jyotisha-shala

B.A. PART II PAPER 1.14

2006-09-10T21:20:00.000-07:00

GLOSSARY G

GADA YOGA A planetary combination formed in two ways: W Moon posited in 2nd house along with Jupiter and Venus, or the lord of 9th house additionally aspects them; and (ii) all planets, excluding the nodes are posited in adjoining cardinal houses. Gada Yoga makes the individual engaged in philanthropic and religious activities but fierce in appearance and free from any enemy. He earns much money. He is also happily married.

GAJA YOGA A planetary combination in which the lord of the 7th house from ascendant, which would be 9th from the 11th house, is in the 11th house along with Moon, and the lord of the 11th house aspects them. A person born under this combination is always happy, rich, religious, and lives in luxurious style. His third decade in life proves to be very important.

GAJA KESARI-YOGA [Gaja = elephant, Kesari = lion, Yoga combination]. An auspicious planetary combination formed by certain relationships between Moon and Jupiter. It postulates that Jupiter must be in an angle (q.v.) from Moon or the ascendant; or that benefice such as Venus, Jupiter, and Mercury without being debilitated or combust, aspect the Moon. An alternative condition is that Jupiter in a quadrant from the ascendant or Moon is in association with or expected by benefices which are neither combust nor posited in the 6th house. The combination makes the individual bright, affluent, intelligent, accomplished and favored by the government. Gaja Kesari-yoga is both protective from evil consequences of other maleficent as well as productive of auspicious results.

GANDANTA The conjunction of Pisces and Aries, Cancer and Leo, and Scorpio and Sagittarius.

GANESHA [(Gana = inferior deity, or the masses) + (Isha = Lord)]. Also known as Ganapati. Son of Shiva and Parvati or of Parvati only. He is the deity invoked at the commencement of all auspicious activities; he is the supreme god of all educational activities, specially of those connected with divine wisdom. He is the god of wisdom and remover of all obstacles. He is one of the five primary deities (the other four being Shiva, Vishnu, Surya, and Durga) who are related with the five primeval elements, the Panch Mahabhutas (q.v.). Ganesha is described as a short, fat deity of golden-yellow color with a protuberant belly, four hands, and the head of an elephant, which has only one tusk. In one hand he holds a conch shell, in another a discus, in the third a club or goad, and in the fourth a water lily. Sometimes he is depicted riding a mouse or attended by one. He is very fond of lidos. There are many legends about his birth, which makes him born only of Parvati, and which even explains his having an elephant head and only one tusk. According to one version, Ganesha sprang from the scurf of Parvati's body; he was created by her to guard the door while she went for a bath. Shiva, her consort, wished to enter the house but was opposed by Ganesha. An infuriated Shiva cut off Ganesha's head. Later on, to pacify a wailing Parvati he replaced it with an elephant's head. According to another story, when the gods assembled at the birth ceremony of Ganesha, Parvati, proud of her offspring, asked Sani (Saturn), disregarding the natural malefic effect of his glance, to look at him. Sani, when prodded, looked at Ganesha and his head was burn (to ashes. It created a turmoil and Parvati could not be consoled. Brahma however saved the situation by arranging to replace the head with the first one that could be found and that was an elephant's. Another version is that Parvati formed him to suit her own fancy. A further explanation is that Shiva slew Aditya, the Sun but restored him to life again. For this violence, Kashyapa cursed Shiva's son to lose his head, and when he lost it, the head of Indra's elephant was used to replace it. Ganesha's elephant-head contains only one tusk, the other having been lost in a fight with Parasurama (q.v.). It happened so when the latter came to Shiva's abode at Mount Kailash but was stopped at the door by Ganesha who was deputed there to stop anyone from entering the sleeping chamber of Shiva. On being stopped Parasurama felt humiliated, as it is said that Ganesha wrapped him in his trunk. An angry Parasurama threw his axe at Ganesha. As the axe was given to the sage by Shiva himself, Ganesha received it with great humility lest its greatness was compromised, and permitted it to sever one of the tusks. Ganesha is also known as Aj, meaning 'unborn', an epithet for Aries (q.v.). He is said to be a brother of Kartikeya (q.v.), the presiding deity of Mars. [Ganesha is related to Sagittarius in a special way. While Sagittarius is represented as an animal body with a human head, Ganesha is depicted as a human body with an animal head, suggesting his inner preoccupation with cosmic manifestation transforming spirit into matter.] Dr. Rees gives another sea cance of Ganesha. He states Ganesha to be Indra's celestial elephant, Airavata, represented by Capricorn. (See Revelation in the Wilderness, vol. 11, p. 26) According to him, Ganesha watches the beginning of the spiritual path, he is the lord of karmic cause-and-effect, hence the binder and remover of obstacles. Ganapati, according to him, represents the manifested universe in his body, the unmanifested in his head. From another standpoint, Dr. Rees states that below his throat, Ganesha is one with Maya (q.v.), while his head represents Brahman. He associates Ganesha's mouse with Atman, the Divine Self. (See, Ibid., vol. I., p. 288) GARUDA A mythical bird vulture-like-half-man, half-bird-on which Vishnu rides. According to Puranic stories, he is the chief of the feathered race and a staunch enemy of serpents. He is born of Sage Kashyapa and Vinata, one of the daughters of Daksha Prajapati. He has a white face, a beak-like nose, red wings, and a golden body. His lustre was so brilliant that soon after his birth, the gods mistook him for Agni (q.v.) and began worshipping him. Garuda had a son named Sampati, and his wife was Unnati, or Vinayaka Kadru, another wife of Kashyapa, and the mother of the serpent race, was Vinata's great rival. Once the two wives had a dispute over the colour of Indra's horse, Uchchaishravasa, said to have been obtained during the churning of the ocean. Vinata lost and as per the condition of the wager, she was made a slave of Kadru. She could regain her freedom only if Garuda could obtain the nectar. Garuda succeeded in stealing it from heaven but not without a severe fight with Indra, its custodian. Indra recovered the nectar, but he was worsted in the fight and his thunderbolt was smashed in the broil. Garuda's son Jatayu once tried to fly up to the Sun in the sky. This burnt his wings and he fell down. He awaited his death till Rama took birth in a successive yuga, and after giving him details of Sita's abduction by Ravana and her whereabouts, left his body. His last rites were performed by Rama. Jatayu had been a friend of Rama's father, Dasharatha. The friendship began from the time Dasharatha went to the ecliptic to recover Sita from Sani (Saturn). His carriage was consumed by a glance from Saturn but Jatayu caught the falling king and saved him. (See Dowson, p. 135) Blavatsky considers Garuda as a symbol of the Great Cycle representing the periodic rejuvenation of the universe.

