may be lacking. Venus-Mars conjunction makes one fond of
pleasure, demonstrative and adds zest to one's sensual life. When Venus
and Mars are involved in adverse aspects, difficulty through excesses and
trouble through marriage follow as a matter of consequence. Venus in a
good sign or constellation can temper the roughness of Mars, but if Rahu
is also involved, it makes one lascivious, lowed and wicked. Whether in
the horoscope of a boy or a girl, Ketu-Venus-Mars association (or even
mutual aspect) is not desirable unless the constellation involved belongs
to Jupiter or Mercury or even benefic Moon, though the last circumstance
might render the native's thinking highly sensual. Ketu-Venus-Mars (or
Saturn) denotes danger of scandal in marriage. But if the 10th or house of
Karma is well disposed, the affliction becomes somewhat tempered.
Let us take the example of a person having Venus-Mars conjunction in
Taurus, the Lagna being Scorpio. Venus, Kalatrakaraka in the 7th, is not
generally favoured by ancient writers on the theory of karakobhavanasaya
as the indications of the 7th house are said to be inhibited. Experience
has however revealed that this textual dictum is not quite valid. In fact
Venus in the 7th is one of the finest combinations for a fairly happy
marriage, denoting affection and attachment between the couple. When in
the case under reference, Venus is in Krittika ruled by the Sun and Mars
in Mrigasira, the 7th house gains considerable strength and the married
life will be happy though crossed by frequent emotional clashes. If such a
native is married to one who has Taurus rising with Venus and Mars in
Scorpio, each will constantly try to appease the dictates of others'
emotions and overindulge in sensual pleasures to the detriment of their
health. Venus in Taurus is good, but in a fiery constellation (Krittika)
it gives rise to stubborness. In Rohini, on the other hand, the finer
qualities of Venus find expression. It is always better to look for trinal
or quadrangular dispositions of Mars and Venus from the Lagna or the Moon,
no matter even if they conjoin provided, they are in different
constellations. A similar disposition in the partner's horoscope is
desirable though not essential.
Just for illustration we give below a chart which is typical of a broken
marriage. The native being a Hindu there was no legal divorce.

Sun
Moon
Merc.
Sat.
Jupit.
Merc.
Ketu
Ketu
Venus
RASI
Sun
NAVAMSA
Rahu
Mars
Sat.
Venus
Mars
Ascdt.
Mandi
Jupit.
Rahu
Ascdt.
Moon
Lord of the 7th Mars is in the 11th in combination with Rahu both in the
constellations of Venus and aspected by Saturn posited in the
constellation of Ardra Venus. Kalatrakaraka in his turn, is much afflicted
by association with Ketu, situated in the constellation of Rahu and
aspected by Mars. Both the lord of the 7th and Venus have been much
afflicted. The native married the daughter of a highly placed and
respected officer. Before marriage, the girl's father had been advised to
reject the boy as the girl's married life would not only suffer from
untold misery, as the native could become a debauchee but she could be
even rejected, the marriage took place. And to the amazement of the wife,
she found that her husband was leading a profligate life and never loved
her. All her attempts to wean him away from his evil ways failed, and from
sheer disgust, the lady returned to her parent's house. The sensual life
led by the native resulted in his contacting dreadful venereal complaints.
One cannot decide the make-up of a person - boy or girl - merely on the
basis of.the Moon's situation, though one can glean a few psychological
facts. It is the total assessment of each horoscope that is to be
considered before applying the tests for mutual compatibility.
In a number of charts of husbands and wives we have studied, the following
peculiarities have been noticed.
When Venus, Mars and Jupiter in one horoscope are situated in the other
horoscope in a trine or in an angle of 3 and 11 positions, that is, if in
the husband's horoscope, Venus is in Taurus and in the wife's horoscope,
in Cancer or Virgo or Scorpio, it is a favourable position. When the Sun
and the Moon have similar harmonious positions, except 2 and 12
(dwirdwadasa), there is usually a strong attachment. Here again if the
husband's Sun is in Cancer and the wife's in Virgo, the needed harmnnv
exists. When the Sun and the Moon are disposed as suggested above but Mars
in one case is in a sign which happens to be the 12th from Venus in the
other horoscope, attachment exists, but there cannot be normal happiness
in their private lives. If Venus in one horoscope is in a sign occupied by
Saturn in the other a serious and industrious partner is indicated. Mars
in the 7th, unaspected by benefics, indicates-frequent quarrels leading to
misunderstandings. Saturn in the 8th, aspected by Mars (especially 4th or
8th house aspect), is not conducive to mutual understanding. Saturn in the
7th confers stability in the marriage but the, husband or wife manifests
coldness and not warmth. A strong malefic in the 4th affects married
happiness unless neutralised by a benefic aspect. If the Janma Rasi of the
wife (or husband) happens to be the Lagna of the husband (or wife), or if
the Lagna of the wife (or husband) (happens to be the 7th (in the
Horoscope) from the position of the lord or the 7th (in the other) the
married life will be stable and built on mutual understanding and
affection.
When certain afflictions are present in one horoscope it is said that they
could be mitigated by having the native married to a partner whose
horoscope has similar afflictions.
After satisfying on the basis of the birth horoscopes about the bride's
(or bridegroom's) character, health, general mental soundness, the
agreement between the two horoscopes is to be judged.
When evil combinations indicating misery in married life are present in
the horoscope of a bride, then the same can be mitigated by marrying her
to a boy whose horoscope has similar evil combinations. The evils can also
be avoided by testing the marriage adaptability and by performing the
marriages in proper Muhurthas.
Therefore with a view to avoid such unpleasant consequences, the
astrological works of the Maharshis have laid down certain units of
strength and agreement and when these are agreeable, the married couple
would live happily in spite of external and physical discomforts like
poverty, etc.