GHATIKA LAGNA The Ascendant in the Indian system of horoscopy which is expressed in relation with the daily sunrise and sunset time described in traditional time counts such as ghati, pala, etc. (See Time)

GAYATRI A sacred Mantra (q.v.) of the Rig Veda which is ascribed to Sage Vishwamitra. It is at one and the same time, a prayer, an invocation, and a mantra, a creative sound vibration. It consists of three parts, viz., Maha Vyahritis, Gayatri Mantra proper, and Gayatri Sirah. The first one refers to "Om bhuh, Om Bhuvah, Om Suvah, Om Mahah, Om Janah, Om Tapah, and Om Satyam." These are the seven spheres of existence. Gayatri Mantra alludes to "tat savitur varenyam bhargo devasya dhimahi dhiyo yo nah prachodayat." It means, We meditate upon the Divine Light of that adorable Sun of spiritual consciousness, which stimulates our power of spiritual perception. Gayatri Sirah consists of "Om apo jyoti raso 'mrtam Brahma bhur bhuvah suvar Om" meaning, Om is the Waters, Light, Essence, the Immortal Reality; the Physical, Intermediate and Heaven worlds is Om." A Brahmin is every aspirant seeking Truth, and Brahman, is enjoined to repeat the mantra during his morning, more importantly at dusk, and even during his midday meditations. Gayatri mantra is addressed to Aditya (q.v.), Savitri. Explaining the inner significance of this mantra, Dr. Rees states that Savitri forms an aspect of the Sun in the house, which Mercury rules on the Night-throne. Gayatri is a prayer for spiritual illumination. The mantra has 24 divisions, viz., Tat-Sa-Vi-Tur-Va-Re-Ni-Yam-Bhar-ghoh-De-Va-Sya-Dhi-Ma-Hi-Dhi-Yo-Yo-Nah-Pra-Cho-Da-Yat. These are said to be related with the 24 divisions of the soundboard of the veena, the musical instrument held by Saraswati (q.v.) who is said to be identical with Savitri. These are further associated with the 24 divisions of the path through the zodiac, and with the 24 vertebrae in the spinal column. The Gayatri mantra symbolises, according to Dr. Rees, the world of creation in its stages from midnight to morning, from morning to midday, from midday to evening, and from evening to midnight.

GEMINI Mithuna (sk). The 3rd sign of the zodiac which extends from 600 to 900 of the ecliptic. It consists of two bright stars, Castor and Pollux. They symbolise a twin. In Vedic astrology they represent a male and a female holding a mace and a harp in their hand. The sign is ruled by Mercury; it stands for divine creative energy activated by the polarisation of spirit and matter. Polarisation is an important feature of the sign. Gemini is an odd sign, classified as male by sex, hermaphrodite by temperament, airy by element, and fierce by nature. It is related with west direction. It is powerful during night. Its natural habitat is in gambling dens, pleasure haunts, and bedrooms. It imparts Mahat (q.v.), the thinking principle in its trine aspects. It activates both subjective and objective activities in its interactions. Blavatsky describes Gemini to be the stage corresponding to the ceasing of the androgynal union and the man evolving the woman out of himself as a separate entity. In Kala Purusha, the heavenly or the cosmic man, Gemini represents the neck, the upper portion of the chest and the shoulders. It stands for his courage, enthusiasm as well as the impediments and difficulties met on the evolutionary path. Gemini is considered as the bridge as well as the separating agent between spirit and matter. The synonyms of Gemini are Mithuna (the twin), Dwandwa (conflict, strife), Nriyugma (union of human kind), and such other terms pointing to the duality in life.

GEOCENTRIC SYSTEM The conception of the universe with Earth as its center. It is the system based on the pre-Galilean view of the stellar world. This unrealistic view is opposed to the Heliocentric System (q.v.) yet it does not much vitiate the validity of various astronomical coordinates, especially for their practical use. The present day Ephemeris's provide coordinates of stellar relationships as seen from Earth. With the knowledge of its limitations, the astrological findings do not need any adaptation and they do not lose their applicability.

GOCHARA The range of pasturage for grazing by the cattle; the transit or passage of a planet in relation with other planets during the course of their usual movement. At any moment of time, a planet's position is different from its natal position. This divergence requires to be taken into consideration for astrological predictions. This relationship with natal Moon, along with Sarvastaka Varga (q.v.) and astrological direction (q.v.) synchronized together indicate the precise nature of situation an individual may face due to any planetary influence.

GO-YOGA The planetary combination formed by exaltation of the lord of the ascendant, and strong Jupiter placed in its Mool Trikona (q.v.) in association with the lord of the 2nd house. It makes the individual hail from an elite family and bestows upon him happiness, attractive appearance, and high social standing.

GOLA-YOGA One of the Sankhya-yoga (q.v.). Persons born under it are poor, lazy, and idiots.

GOLAI VRITA Circumference.

GOLARDHA Hemisphere.

GRAHA Planets. In common parlance it refers to the effect of adverse planetary conjuncture.

GRAHA, POURA The nature of planets when they are in opposition to another planet. (See Graha Yudha)

GRAHAYUDHA [(Graha = planet) + (Yudha = fight) planetary warfare]. An astronomical phenomenon resulting from proximity between two planets. It affects their power to produce any result. The planets involved in this relationship are rendered unable to bestow their beneficence, and become inauspicious. Such a situation occurs when a planet other than Moon or the nodes (Rahu.or Ketu) is situated within 50 of the Sun. The planet so placed is considered Asthagatha or combust. When such a relationship takes place with Moon, it is known as Saniaagama, or combination. Any of the five nonluminaries within 50 of any other planet causes planetary warfare, or Graha yudiza, and one of the two involved in this relationship is said to be vanquished and the other is a victor. The victorious planet produces powerful auspicious effects, while the vanquished one becomes inauspicious. The house in which this phenomenon occurs is destroyed and the individual suffers throughout his life in respect to that Bhava (q.v.). There are five kinds of planetary warfare, viz., Bhedam, Ullekham, Amsumardhanam, Apasauyam, and Yuddham. Bhedain occurs when two planets are within 50 of each other though in different asterisms. When they are between 30 and 50 of each other located in the same asterism, they are in Ullekha yuddham. When such planets are within a distance of 10 to 30 of each other in the same asterism, the relationship is known as Amsumardlianam. If the planets are within one degree of the other, they are known as in Graha yuddham proper. If one of the two planets within 50 of each other is direct while the other is retrograde, they form Apasavya Yuddham. The effects of planetary warfare depends upon the conditions classified under Poura Graha, Akranta Graha, and Akrita or Yayee Graha. Poura Graha is a planet in a state of opposition to another. Akranta Graha is the overpowered, chased, or eclipsed planet. Akriti Graha is generally aggressive on the move. The Sun is Poura up to 11 a.m., Akranta at noon, and Akrita or feeble in the afternoon. Moon is always overpowered. Mercury, Jupiter, and Saturn are always in opposition (Poura), while Mars, Venus, Rahu, and Ketu are always aggressive. The effect of Graha yuddha is conditioned by the mood of these planets as indicated above. A planet with earlier longitude is said to defeat the planet ahead of it. A planet in southern hemisphere is considered defeated. But Venus is always victorious. The planet with a fairly larger orb than the other becomes victorious. (See Brihat Samhita, Chap. XVII).

GRISMAKRANTI Also known as Dakshinayan Vibhu. Summer solistice. GULIKA An invisible point considered as a son of Saturn; Mandi (q.v.) is Saturn's another son. Gulika and Mandi are sometimes said to be the same but this view is not universally accepted. Both of these are theoretical satellites, Upagrahas (q.v.), but the methods for determining their positions are different. Gulika assumes that one-eighth of the day and the night is ruled by the seven rulers of the weekdays, while the remaining one-eighth portion is not assigned to any planet. Each ruler is assigned a number according to its sequence in the week, i.e., Sun (1), Moon (2), Mars (3), Mercury (4), Jupiter (5), Venus (6), and Saturn (7). The duration of the day, if the birth is in daytime, and of the night, if the birth is in night, when divided by would indicate the duration of their rulership. The first rulership belongs to the planet ruling the day. The subsequent portions will be ruled by planets in the sequence as in weekdays. The period belonging to Saturn is the period belonging to Gulika. In case, the birth is in night, the first portion of the night does not belong to the planet of the day; it is ruled by the planet relative to the fifth day from the first day. For example, the first planetary rulership for Wednesday night will belong to Sun, and consequently Saturn's portion on this day will be the 7th portion, which will be the time for Gulika. Gulika produces good results in ,the 3rd, 6th, and 11th houses in a natal chart; in the 10th house it makes the person religious and devoted to austerities. The longitude of Gulika is worked out as in the case of ascendant, depending upon the time of birth after sunrise.

GUNAS The three primeval emanations of the Supreme Spirit, Sachchidananda, known as Sattwa (pure harmony), Rajas (pure creative impulse), and Tamas (primeval darkness, or the state of ultimate dissolution). Esoterically, they correspond to Vishnu Brahma, and Shiva, respectively, though for common people Brahma, Vishnu and Shiva represent them. Together known as Trimurti or Trinity, they represent the three qualificative attributes of the universe. These are the basic attributes or qualities of the phenomenal existence. According to Sankhya doctrine, matter, Prakriti, is nothing but a condition of perfect equilibrium of the three attributes, known as Triguna-Samyavastha (harmonious balance of triplicity). Taimini explained the three attributes as different modes of motion. These modes, for want of better words, he calls (i) the vibration which involves rhythmic motion of particles, (ii) the mobility which involves non-rhythmic motion of particles with transference of energy, and (iii) the inertia which involves relative position of particles. The discovery of equivalence and interconvertibility of mass and energy will, according to him, ultimately reveal that the nucleus of an atom is also an expression of energy, and that the ultimate bases of the manifested physical universe is nothing but motion or energy. All properties can therefore be reduced to their simplest elements such as wave, motion or li ht (Prakasha), action (Kriya), and position (Sthiti), at least for the physical universe. Dr. Taimini concludes that these three are the ideas associated with the three Gunas or Attributes.
Among the planets, Sun, Jupiter, and Moon are considered Sattwic planets, representing self-formative, pure, quiescence and rhythmic motion in life's enfoldment. Mercury and Venus are Rajasic; they are involved with self-preservation, energizing action and desire. Saturn and Mars are Tamasic planets leading to a growth process, both physical and psychological, which ultimately leads to dissolution.

GURU Teacher (sk); he who dispels darkness and ignorance; Jupiter (q.v.).

GURU-CHANDALA YOGA A planetary combination relating Jupiter and Rahu. When these two planets are associated together in a house, it produces inauspicious results. It makes the individual depraved and inclined to indulge in socially and morally unethical activities.

B.A. PART II PAPER 1.14

2006-09-10T21:14:00.000-07:00

B.A.Part II : Paper 1.15

2006-07-18T18:26:00.000-07:00

Glossary of Astrology F

FEMININE SIGNS Taurus, Cancer, Virgo, Scorpio, Capricorn, and Pisces are feminine signs. Feminine asterisms are Krittika, Rohini, Mrigashirsha, Aridra, Punarvasu, Purva Phaiguni, Hastha, Chittra, Vishakha, Anuradha, Dhanistha, Shatbhisag, Uttara Bhadrapada and Revati. Feminine signs and asterisms are related with the material aspect of life as distinguished from the spiritual aspect of it. Among the planets, Moon, Venus, and Ketu are considered feminine; Mercury and Saturn are neutrals (or eunuchs). Feminine planets need active support of other planets to produce their inherent results. Feminine signs and asterisms as well as planets have their masculine counterparts, in whose association they prosper easily and harmoniously

FIERY SIGNS Aries, Leo, and Sagittarius are fiery signs. Sun and Mars are fiery planets. They show courage, strength, determination, aggression and confidence in oneself.