The Maharshis have claimed that by electing a proper time or Muhurtha for
marriage, several of the evil indications in the charts of the couple can
be minimised to a great extent.
In this chapter, I have confined myself to the elucidation of rules
governing marriage adaptability. It is presumed that before applying these
rules, the horoscopes have been judged already in regard to the 7th and
8th houses.
There are 12 factors, to be considered in order to judge the suitability
for a proposed matrimonial alliance out of which eight are supremely
important. They are: (1) Dina, (2) Gana, (3) Mahendra, (4) Stree-Deergha,
(5) Yoni, (6) Rasi, (7) Rasyadhipathi, (8) Vasya, (9) Rajju, (10) Vedha,
(11) Varna, and (12) Nadi.
In order to illustrate these principles, we shall consider the horoscopes
of a male and a female born in Mrigasira and Satabhisha respectively. It
is assumed that the 7th and 8th houses are not only strong but are
mutually well disposed.
1. Dina Kuta. - Count the constellation of the boy from that of the girl
and divide the number by 9. If the remainder is 2, 4, 6, 8 or 0 it is
good. The number of units of compatibility assigned to this Kuta is 3 in
case agreement is found.
Example: - The constellation of the boy (viz., Mrigasira in Taurus)
counted from that of the girl (Dhanishta in Makara) gives 10. This divided
by 9 leaves a remainder of 1 and hence there is no agreement, and no units
of strength are scored on this account.
2. Gana Kuta. - This seems to have an important bearing on the temperament
and character of the couple concerned. Compatibility of temperament and
not of course identity of temperament is called for in astrology. A
difference of temperament may be harmonious and complimentary. But a
compatibility of temperament is essential to a satisfactory marriage
union. Astrologically three Ganas (temperaments of natures) are recognised
viz., Deva (divine), Manusha (human), and Rakshasa (diabolical). Deva
represents piety, goodness of character end charitable nature. Manusha is
a mixture of good and bad, while Rakshasa suggests dominance, self-will
and violence. These different natures are indicated by the birth,
constellation. A distaste for piety and religious disposition cannot be
easily associated with piety and religious nature. A difference in beliefs
and dogmas cannot always be overbalanced by sexual compatibility. Hence
one born in a Deva constellation is not able to get on well with a person
born in Rakshasa constellation. A Deva can marry a Deva, a Manusha can
marry a Manusha and a Rakshasa can marry a Rakshasa.
Manusha or a Deva man should not marry a Rakshasa girl unless there are
other neutralising factors. But marriage between a Rakshasa man and a Deva
or Manusha girl is passable. If marriage is brought about between
prohibited Ganas there will be quarrels and disharmony. So that the couple
would always welcome an opportunity for separation and divorce. The
following constellations denote the different Ganas: -
Deva Gana. - Punarvasu, Pushyami, Swati, Hasta, Sravana, Revati, Anuradha,
Mrigasira and Aswini.
Manusha Gana. - Rohini, Pubba, Poorvashadha, Poorvabhadra, Bharani,
Aridra, Uttara, Uttarashadha and Uttarabhadra.
Rakshasa Gana. - Krittika, Aslesha, Makha, Chitta, Visakha, Jyeshta,
Moola, Dhanishta and Satabhisha.
The number of benefic units for agreement is 6.
Example: - Mrigasira comes under Deva Gana while Dhanishta comes under
Rakshasa. Hence, Gana Kuta is absent.
If the asterism of the bride is beyond the 14th from that of the
bridegroom the evil may be ignored.
3. Mahendra. - The constellation of the boy counted from that of the girl
should be the 4th, 7th, 10th, 13th, 16th, 19th, 22nd or 25th. This
promotes well-being and increases longevity.
Example: - Mrigasira (constellation of the boy) is the 10th from DhanisnTa
(girl's constellation). Hence good.
4. Stree-Deergha. - The boy's constellation should preferably be beyond
the 9th from that of the girl. According to some authorities the distance
should be more than 7 constellations.
Exception: - This consideration may be ignored if Rasi Kuta and Graha
Maitri obtain.
Example: - Mrigasira is beyond 9 constellations from Dhanishta. Hence
agreement in regard to Stree-Deergha is present.
5. Yoni Kuta. - Yoni means sex and by Yoni Kuta is implied sexual
compatibility. The sexual urge of a person born for instance in Chitta is
supposed to be as strong as that of a tiger. The human embryo in course of
its development passes through the various stages of evolution - mammals,
quadrupeds, etc., so that the tendencies of certain animals will be
predominant The birth constellation seems to show this predominance. Each
sign and degree of the zodiac expresses the degree of evolution of the
individual concerned. Thus, one born in Leo will have in him the
characteristics of a lion while the other born in Aries will be timid and
mild. It is these biological influences that seem to be at the root of all
astrological considerations. If both the couple belong to the male
constellations, there will be frequent quarrels and want of agreement in
sex-matters. So the best way is to mate a male belonging to a male
constellation with a female belonging to a female constellation. The Kutas
in general lay down the foundation for marriage happiness.