FIXED SIGNS Sthira Rasi (sk). Taurus, Leo, Scorpio, and Aquarius are fixed signs. These signs radiate deep acting impulses when planets are posited there, they make decisive impact on the life of the individual.

FIXED STARS Nakshatras (sk).

FOHAT A Tibetan term representing in the universe of manifestation the ever present electrical energy and nonstop destructive and formative power. It is analogous to the Vedic concept of Agni, fire. Agni, in the Vedas, is always represented in the double aspect of force and light. It is the divine power that builds up the worlds; it is a power that acts always with perfect knowledge; it knows all forms and activities of divine wisdom. Similarly, Fohat is said to be the universal propelling vital force, at once the propeller and the resultant. Often it is said to be equivalent to the Vedic Mool Prakriti, the primeval root for all cosmic manifestation. Theosophists use Fohat to represent the active male potency of Shakti (q.v.), the female reproductive power in nature. The energy expressed by Fohat becomes important in interpreting the deeper aspects of solar impulse.

FORTUNA, PARS A term (probably) of Arabian origin. It was known even to Ptolemy. It is an imaginary point in heaven yet considered sometimes powerful as the luminaries. Pars Fortuna is worked out by adding together the longitudes of Ascendant and the Moon, and subtracting from the total the longitude of Sun. The resultant is the longitude of Pars Fortuna. This concept itself may not be available in ancient Indian astrological texts, but the essential features of it were known to the astrologers. The identity of Pars Fortuna, in terms of Vedic astrology, can be established as follows: Paras Fortuna =A+M-S=F where A is the Ascendant, M is the longitude of Moon, S, the longitude of Sun, and where F is the longitude of Pars Fortuna. The equation can also be written as F=A+T because T = M - S, where T stands for Tithi, or a lunar day. In this way, Pars Fortuna becomes a point in the horoscope as distant from the ascendant as the Sun is from Moon, measured from the ascendant. Traditional Hindu astrology regards Moon as important as the ascendant. Tithi is assigned a functional role as a magnetic point well established in traditional Vedic astrology. Pars Fortuna, in airy signs, bestows fame through literary or artistic activities. In earthy signs, it makes the individual laborious: in Taurus, it makes him work on fine arts; in Virgo, as a chemist or a printer; and in Capricorns, in medical profession. In watery signs, Pars Fortuna gives birth to successful occultists; and in fiery signs, the individuals become leaders and pioneers in different spheres of life. The results of Pars Fortuna in different houses are as follows: 1st House: Desire for self-expression and recognition of one's merit. 2nd House: Desire for power and domination over others. 3rd House: The person becomes a thinker. 4th House: Pleasant domestic environment. 5th House: Enterprising and meritorious offspring. . 6th House: Impatience and lack of self-control. 7th House: Happy married life. 8th House: Strained financial fortune. 9th House: Spiritual temperament. 10th House: The individual attains high official status. 11th House: Helpful and supportive friends and social circle. 12th House: Depression and frustration in mundane activities.

FRIENDSHIP, PLANETARY Planetary friendship is of three kinds, viz., inherent, temporary, and aggregative. The first one depends upon the basic qualities of the planets, the second on their mutual relationships in the horoscope, while the third depends upon the resulting relationships emerging from the first two kinds and determining their aggregative strength. Planets according to Sage Satyacharya, are inherently friendly with the lords of 2nd, 4th, 5th, 8th, 9th, and 12th signs from their Mulatrikona (q.v.) or Trine houses, besides the lords of their exaltation signs. Any planet occupying 2nd, 3rd, 4th, 10th, or 11th houses from it becomes its temporary friends. If a planet is situated along with another in any house, or if there is a planet in the 5 th, 6 th, 7th, 8 th, or 9th houses from it, such planets are treated as its temporary enemies. Aggregative relationship is classified under five categories, viz., very friendly, friendly, neutral, inimical, and very inimical. If two planets are friendly according to both the methods of classification, they are considered to be very friendly. If under one classification a planet is friendly with another but in the next becomes neutral, the two will be treated as only friendly. If according to one they are friendly, but inimical according to the other, they will be treated as neutrals. In case two planets are neutral according to one classification whereas under the next set of conditions they become enemies, they will be reckoned as enemies. If under both sets of conditions, two planets are neutral according to one classification whereas under the next set of conditions they become enemies, they will be reckoned as enemies. If under both sets of conditions, two planets are found to be unfriendly, they will be treated as very inimical. The, following table shows the generally accepted inherent or natural interplanetary relationships of friendship. Table 4: Inherent Friendship between Planets Planets Friends Neutrals Enemies SunMoon, Mars JupiterMercury Saturn, Venus Moon Sun, MercuryMars, Jupiter, Venus, Saturn--- MercurySun, Venus Mars, Jupiter, SaturnMoon VenusMercury; SaturnMars, JupiterSun, Moon Mars Sun, Moon, JupiterVenus, SaturnMercury JupiterMoon, Mars, SunSaturn Mercury SaturnMercury, Venus JupiterSun, Moon, Mars

BA PART II : PAPER 1.13

2006-07-16T18:05:00.000-07:00

BA PART II : PAPER 1.14

2006-07-16T18:03:00.000-07:00

dws
Glossary of Astrology E

EARTHY SIGNS
Zodiacal signs related with Earth element. These are Taurus, Virgo, and Capricorn.

EASARAPH Also known as Musarifa. A term used in Horary Astrology. It refers to a planetary combination involving two swift moving planets in which the fast moving one has overtaken the slow moving one. If the forward planet is a benefic, final success, or fruition of the action is likely a malefic overtaking. A benefic will frustrate the efforts of the individual. If both the planets are malefic, the result will be inauspicious.

ECLIPSES The obscuration of the light of Sun by the intervention of Moon in between it and Earth is known as Solar Eclipse. Two solar eclipses must be visible every year in some part of the earth, the maximum number of it may go up to five. For a solar eclipse to occur, the New Moon must be very close to a node of Moon. Total solar eclipse occurs when the surface of Sun is completely obscured by Moon, but it is not very common. The track of total eclipse never exceeds 268.7 km in width, and the never lasts more than 8 minutes. The obscuration of the light of Moon by the intervention of Earth in between it and Sun is known as Lunar Eclipse. Under its impact Moon becomes dim until it passes out of the shadow. Moon does not completely vanish, as the shadow of Earth does not completely preclude Sun's light from falling on it, due to the refraction of Sun's rays on it by Earth's atmospheric mantle. A lunar eclipse can be total or partial. Its duration can be no longer than 3 hours 40 minutes, the totality occurring only for 1 hour 40 minutes. The significance of eclipses is great in mundane astrology. The Tantrics and black magicians make special preparations during such eclipses for fulfilling their special occult objectives and for the preparations of their special charms.

ECLIPTIC The Great Circle formed by the intersection of the plane of Earth's orbit around Sun. It is the apparent path of Sun in the sky during the course of a year, In the geocentric system, which is generally adopted in all astronomical (and astrological) studies, this path is inclined to the Celestial Equator at an angle of 230 27. The inclination changes imperceptibly and is related to a cycle of 26,000 years. This variation, which is in between 210 59' and 240 36' is known as the Obliquity of the Ecliptic. All planets, constellations of the zodiac, and asterisms move, more or less, within a region of 80 on both sides of the solar trajectory making the total width of approximately 160 around the ecliptic for their annual movement. The ecliptic and the celestial equator intersect at two points, viz., points of spring, or vernal, and autumnal equinoxes. These points are relevant for determining the precession of equinoxes on the basis of which the difference between tropical and sidereal zodiacs is worked out.

EGO Self; the unified triad comprising Atma Buddhi Manas, or the duad formed by Atma Buddhi. The immortal part of man which reincarnates as man-I am I, or the feeling of I am ship. Esoteric philosophy teaches the existence of two Egos in man, the mortal, or the physical, and the Higher, or the Divine and Impersonal, calling the former 'personality' and the latter 'individuality'.

EKAWALI YOGA The planetary combination in which all planets occupy different houses in a sequential manner. It makes the individual an emperor.

ELEMENTS See Tattwas.

EQUATION OF TIME

The difference between true and mean time at any given moment. This difference arises due to Sun not always crossing the Meridian at 12 o' clock by watch. The time by watch is regulated by mean solar time, which is constant in length, and is equal to the annual mean of the true solar days. In working out a natal chart for predictive purpose, the true position of the planets is taken into account. It needs readjustment of the mean time on the basis of the equation of time to arrive at the true time. The ephemeris generally indicates the different true and mean midday times, which determine the equation of time. True solar time is worked out on the basis of this equation.

EQUINOCTIAL POINT

Sampat Bindu (sk); the points of intersection of the celestial equator and the ecliptic. Each point refers to the Sun's crossing of the celestial equator, and is known as Equinox. On this day, night and day are equal all over the world. One of these is known as the Vernal Equinox, which occurs around 21 March every year, and the other as Autumnal Equinox, which occurs around 21 September. Astrologically, Sun's rays acquire a positive impulse after vernal equinox and auspicious activities can be fruitfully initiated and beneficial results expected.

BA PART II : PAPER 1.13

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BA PART II : PAPER 1.13

2006-07-16T17:54:00.000-07:00

Glossary of Astrology E

EARTHY SIGNS
Zodiacal signs related with Earth element. These are Taurus, Virgo, and Capricorn.

EASARAPH Also known as Musarifa. A term used in Horary Astrology. It refers to a planetary combination involving two swift moving planets in which the fast moving one has overtaken the slow moving one. If the forward planet is a benefic, final success, or fruition of the action is likely a malefic overtaking. A benefic will frustrate the efforts of the individual. If both the planets are malefic, the result will be inauspicious.

ECLIPSES The obscuration of the light of Sun by the intervention of Moon in between it and Earth is known as Solar Eclipse. Two solar eclipses must be visible every year in some part of the earth, the maximum number of it may go up to five. For a solar eclipse to occur, the New Moon must be very close to a node of Moon. Total solar eclipse occurs when the surface of Sun is completely obscured by Moon, but it is not very common. The track of total eclipse never exceeds 268.7 km in width, and the never lasts more than 8 minutes. The obscuration of the light of Moon by the intervention of Earth in between it and Sun is known as Lunar Eclipse. Under its impact Moon becomes dim until it passes out of the shadow. Moon does not completely vanish, as the shadow of Earth does not completely preclude Sun's light from falling on it, due to the refraction of Sun's rays on it by Earth's atmospheric mantle. A lunar eclipse can be total or partial. Its duration can be no longer than 3 hours 40 minutes, the totality occurring only for 1 hour 40 minutes. The significance of eclipses is great in mundane astrology. The Tantrics and black magicians make special preparations during such eclipses for fulfilling their special occult objectives and for the preparations of their special charms.

ECLIPTIC The Great Circle formed by the intersection of the plane of Earth's orbit around Sun. It is the apparent path of Sun in the sky during the course of a year, In the geocentric system, which is generally adopted in all astronomical (and astrological) studies, this path is inclined to the Celestial Equator at an angle of 230 27. The inclination changes imperceptibly and is related to a cycle of 26,000 years. This variation, which is in between 210 59' and 240 36' is known as the Obliquity of the Ecliptic. All planets, constellations of the zodiac, and asterisms move, more or less, within a region of 80 on both sides of the solar trajectory making the total width of approximately 160 around the ecliptic for their annual movement. The ecliptic and the celestial equator intersect at two points, viz., points of spring, or vernal, and autumnal equinoxes. These points are relevant for determining the precession of equinoxes on the basis of which the difference between tropical and sidereal zodiacs is worked out.

EGO Self; the unified triad comprising Atma Buddhi Manas, or the duad formed by Atma Buddhi. The immortal part of man which reincarnates as man-I am I, or the feeling of I am ship. Esoteric philosophy teaches the existence of two Egos in man, the mortal, or the physical, and the Higher, or the Divine and Impersonal, calling the former 'personality' and the latter 'individuality'.

EKAWALI YOGA The planetary combination in which all planets occupy different houses in a sequential manner. It makes the individual an emperor.

ELEMENTS See Tattwas.