Therefore the Yoni Kuta takes into account the sexual aspect of marriage
and indicates the sex affinities such as the degree of sex-urge,
sex-compatibility, the size of copulatory organs and so on. Havelock Ellis
says that "out of 500 consecutive cases coming for advice (1930) all but
one showed sexual maladjustment as. a complicating factor". This reveals
to us the importance of Yoni Kuta. All the 27 constellations have been
assigned certain animals and sexes as given below: -
Male Female Class of Yoni
1 Aswini Satabhisha Horse
2 Bharani Revati Elephant
3 Pushya Krittika Sheep
4 Rohini Mrigasira Serpent
5 Moola Aridra Dog
6 Aslesha Punarvasu Cat
7 Makha Pubba Rat
8 Uttara Uttarabhadra Cow
9 Swati Hasta Buffalo
10 Visakha China Tiger
11 Jyeshta Anuradha Hare
12 Poorvashadha Sravana Monkey
13 Poorvabhadra Danishta Lion
14 Uttarashadha Mongoose
Marriage between the constellations indicating same class of yoni and
between the male and female stars of that yoni said to conduce to great
happiness, perfect harmony and progeny. If the male and female happen to
be born in friendly yonis, but both representing female constellations
there will be fair happines and agreement. If the couple belong both to
male constellations there will be constant quarrels and unhappiness. If
marriage takes place between constellations indicating unfriendly yonis it
is better marriage is avoided. For example, if marriage takes place
between a male born in Moola and female born in Aridra it wiil turn out a
very happy. The constellations Moola and Aridra represent the male and
female organs of a dog. The union of these is agreeable and conduces to
favourable results to the fullest extent. If marriage takes place between
a man born in the constellation Satabhisha and a girl born in Punarvasu,
both representing the female stars, the marriage is passable but not so
good as in the first instance. Marriages between parsons belonging to
constellations indicating inimical yonis are not recommended. The number
of units for Yoni Kuta is 4.
Example: - Both Mrigasira and Dhanishta arc female constellations, the one
typifying the yoni of a serpent and the other that of a lion. Hence, Yoni
Kuta is not present.
The following pairs are hostile and in matching Yoni Kuta, they should be
avoided: -
Cow and tiger; elephant and lion; horse and buffalo; dog and hare; serpent
and mongoose; monkey and goat; and cat and rat. In a similar way, similar
pairs of constellations typifying other hostile pairs as they occur in
nature should be avoided (see Table on page 72).
In the following table, units for matching different Yonis are given.
Suppose the boy's star is Krrttika signifying the Yoni of sheep and the
girl's star is Chitta signifying tiger. In the column "sheep" running down
our eye in the horizontal column against tiger, the unit of agreements is
I.
Ho El Sh Se Do Ca Ra Co Bu Ti Ha Mo Mg Li
Horse. 4 2 2 3 2 2 2 1 0 1 3 3 2 1
Elephant 2 4 3 3 2 2 2 2 3 1 2 3 2 0
Sheep 2 3 4 2 1 2 1 3 3 1 2 0 3 1
Serpent 3 3 2 4 2 1 1 1 1 2 2 2 0 2
Dog 2 2 1 2 4 2 1 2 2 1 0 2 1 1
Cat 2 2 2 1 2 4 0 2 2 1 3 3 2 1
Rat 2 2 1 1 1 0 4 2 2 2 2 2 1 2
Cow 1 2 3 1 2 2 2 4 3 0 3 2 2 1
Buffalo 0 3 3 1 2 2 2 3 4 1 2 2 2 1
Tiger 1 1 1 2 1 1 2 0 1 4 1 1 2 1
Hare 1 2 2 2 0 3 2 3 2 1 4 2 2 1
Monkey 3 3 0 2 2 3 2 2 2 1 2 4 3 2
Mongoose 2 2 3 0 1 2 1 2 2 2 2 3 4 2
Lion 1 0 1 2 1 1 2 1 2 1 1 2 2 4
6. Rasi Kuta. - lf the Rasi of the boy happens to be the 2nd from that of
the girl and if the Rasi of the girl happens to be the 12th from that of
the boy, evil results will follow. But if, on the other hand, the Rasi of
the boy falls in the 12th from the girl's or the Rasi of the girl is in
the 2nd from that of the boy astrology predicts longevity for the couple.
If the Rasi of the boy is the 3rd from that of the girl. there will be
misery and sorrow. But if the Rasi of the girl is the 3rd from that of the
boy, there will be happiness. If the boy's falls in the 4th from that of
the girl's, then there will be great poverty; but if the. Rasi of the girl
happens to fall in the 4th from the boy's there will be great wealth. If
the boy's Rasi falls in the 5th from that of the girl, there will be
unhappiness. But if the girl's Rasi falls in the 5th from that of the boy,
there will be enjoyment and prosperity. But where the Rasis of the boy and
the girl are in the 7th houses mutually, then there will be health,
agreement and happiness. If the boy's Rasi falls in the 6th from the
girl's there will be loss of children, but if the girl's is the 6th from
the boy's, then the progeny will prosper.
The number of units for Rasi Kuta is 7.
Exception: - When both the Rasis are owned by one planet or if the lords
of the two Rasis happen to be friends, the evil attributed above to the
inauspicious disposition of Rasis gets cancelled.
7. Rasyadhipathi or Graha Maitram. - This is the most important Kuta
inasmuch as it deals with the psychological dispositions of the Couple.
The mental qualities of the parties and their affection for each other are
admittedly of vital importance to their happiness. This must be tested
before marriage. In Considering Graha Maitram the friendship or otherwise
between the lords of the Janma Rasis of the persons concerned is very
important. Planetary friendships are given in almost all astrological
works. But still I give below a table indicating the relations between the
different planets so that the reader may not have to refer to other books.
Planetary Friendships
Friend Neutral Enemy
The Sun Moon, Mars, Jupiter Mercury Saturn, Venus
The Moon Sun, Mercury Mars, Jupiter
Venus, Saturn
Mars Sun, Moon, Jupiter Venus, Saturn Mercury
Mercury Sun, Venus Mars, Jupiter, Moon
Saturn
Jupiter Sun, Moon, Mars Saturn Mercury, Venus
Venus Mercury, Saturn Mars, Jupiter Sun, Moon
Saturn Mercury, Venus Jupiter Sun, Moon, Mars
Some suggest that in considering the planetary relations, the temporary
dispositions should also be taken into account. This in my humble opinion
is not necessary, because, the entire subject of adaptability hinges on
the birth constellations and not on birth charts as a whole.