EQUATION OF TIME

The difference between true and mean time at any given moment. This difference arises due to Sun not always crossing the Meridian at 12 o' clock by watch. The time by watch is regulated by mean solar time, which is constant in length, and is equal to the annual mean of the true solar days. In working out a natal chart for predictive purpose, the true position of the planets is taken into account. It needs readjustment of the mean time on the basis of the equation of time to arrive at the true time. The ephemeris generally indicates the different true and mean midday times, which determine the equation of time. True solar time is worked out on the basis of this equation.

EQUINOCTIAL POINT

Sampat Bindu (sk); the points of intersection of the celestial equator and the ecliptic. Each point refers to the Sun's crossing of the celestial equator, and is known as Equinox. On this day, night and day are equal all over the world. One of these is known as the Vernal Equinox, which occurs around 21 March every year, and the other as Autumnal Equinox, which occurs around 21 September. Astrologically, Sun's rays acquire a positive impulse after vernal equinox and auspicious activities can be fruitfully initiated and beneficial results expected.

Glossary of Astrology F

FEMININE SIGNS

Taurus, Cancer, Virgo, Scorpio, Capricorn, and Pisces are feminine signs. Feminine asterisms are Krittika, Rohini, Mrigashirsha, Aridra, Punarvasu, Purva Phaiguni, Hastha, Chittra, Vishakha, Anuradha, Dhanistha, Shatbhisag, Uttara Bhadrapada and Revati. Feminine signs and asterisms are related with the material aspect of life as distinguished from the spiritual aspect of it. Among the planets, Moon, Venus, and Ketu are considered feminine; Mercury and Saturn are neutrals (or eunuchs). Feminine planets need active support of other planets to produce their inherent results. Feminine signs and asterisms as well as planets have their masculine counterparts, in whose association they prosper easily and harmoniously

FIERY SIGNS Aries, Leo, and Sagittarius are fiery signs. Sun and Mars are fiery planets. They show courage, strength, determination, aggression and confidence in oneself.

FIXED SIGNS Sthira Rasi (sk). Taurus, Leo, Scorpio, and Aquarius are fixed signs. These signs radiate deep acting impulses when planets are posited there, they make decisive impact on the life of the individual.

FIXED STARS Nakshatras (sk).

FOHAT A Tibetan term representing in the universe of manifestation the ever present electrical energy and nonstop destructive and formative power. It is analogous to the Vedic concept of Agni, fire. Agni, in the Vedas, is always represented in the double aspect of force and light. It is the divine power that builds up the worlds; it is a power that acts always with perfect knowledge; it knows all forms and activities of divine wisdom. Similarly, Fohat is said to be the universal propelling vital force, at once the propeller and the resultant. Often it is said to be equivalent to the Vedic Mool Prakriti, the primeval root for all cosmic manifestation. Theosophists use Fohat to represent the active male potency of Shakti (q.v.), the female reproductive power in nature. The energy expressed by Fohat becomes important in interpreting the deeper aspects of solar impulse.

FORTUNA, PARS A term (probably) of Arabian origin. It was known even to Ptolemy. It is an imaginary point in heaven yet considered sometimes powerful as the luminaries. Pars Fortuna is worked out by adding together the longitudes of Ascendant and the Moon, and subtracting from the total the longitude of Sun. The resultant is the longitude of Pars Fortuna. This concept itself may not be available in ancient Indian astrological texts, but the essential features of it were known to the astrologers. The identity of Pars Fortuna, in terms of Vedic astrology, can be established as follows: Paras Fortuna =A+M-S=F where A is the Ascendant, M is the longitude of Moon, S, the longitude of Sun, and where F is the longitude of Pars Fortuna. The equation can also be written as F=A+T because T = M - S, where T stands for Tithi, or a lunar day. In this way, Pars Fortuna becomes a point in the horoscope as distant from the ascendant as the Sun is from Moon, measured from the ascendant. Traditional Hindu astrology regards Moon as important as the ascendant. Tithi is assigned a functional role as a magnetic point well established in traditional Vedic astrology. Pars Fortuna, in airy signs, bestows fame through literary or artistic activities. In earthy signs, it makes the individual laborious: in Taurus, it makes him work on fine arts; in Virgo, as a chemist or a printer; and in Capricorns, in medical profession. In watery signs, Pars Fortuna gives birth to successful occultists; and in fiery signs, the individuals become leaders and pioneers in different spheres of life. The results of Pars Fortuna in different houses are as follows: 1st House: Desire for self-expression and recognition of one's merit. 2nd House: Desire for power and domination over others. 3rd House: The person becomes a thinker. 4th House: Pleasant domestic environment. 5th House: Enterprising and meritorious offspring. . 6th House: Impatience and lack of self-control. 7th House: Happy married life. 8th House: Strained financial fortune. 9th House: Spiritual temperament. 10th House: The individual attains high official status. 11th House: Helpful and supportive friends and social circle. 12th House: Depression and frustration in mundane activities. FRIENDSHIP, PLANETARY Planetary friendship is of three kinds, viz., inherent, temporary, and aggregative. The first one depends upon the basic qualities of the planets, the second on their mutual relationships in the horoscope, while the third depends upon the resulting relationships emerging from the first two kinds and determining their aggregative strength. Planets according to Sage Satyacharya, are inherently friendly with the lords of 2nd, 4th, 5th, 8th, 9th, and 12th signs from their Mulatrikona (q.v.) or Trine houses, besides the lords of their exaltation signs. Any planet occupying 2nd, 3rd, 4th, 10th, or 11th houses from it becomes its temporary friends. If a planet is situated along with another in any house, or if there is a planet in the 5 th, 6 th, 7th, 8 th, or 9th houses from it, such planets are treated as its temporary enemies. Aggregative relationship is classified under five categories, viz., very friendly, friendly, neutral, inimical, and very inimical. If two planets are friendly according to both the methods of classification, they are considered to be very friendly. If under one classification a planet is friendly with another but in the next becomes neutral, the two will be treated as only friendly. If according to one they are friendly, but inimical according to the other, they will be treated as neutrals. In case two planets are neutral according to one classification whereas under the next set of conditions they become enemies, they will be reckoned as enemies. If under both sets of conditions, two planets are neutral according to one classification whereas under the next set of conditions they become enemies, they will be reckoned as enemies. If under both sets of conditions, two planets are found to be unfriendly, they will be treated as very inimical. The, following table shows the generally accepted inherent or natural interplanetary relationships of friendship. Table 4: Inherent Friendship between Planets Planets Friends Neutrals Enemies SunMoon, Mars JupiterMercury Saturn, Venus Moon Sun, MercuryMars, Jupiter, Venus, Saturn--- MercurySun, Venus Mars, Jupiter, SaturnMoon VenusMercury; SaturnMars, JupiterSun, Moon Mars Sun, Moon, JupiterVenus, SaturnMercury JupiterMoon, Mars, SunSaturn Mercury SaturnMercury, Venus JupiterSun, Moon, Mars
N.B. The friendly relations of Rahu and Ketu are not included in the table. Some texts mention Jupiter, Venus, and Saturn to be their friends.