When the lords of the Janma Rasis of the bride and bridegroom are friends,
the Rasi Kuta is said to obtain in full. When one is a friend and the
other is a neutral, it is passable. When both are neutral. Rasi Kuta is
very ordinary. When both are enemies, Rasi Kuta does not exist.
Exception: - Even when there is no friendship between the Janma Rasi lords
of the bridegroom and bride, Rasi Kuta may be said to exist if friendship
prevails between the planets owning the Navamsas occupied by the Moon.
The number of units for this Kuta is 5.
Example: - ln our illustration, the Janma Rasi lords are Venus and Saturn.
Both are friends. Therefore Rasi Kuta is complete. Supposing the bride and
bridegroom are born in Makha 2 (Leo) and Satabhisha 2 (Saturn). The lords
will be the Sun and Saturn respectively and they are not friends. In such
a case if the Navamsa relationship is Considered, then the Moon will be in
Taurus (Venus) and Capricorn (Saturn) respectively. Venus and Saturn, are
friends and therefore the match is permissible. One will have to be very
careful in the assessment of these factors and on superficial grounds no
horoscope should be rejected as unsuitable or unfortunate.
8. Vasya Kuta. - This is important as suggesting the degree of magnetic
control or amenability the wife or husband would be able to exercise on
the other. For Aries - Leo and Scorpio are amenable. For Taurus - Cancer
and Libra; for Gemini - Virgo; for Cancer - Scorpo and Sagittarius; for
Leo - Libra; for Virgo - Pisces and Gemini; for Libra - Capricorn and
Virgo; for Scorpio - Cancer; for Sagittarius - Pisces; for Capricorn -
Aries and Aquarius; for Aquarius - Aries; arid for Pisces - Capricorn. The
unit of agreement is 2.
Example: - ln our illustration, neither the boy's nor the girl's horoscope
is subject to the control of the other.
9. Rajju. - This indicates the strength or duration of married life and
therefore it merits special attention. The 27 constellations have been
grouped into five types of Rajju.
Padarajju. - Aswini, Aslesha, Makha, Jyeshta. Moola. Revati.
Katirajju. - Bharani, Pushyami, Pubba, Anuradha, Poorvashadha,
Uttarabhadra.
Nabhi or Udararajju. - Krittika, Punarvasu, Uttara, Visakha, Uttarashadha,
Poorvabhadra.
Kantarajju. - Rohini, Aridra Hasta. Swati. Sravana, and Satabhisha.
Sirorajju. - Dhanishta, Chitta and Mrigasira.
The Janma Nakshatras of the couple should not fall in the same rajju. If
they fall in Sira (head) husband's death is likely; if in Kantha (neck)
the wife may die; if in Udara (stomach) the children may die; if in KatI
(waist) poverty may ensue; and if in Pada (foot) the couple may be always
wandering. Hence, it is desirable that the boy and the girl have
constellations belonging to different rajjus or groups.
10. Vedha. - This means affliction. Certain constellations are capable of
affecting or afflicting certain other constellations situated at
particular distances from them; For instance, Aswini is said to cause
Vedha to 18th constellation (viz., Jyeshta) from it; Bharani to the 16th
(viz., Anuradha) and so on. The following pairs of constellations affect
each other and, therefore, no marriage should be brought about between a
boy and girl whos Janma Nakshatras belong to the same pair unless the are
other relieving factors.
Aswini and Jyeshta; Bharani and Anuradha; Krittika and Visakha; Rohini and
Swati; Aridra and Sravana Punarvasu and Uttarashadha; Pusayami and
Poorvashadha; Aslesha and Moola; Makha and Revati; Pubba and Uttarabhadra;
Uttara and Poorvabhadra; Hasta and Satabhisha, Mrigasira and Dhanishta. In
our example, the constellations of the couple (Mrigasira and Dhanishta)
belong to the prohibited pair and hence Vedhakuta is absent.
11. Varna. - This seems to signify the degree of spiritual or ego
development of the marrying partners. Pisces, Scorpio and Cancer represent
the highest development - Brahmin; Leo, Sagittarius and Libra indicate the
second grade - or Kshatriya; Aries, Gemini and Aquarius suggest the third
or the Vaisya; while Taurus, Virgo and Capricorn indicate the last grade,
viz., Sudra. A girl belonging fo a higher grade of spiritual development
should not be mated to a boy of lesser development. The vice verse or both
belonging to the same grade or degree is allowed.
The unit of agreement is 1.
12. Nadi Kuta. - This is considered to be the most important and at the
same time the most significant Kuta. In Sanskrit, Nadi means several
things but in reference to astrology, it signifies pulse or nervous energy
indicating the physiological and to a certain extent hereditary factors.
The Hindu medical works enumerate three Nadis or humours, viz., Vatha
(wind), Pitha (bile) and Sleshma (phlegm). A boy with a predominantly
windy or phlegmatic or bilious constitution should not marry a girl of the
same type. The girl should belong to a different temperament. The three
Nadis are ruled by the different constellations as follows: -
Vata Pitha Sleshma
Aswini Bharani Krittika
Aridra Mrigasira Rohini
Punarvasu Pushyami Aslesha
Uttara Pubba Makha
Hasta Chitta Swati
Jyeshta Anuradha Visakha
Moola Poorvashadha Uttarasnadha
Satabhisha Dhanishta Sravana
Poorvabhadra Uttarabhadra Revati
If the constellation of the boy and girl fall in different rows, then
agreement between the couple will be good. They should not fall in the
middle. Stars of the couple may fall in the first and the last line
undercertain circumstances.
If Nadi Kuta is not present on the basis of the Nakshatras, then the same
may be reckoned taking into account the Nakshatra Padas. Thus, the
different quarters will be governed by the three humours (Nadis) thus:
Aswini 1 Aswini 2 Aswini 3
Bharani 2 Bharani 1 Aswini 4
Bharani 3 Bharani 4 Krittika 1
Krittika 4 Krittika 3 Krittika 2
Rohini 1 Rohini 2 Rohini 3
Beginning from Aswini 1, the counting should be done forwards and
backwards in threes as given above.
The unit ascribed for this Kuta is 8.
In the example considered above, both the constellations fall in the
middle line and hence Nadi Kuta is completely absent.
Appendix 1 gives a table for measuring the agreement units. In the first
column (longitudinal) the constellations of the bride are given.
In the first horizontal column, the boy's nakshatra is given. Take the
figure in the column where the girl's and the boy's stars interesect.
Suppose the boy's star is Mrigasira 1, the Rasi being Taurus.
The girl's star is Satabhisha 2, Rasi being Kumbha. Running down our eye
from Taurus, Mrigasira 2 (horizontal first column) to the horizontal line
of Satabhisha 4, Kumbha. we find the figure 26.5 as the total units of
agreement.
Special Considerations
We have dealt with above, fairly exhaustively, the question of marriage
adaptability and the importance of the various Kutas or physiological and
psychological junctions in the human body and how a consideration of each
Kuta would enable us to appreciate the harmony or discord likely to
prevail between intending marriage partners.
Exceptions
We shall now give certain contingencies arising by virtue of common Janma
Rasi, common birth star and the absence of certain Kutas.
(1) The absence of Stree-Deerga may be ignored if Rasi Kuta add Graha
Maitri are present.
(2) If the Rasi of the girl is odd, the 6th and 8th Rasis therefrom are
friendly. If the Rasi of the girl is even the 2nd and 12th therefrom
become friendly. The evil due to the birth of the bride in a Rakshasa gana
star may be ignored if Janma Rasi being 2nd and 12th, 9th and 5th or 6th
and 8th, the lords of the Rasis are the same or are mutual friends.
(3) Though Graha Maitri is by far the most important, it need not be
considered if the couple have their Janma Rasis disposed in one and seven
from each other.
(4) Rajju Kuta need not be considered in case Graha Maitri, Rasi, Dina and
Mahendra Kutas are present.
(5) The evil due to Nadi Kuta can be ignored subject to the following
conditions: -
(a) The Rasi and Rajju Kuta prevail, (b) The same planet is lord of the
Janma Rasis of both the mate and the female, (c) The lords of ine Janma
Rasis of the couple are friends.
In many cases, the Janma Rasis of the Janma Nakshatras of the bride and
bridegroom would be the same. Special attention is paid by astrological
writers to such exceptions and we shall throw some light on them for the
edification of our readers.
Common Janma Rasi. - Views differ as regards the results accruing from the
Janma Rasis being common. According to Narada, common Janma Rasi would be
conducive to the couple provided they are born in different
constellations. Garga opines.that under the above circumstance, the
asterism of the boy should precede that of the girl if the marriage is to
prove happy. Incase the reverse holds good (Stree-purva). i. e., the
constellation of the girl precedes that of the boy, the alliance should be
rejected. This view is supported by other sages, viz.. Brihaspathi and
Bhrigu. In fact, the author of Muhurtha Thathwa goes to the extent of
saying that in cases of common Janma Rasi, provided the man's
constellation is preceding the girl's, the Kutas or adaptability need not
be applied at all.
Common Janma Nakshatra. - This is a further extension of the principle of
common Janma Rasi. The Janma Nakshatras of the bride and bridegroom, being
one and the same, are approved in case of Rohini, Aridra, Makha, Hasta,
Visakha, Sravana. Uttarabhadra and Revati. The effect would bef ordinary
if the common Janma Nakshatras are Aswini, Krittika, Mrigasira, Punarvasu,
Pushya, Pubba. Uttara. Chitta, Anuradha, Poorvashadha and Uttarashadha,
Bharani, Aslesha. Swati, Jyeshta, Moola, Dhanishta, Satabhisha and
Poorvabhadra happening to be common Janma Nakshatras are not recommended.
Here again certain ancient authors hold that even though the Janma
Nakshatras are same, the evil becomes nullified if the Padas are
different. If the Janma Nakshatra belongs to two signs (e.g., Krittika)
the Pada of the bride should relate to the preceding sign. For example, if
Krittika is the common Janma Nakshatra, the bride should have her Janma
Rasi in Mesha and the bridegroom in Vrishabha. If, however, the common
Janma Nakshatra belongs to two signs equally (e.g., Mrigasira, Chitta,
etc.) the sign for the first two quarters should be that of the
bridegroom.
The couple should not have the same Janma Rasi, same Janma Nakshatra and
Pada. However, in regard to Satabhisha, Hasta, Swati. Aswini, Krittika,
Poorvashadha, Mrigasira and Makha, the evil given rise to by virtue of
common Janma Rasi, Nakshatra and Pada gets cancelled if the couple are
born in the first quarter.
Destructive Constellations
There is a belief current amongst the public that girls born in certain
constellations cause the death of certain relatives. For instance, a girl
born in Visakha is said to bring about the destruction of her husband's
younger brother so that parents generally try to find out a bridegroom who
does not have a younger brother. Even when there are other merits in the
horoscope, it is rejected on the simple ground that the girl is born in
Visakha. This is entirely due to ignorance of the real astrological
factors governing such considerations. Only certain Padas or quarters
should be held inauspicious and not the entire constellation. Thus, in
regard to Visakha, only the last quarter is evil and not the first three.
Therefore a girl born in the first three quarters of Visakha should not be
considered to bring misfortune to her husband's younger brother.