BA PART II : PAPER 1.12

2006-07-16T17:48:00.000-07:00

Glossary of Astrology D

DAITYAS
Titans; Descendants of Diti, a daughter of Daksha, and Kashyapa, a Prajapati (q.v.) and grandson of Brahma. Daityas were a race of demons and giants who lived in Sutala, which according to the legends, is one of the 14 lokas (q.v.). They were gigantic in form and were moved by intense sensual passion. Yet they were greatly devoted to their deities, followed Vedic rituals, undertook severe penance, and offered incredible offerings to them. Hiranyakashipu, Prahalad, Ravana, Sishupala, Virochana and Bali were some renowned daityas. Very often, the daityas were at war against the gods and interfered with their religious ceremonies; they were often victorious and the gods had to invoke divine dispensation to wrest back power. The daityas cooperated with the gods in churning the ocean to obtain the nectar from it, but the gods did not wish to share it with them. Rahu and Ketu (q.v.) surreptitiously mingled with the gods and partook a bit of it, which made them immortal. Esoterically, daityas represent resistance to spiritual forces; they enable externalization of latent faculties. In this way, they represent the opposing power required to maintain natural equilibrium and harmony. Demon est deus inverses (Daityas are gods inverted). According to Blavatsky, the daityas are demons in an adverse sense; in truth, they are identical with certain asuras (q.v.) the intellectual gods and opponents of meaningless rituals. They are antagonizing, blind forces in nature, expressed as reaction, opposition, and contrast, evil for some, good for others. Psychologically, they play an important role in discovering the concealed psychological weaknesses of neophytes before they qualify for Initiation (q.v.) in hidden mysteries.

DAKSHA Able; competent; intelligent; skilled. The Puranic being who represents creative power, a form of Brahma. He is described in detail, in almost every religious treatise in India. These descriptions often elude the readers unless the esoteric references are well understood. The Rig Veda makes Daksha spring from Aditi (q.v.) and Aditi from Daksha. To ' explain it, Roth made Aditi as eternity, and Daksha represented the spiritual power, the male energy which generates gods in eternity.The Shatapatha Brahmana identifies Daksha with Prajapati, the creator. He is considered to be a son of Brahma, one of the mind born offsprings, and is regarded as their chief. On another occasion, he is regarded to be a son of Aditi, one of the Adityas (q.v.) and also reckoned among the Vishwadevas (q.v.). The Mahabharata makes Daksha spring from the right thumb of Brahma, and his wife from his left. Almost every Purana gives important status to Daksha in human evolution. The names of his wife are variously given, e.g., Prasuti, who was a daughter of Priyavrata, and granddaughter of Manu. Daksha married Virini when he took birth as a son of Prachetasa and Marishi; Asikni, a daughter of Panchjanya, is also said to be his wife, from whom he produced 10,000 sons. From Prasuti, Daksha had, according to various statements, 25, 50, or 60 daughters, the last being the most extensively held view. Of these, ten married Dharma, thirteen Kashyapa, from whom were born gods, demons, men, birds, serpents, and all living beings. Twenty-seven of Daksha's daughters were married to Soma, Moon, and these became the asterisms (q.v.). One of the daughters of Daksha, Sati, was married to Shiva who immolated herself at her father's yajna when due honor was not accorded to her husband, and this led to a catastrophe and Daksha's head was severed and thrown into the fire, but later replaced by that of a ram. The other daughters of Daksha were married to Aristnemi, Bhrigu's son Venus, Krishashva, and Angira. In another Manvantara, when Daksha was born as a son to Prachetasa, he had seven sons, viz., Krodha (anger), Tamas (sloth, inertia), Dama (self control), Vikriti (distortion), Angiras (a Vedic sage), Kardama (sin), and Ashwa (a horse, a horse like human race, and the number seven). According to Blavatsky, the various stories about Daksha make him a personification of creative forces acting on all planes. He has spiritual power and, according to her, a male form of energy that generates gods in eternity.

DAKSHINA SAMPATA Autumn equinox.

DAKSHINAMURTI An aspect of Shiva. A mystic functionary situated, according to legends, around the Tropic of Capricorn, and guiding the influx of spiritual forces to earth. The nodes of Moon are said to be intimately connected with him.

DAKSHINAYANA The beginning of the southward sojourn of Sun after the summer solstice.

DAM YOGA See Sankhya Yoga. It makes the individual sharp witted, rich, and renowned.

DAMARU A small hour glass shaped drum like musical instrument which produces sound when twisted by the wrist. Two strings are attached to its middle, which, when shaken, strike at both the ends producing sound. A damaru is generally held by Kapalikas, the mendicants who hold a skull in their hand; the jugglers make use of it to make captive monkeys and bears dance to its rhythm. Its religious significance arises from the belief that Lord Shiva holds a damaru in one of his hands. In this context the damaru symbolizes time and rhythmical cosmic movement to its musical accompaniment. A damaru represents many aspects of Cosmo genesis: sound released from void makes manifestation possible; polarization of a point leads to duality, involution and evolution, subjective and objective manifestation, in the direction above and below. The polarization further leads to triangularisation, making trinity to emerge and thenceforth further creative impulses are generated.

DANAVA Demons.

DANDA YOGA An auspicious planetary combination formed in several ways. If Venus aspects Jupiter placed in the 3rd house, while the lord of the 3rd is in exaltation, Danda Yoga is formed. Alternatively, it takes place when all planets are placed only in Gemini, Cancer, Virgo, Sagittarius and Pisces signs. Danda Yoga makes a person respected, very rich, an able administrator, and a pious person. An inauspicious combination under the name is formed when all planets occupy only the 10th, 11th, and 12th houses; it makes the individual depraved, dependent on others for livelihood, and discarded by his kith and kin.