Similarly, the boy or girl born in the first quarter of Moola is to be
rejected as it is said to cause the death of the father-in-law. The last
three quarters of Moola are beneficial. A girl born in Jyeshta is said to
cause evil to her husband's elder brother. Almost all authors agree that
(certain parts of) Moola, Astesha, Jyeshta and Visakha are destructive
constellations - Moola (first quarter) for husband's father; Aslesha
(first quarter) for husband's mother; Jyeshta (first quarter) for girl's
husband's elder brother; and Visakha (last quarter) for husband's younger
brother.*
*Mooladou swasuram hanti vyaladouca bhidhankanam
Jyeshtadou jyeshtajam hanti visakhantecha devaram
The So-called Kuja Dosha
The position of Venus and Mars is very important in judging marital
relations. Mars whose element is fire rules marriage. Where he is badly
situated or associated in the horoscope of a male or female, it follows
that the sacerdotal fire gets extinguished soon. Such unfavourable
situation goes under the name of Kuja Dosha.
It must be noted that in determining marriage adaptability between two
parties, there are several elements of much more importance than Kuja
Dosha. And the evil influences accuring from the bad position of Mars is
only one of the several elements.
It is unfortunate that throughout South India especially in the Tamil
areas, much is made of the so-called Kuja Dosham and this bugbear has been
the means of destroying the happiness of many families by preventing
marriages otherwise very eligible and anxiously wished for. So far as our
humble experience goes it is only in the Kerala Sastra that mention is
made of Kuja Dosha. The stanza runs thus: Dhana vyayecha pathale jamitre
chashtame kuja; Strinam bharthru vinasamcha bharthunam strivinasanam. This
means: - "If Mars is in the 2nd, 12th, 4th, 7th and 8th houses in the
horoscope of the female, the death of the husband will occur; similar
situation in the husband's horoscope causes the death of wife."
The Lagna represents body, the Moon, mind and Venus, sexual relations.
Therefore, the houses have to be reckoned with reference to all the three,
viz., Lagna, Moon and Venus. The dosha (evil) is considered weak when it
exists from Lagna, a little stronger from the Moon and still more powerful
from Venus.
The second house signifies family; the twelth represents comforts and
pleasures of bed. The fourth rules sukha or happiness. The seventh
indicates husband and eighth represents longevity of the wife or husband.
Hence the position of Mars in these houses is supposed to produce this
peculiar dosham or evil. If Kuja Dosham obtains in the horoscopes of both
the bride and bridegroom, the dosham gets cancelled. There are, of course,
many good combinations which assure marital felicity and much importance
need not be given to Kuja Dosham.
Granting that Kuja Dosham is a factor whose occurrence should not be
ignored, there are antidotes which are not generally known to the rank and
file of Hindu astrologers. The exceptions are: Mars in the 2nd can be said
to be bad provided such 2nd house is any other than Gemini and Virgo; in
the 12th the dosha is produced when such 12th house is any other than
Taurus and Libra in the 4th house Mars causes dosha provided the house
falls in any sign other than Aries and Scorpio; when the 7th is other than
Capricorn and Cancer, the dosha is given rise to; and Mars gives bad
effects in the 8th, provided the 8th is any other than Sagittarius and
Pisces. In Aquarius and Leo, Mars produces no dosha whatsoever. The dosha
is counteracted by the conjunction of Mars and Jupiter or Mars and the
Moon; or by the presence of Jupiter or Venus in the ascendant.
Thus, it will be seen that Kuja Dosha does not deserve that consideration
which is now being paid to it. In the consideration of marriage
adaptability there are various other factors which should be carefully
examined.
We have dealt above fairly exhaustively with the question of marriage
adaptability and have tried to avoid controversial issues as the book is
intended for the common man who wishes to take advantage of the
astrological rules to his benefit.
Electing a Time for Marriage
Ordinarily almost every Indian Panchanga gives important dates and times
for celebrating marriages. The reader cannot rely on them as most of the
dates given would not be free from important flaws. Moreover, the marriage
dates selected would generally be in accordance with local usages. For
instance, a Tamilian would not mind marriage being performed in lunar
month of Ashadha (provided the Sun has not entered Cancer). But strong
objection is taken to this by people living in Andhra and Karnataka. Apart
from this, there is universal agreement all over India as regards the
time, weekday, constellation and planetary positions to be obtained at the
time of marriage.
I am giving below the most standard methods employed by scholars,
warranted by experience and sanctioned by the ancient sages.
The lunar months of Magha, Phalguna, Vaisakha and Jyeshta are good.
Kartika and Margasira are ordinary. The rest are not auspicious. Some
sages opine that marriages can be celebrated in Pushya and Chaitra
provided the Sun is in Capricorn and Aries respectively.
The following lunar days, viz., from the 11th day (dark half) to New Moon,
Riktha Thithis, 8th, 12th and 6th should be rejected. The best lunar days
are the 2nd, 3rd, 5th, 7th, 10th, 11th and 13th (of the bright half).
Monday, Wednesday, Thursday and Friday are the best. Sunday and Saturday
are middling. And Tuesday should be invariably rejected.
The best asterisms are Rohini, Mrigasira, Makha, Uttara, Hasta, Swati,
Anuradha, Moola, Uttarashadha, Uttarabhadra and Revati. The first quarter
of Makha and Moola and the last quarter of Revati are inauspicious and
they should be rejected. Constellations not mentioned here are unsuitable
and they should be avoided.
The following yogas should be rejected: Vyatipata, Dhruva, Mrityu, Ganda,
Vajra, Soola, Vishkambha, Atiganda, Vyaghata and Parigha.
Vishtikarana must invariably be discarded.
Among the zodiacal signs Gemini, Virgo and Libra are the best. Taurus,
Cancer, Leo, Sagittarius and Aquarius are middling. The rest are
inauspicious.
In the election of a Muhurtha for marriage, as many of the 21 doshas
(already mentioned) as possible should be avoided. The most important
considerations however are (a) The 7th house must be unoccupied by any
planet, (b) Mars should not be in the 8th, (c) Venus should not be in the
6th, {d) the Lagna should not be hemmed in between malefics, (e) malefics
should not occupy Lagna. and (f) the Moon in the election chart should
have no association with any other planet.
Apart from the above, the usual Tarabala, Panchaka. etc., should be looked
into. Elsewhere are given certain special combinations which are supposed
to neutralise adverse influeces. As far as possible, such combinations
should be applied to secure a really propitious moment. Jupiter, Mercury
or Venus in Lagna, malefics in the 3rd or 11th, would constitute a
formidable force in rendering the Lagna strong. The following are some of
the special combinations which are supposed to fortify the marriage
election chart: -
(1) Jupiter in the ascendant, Venus in the 8th and the Sun in the 11th -
Mahendra Yoga.
(2) Venus in Lagna. Jupiter in the 10th and the Sun and Mercury in the
11th-Vishnu Priya Yoga.
(3) Venus in the 2nd, Jupiter in the 12th, the Sun in the 8th and Saturn
in the 6th - Sreenatha Yoga.
(4) Venus in Lagna, Jupiter in the 4th, Mercury in the 2nd and Saturn in
the 11th - Samudra Yoga.
(5) Mercury, Jupiter and Venus in Lagna - Vijaya Yoga.
(6) Venus and Jupiter in Lagna elevated or otherwise strong - Jaya Yoga.
(7) Saturn in the 3rd, Jupiter in the 6th, the Sun in the 10th and Mars in
the 11th - Pushya Yoga.
(8) Mars in the 3rd, Saturn in the 6th, Venus in the 9th, Jupiter in the
12th - Maharshi Yoga.
(9) Venus in Lagna, Jupiter in the 11th - Ardhama Yoga.
Thus, it will be seen that the Hindus have devised an astrological means
of judging marriage compatibility whereby the relations between the couple
may stand the strain of maladjustment. If astrological advices are
properly heeded to. there will be fewer tragedies than at present and less
marital infidelity. Modern sexologists and sociologists will do well to
study the theory behind the astrological rules bearing on marriage casting
off their prejudices instead of criticising and condemning the system.
CHAPTER X
Elections Concerning General Matters
In this chapter, I propose to deal with such elections as have a bearing
on the personal life of an individual. For instance, one has to buy or
sell shares, buy or wear new clothes, etc. Auspicious times could be fixed
for all such important daily activities.
Wearing New Clothes. - Aswini. Rohini, Punarvasu, Pushyami, Uttara, Hasta,
Chitta, Swati, Visakha, Dhanishta and Revati are the best. Monday,
Wednesday, Thursday and Friday are good. Sunday is middling. Tuesday and
Saturday are inauspicious. The 4th, 9th, 14th lunar days and New Moon day
should be avoided. The Moon should be as far as possible in good aspect to
the Sun.
Forming a Library. - Mercury should be in exaltation or occupy the Lagna.
Thursday is the best. Fortify Lagna by placing a malefic in the 11th.
Employ ing Servants. - Avoid Tuesdays and Saturdays. Look to the strength
of the 11th house lord. Saturn must be in the 11th free from the aspect of
Mars or Rahu.
Make the lord of the sixth occupy the 11th and as far as possible, choose
a fixed sign. Afflictions to Mercury should also be avoided as they bring
about theft in the house.
Shaving. - There are certain people who seem to be under the delusion that
the ancients were a set of fools and that their observations of phenomena
- in their various aspects - do not merit the attention of the modern man.
Many of the modern scientific discoveries had been anticipated by the
ancients. Possessing a splendid language which stands unrivalled even to
this day in its powers of expression and brevity, they employed Sanskrit
words which embodied their scientific discoveries unmistakably.
Intellectual prejudices go a great deal to warp the judgement of even the
greatest men and some so-called men of science have entirely fallen into
this inviting snare. The hair-spltting philosophers of the East, says the
intellectual upstart of the modern day, do not deserve the slightest
consideration for their scientific knowledge. The means by which the
ancient Maharshis pursued their intellectual studies are not well known to
us, but the fragments of literary and scientific works left to us by the
Rishis have their own intrinsic value.
In the article entitled "Moon and Terrestrial Life, published in the April
1943 issue of The Astrological Magazine, Mr. M. V. Ramakrishnan has shown
the periodicity existing between certain happenings on terrestrial life
and the lunar movements. The following sentences which I am extracting
from the article in question are significant. "Persons who wish their hair
to grow dense and long should cut it in the first half of the Moon. Nails
should be cut at the waxing period to give them a good chance of growing."
Compare this with the principles given in Muhurtha works especially
regarding the injunctions pertaining to shaving. People seem to laugh at
the idea when astrologers tell them that they should have this operation
on particular days at particular times.
The science of electricity was known to the ancients and it was the late
Prof. B. Suryanarain Rao that was responsible for bringing into light this
important fact. The human body is a bundle of electrical currents and the
hairs and naits are channels through which this electricity is discharged.
With a view to concentrate and preserve all good energies in man and to
dissipate and get rid of all evil forces in the human body, the Maharshis
have laid down certain rules, which when studied by themselves look quite
arbitrary and meaningless, but which when carefully examined in the light
of conservation of energy principle look most wonderful and striking with
regard to the knowledge possessed by them in physical sciences.
According to Maharshi Vatsyayana, akshi (eyes), vaksha (chest), kukshi
(stomach), sira (head), hridi (heart), hastam (hands), apatsu (feminine
sexual organ), nabhi (navel), medhra (male sexual organ), adhobhaga
nalayuha (lower intestines), buddisthana (seat of intelligence of brain)
and brahmadanda (the seat of the ray of the-Brahma) are all seats of
electricity. Hence the cutting of hair from the head means so much loss of
vitality of the body. On certain lunar days owing to the nature of the
electrical energies coming from the Moon-such loss of vitality from the
body can be neutralised. Hence the injunction that shaving should be had
recourse to at such times as would minimise or neutralise the flow of
electric currents from these sources.
If a man shaves after food, he commits a great blunder as the electrical
currents from his body, which are about to be discharged by the digestion
of food, are harmfully interfered with, and as a natural consequence his
health may be affected in course of time. Shaving means cutting off hair
from some part of the head and face and this again means loss of
electricity which is so very essential for the proper upkeep of the
physical and mental faculties of an individual.
People inclined towards the practice of spiritual precepts generally grow
beards. The idea is to avoid waste of energy. Eye defects, loss of memory,
loss of sight, deafness and other injurious consequences are directly
traceabie to promiscuous shaving without reference to day or time and many
physical ills of man may be minimised by regulating "Shaving" in the light
of astrological principles.
Shaving may be had in the constellation of Pushya, Punarvasu, Revat,
Haste, Sravana, Dhanishta, Mrigasira, Aswini, Chitta, Jyeshta, Satabhisha
and Swati. 4th, 6th and 14th lunar days as also New Moon and Full Moon
days are not desirable. Similar considerations have held good in the
matter of death and birth pollution and solar and lunar eclipses. The
ancients studied sciences and laid down strict injunctions so that
humanity may be benefited. They did not believe in simply cataloguing
facts as we in modern times do. These may be sour grapes for those who are
blinded by thick prejudices but they are sweet for those who have a clear
mental vision and who wish to economise the waste of spiritual energy for
their own ultimate good.
Cutting Nails. - Avoid Fridays and Saturdays - the 8th, 9th, 14th lunar
days as well as New and Full Moon days. Cutting nails means discharge of
electricity from the human body and one should be careful to see that the
reaction on the human body is not adverse.
Buying Utensils, etc. - Place Jupiter in good aspect to the Moon while
buying brass vessels; to Mars when buying vessels of copper; to Saturn if
steel and iron; to ascendant if of silver. Avoid the asterisms of Aslesha.
Moola and Jyeshta. For buying tools, similarly avoid the 8th and 9th lunar
days and New Moon.
Buying Jewellery. - The Sun and the Moon should be well situated and
aspected. As usual unfavourable lunar days and asterisms should be
avoided.
Landing Money. - One should not lend money on days ruled by Krittika,
Makha, Moola, Satabhisha, Uttara, Punarvasu or one's Janma Nakshatra day.
One should try to receive money on these days. Tuesdays and Fridays are
also inauspicious. Never lend money on a New Moon day happening to be
Saturday. The lords of the ascendant and the 7th should be harmoniously
disposed. The Moon's situation In Scorpio is bad for the lender.
Borrowing Money. - Do not borrow money on days ruled by Krittika, Moola,
Punarvasu, Dhanishta and Janma Nakshatra. Moon's conjunction with Mars and
Saturn shouid be avoided as otherwise there will be quarrels and
litigation. If the money is intended for quick use on domestic or personal
matters, the. Moon should be in good aspect to the ascendant. If the
borrowed money is to be spent on business the Moon must be in a favourable
situation with regard to Mercury and lord of Lagna. For any election,
purity of lunar day, weekday, any constellation and Tarabala are essential
and further considerations come in only later on.
Buying for Business. - Thursday, the 10th lunar day and the constellation
of Pushyami are the best. Tuesday should be completely rejected. Saturday
is passable. Mercury, the 2nd lord and the 2nd house should all be
fortified. Avoid buying for trade when Mercury is afflicted by Mars as
this will destroy stocks and cause discord and wrangling. Mercury and
Jupiter in conjunction in Lagna or in mutual aspects would be highly
propitious.
Buying Cattle. - Monday, Tuesday, Wednesday and Saturday are good. The
lord of the day in question should occupy the rising sign at the time of
transaction. To buy sheep the propitoius time is that on a Thursday ruled
by Pushya when Aries is rising.
Selling for Profit. - Let the Moon and Mercury be free from the
conjunction or aspect of Mars. The Moon's situation in Taurus. Cancer or
Pisces would greatly help the seller. Try to keep Mercury in a kendra from
Lagna or at least in good aspect to Jupiter. Tuesday should be avoided.
Monday, Wednesday and Thursday are the best. While Friday is unpropitious,
Saturday is middling.
Shifting from Place to Place. More details are given in Chapter XIII. If
one is to move urgently from one place to another. Janma Nakshatra should
be avoided. Anuradha, Mrigasira and Hasta are the best. Journey on the 9th
lunar day is prohibited. Yet in cases of urgency, one can move at a
propitious moment. If you desire pecuniary gain conform to all the
astrological requirements suggested in Chapter XIV. In any case, let there
be Tarabala and Chandrabala and let the ascendant be fortified. The Moon
and the ascendant should both be in fixed signs. Jupiter or Venus should
be in an angle preferably in the ascendant or the 10th.
Recovering Money Dua. - The lord of Lagna should be strong and the
election rising sign should not fall in the 8th or 9th from the radical
rising sign. The lords of Lagna and the 2nd must also be well situated.
Pledging. - Articles pledged under Visakha, Krittika (Sadhana), Bharani,
Makha, Pubba, Poorvashadha, Poorvabhadra (Vajra), Aridra, Aslesha, Jyeshta
arid Moola (Theeshana) do not return. Jupiter and the Moon should be
mutually well disposed. Tuesdays and Fridays are inauspicious as also
lunar days declared generally evil.
Making a Will. - The Moon, the Lagna and the lord of the Lagna should all
be in fixed signs. The constellation of Pushyami is the best as also
Wednesday and Thursday - Tuesday and Friday should be avoided. For the
benefit of the legatee, the rising sign should be one of Jupiter or Venus.
Let Mars and Saturn be in the 3rd or 11th house. The 8th house must also
be rendered strong as otherwise the testator will die.