DARIDRA YOGA Planetary combination producing indigence and personal infirmities. Many such combinations are given in astrological texts. Some of the important ones are mentioned below: (i) Jupiter as lord of the 8th house or the 1st house exceeds the strength of the lord of the 9th house, and the lord of the 11th house is neither placed in a cardinal house nor is combust. (ii) Debilitated and combust Jupiter, Mars, Saturn, or Mercury occupies the 11th, 6th, 12th, 8th or the 5th Bhava. (iii) Saturn in 9th house aspected by malefic planet(s) while Mercury is associated with the Sun and occupies the Ascendant and has Pisces Navamsa. (iv) Jupiter, Mercury, Venus, Saturn, and Mars occupy in any order 8th, 6th, 12th, 5th, and 10th Bhavas, and the lord of the 12th house, weakened by Sun's aspect, has greater strength than the Ascendant lord. (v) Depressed Venus, Jupiter, Moon, and Mars occupy any four of the 1st, 10st, 11th, 6th, 7th , and 8th Bhavas. (vi) Venus in Ascendant in its debilitation sign, while Jupiter, Mars, and Moon are also in debilitation. (vii) The ascendant is in a cardinal sip, while the rising Navamsa is aspected by Saturn and depressed Jupiter. (viii) In the above combination (No. vii) even if Jupiter is in the 6th or the 8th Bhava in a sign not belonging to itself, the same result follows. (ix) Ascendant in a fixed sign, malefic in cardinal and trine houses in strength, and angles devoid of benefices make the individual to subsist on alms. (x) Night time birth, ascendant in a cardinal sign, weak benefices occupy angles and trine, and malefic not in cardinal houses will make the individual absolutely poor. (xi) Debilitated malefic will make the individual indulge in unethical acts, but debilitated benefices will succeed in keeping his sins concealed; Jupiter for Aries ascendant posited in the 10th house, or Mars for Pisces in the 5th will make the individual lead a disgraceful life Persons born in Daridra Yoga suffer deprivations of different intensities and meet unlucky and trying conditions of life. Their sorrows arise not only from indigence; their organs may be defective, their nature may be crafty, their speech unpleasant and they may be addicted to lust and gluttony. They earn by foul means. Their social life is dishonourable. They meet unexpected failures in life.

DARSHAN Sight; understanding; intellectual insight; a system of philosophy. Six systems of Indian philosophy, or Shad Darshan. These are based on the assumption that nothing comes out of nothing ex nihilo nihil fit so there is a beginning, and all have one and the same ultimate destiny, the emancipation of the soul from future births and existence, and its absorption into the Supreme Soul. The Shad Darhsan reaches these conclusions through different paths of intellectual enquiries, viz., Nyaya, Vaiseshika, Sankhya, Yoga, Purva Mimamsa, and Uttar Mimamsa. Nyaya, associated with Vatsyayana, is a system founded by Gautam. The word Nyaya means propriety, justice, appropriateness of conclusions. The school under this name is also called the Logical School. It refers more to the appropriateness of methodology rather than to its subject matter. It is also said to represent the sensational aspect of Hindu philosophy, because it has more pointed regard to the five senses than the other systems have and treats these external manifestations more frankly as a solid reality. Dowson considers it as the esoteric school, as the Vedanta is the esoteric. It aims to establish the nature of the Absolute, purely based on logic and reasoning. Vaiseshika was founded by Sage Kanada. He was a contemporary of Gautam. This school is supplementary to Nyaya. The two are often classed together. It assumes fewer predicables of the Absolute and lays special emphasis on specialities (Vishesa, the term to which the system owes its name, means special). It bases its approach to the Ultimate on the atomic theory of the universe. It teaches the existence of a transient world composed of aggregation of eternal atoms, an endless number of souls, and a fixed number of material principles. Their correlation and interaction of primordial cosmic evolutions take place without any directing force. They operate by a mechanical law inherent in the atom. It is a very materialistic approach to the manifest existence, yet it recognizes a Supreme Being. Sankhya, literally 'relating to number', is based on the teachings of Sage Kapila. It discourses on numerical categories and the 25 tattwas representing the forces of nature in various degrees. It explains the integration of 24 elements with Purusha, the Spirit, modified by the three gunas, viz., sattwa, rajas, and tamas; teaching the eternity of Pradhana, primordial homogeneous matter; the self transformation of nature; and the eternity of human Egos. Sankhya and Yoga are often classed together, but Sankhya seems atheistical while Yoga is manifestly theistical. Sankhya's chief goal is to establish the way to final emancipation which can be accomplished by release from the attributes and tattwas leading to the emancipation of Purusha or Soul from the fetters of phenomenal existence. A true understanding of the relationship between Purusha and Pradhana leads to the release. Yoga, popularly associated with Patanjali, is the doctrine which owes its origin to still an earlier sage, Yajnavalkya, the writer of Satpatha Brahmana of Yajur Veda, the Brihad Aranyaka, and other famous works. Yoga aims at unification of an individual with the Supreme Spirit and at control of the modification of the mind in order to attain self realisation. It lays down the eightfold path to the final attainment of Nirvikalpa Satiiadhi, when the separation of the individual is eliminated and the yogi realizes his identity and merges in the Supreme. Tremendous psychic powers are attained during this unfolding, or self-realization. Purva Minimamsa was founded by Jaimini and Uttara Minimamsa is associated with Bhadrayana Vyasa. Uttara Mimamsa is also called Vedanta, whose most prominent apostle was Sankaracharya. The term Vedanta means the end, or goal, of the Vedas. Minimamsa means deep reflection, inquiry, investigation. The object of both these schools of philosophy is to teach the art of reasoning with the express purpose of aiding the interpretation of the Vedas, not only of the speculative but also of its practical portion. The principal doctrines of Vedanta are that God is the omniscient and omnipotent cause of existence, continuance and dissolution of the universe. Creation is an act of his will, and he is both the efficient and the material cause of the world. On consummation, all beings and things merge into him. He is the sole existent and universal soul, and besides him there is no second principle; he is adwaita, without a second. An important contribution, of Vedanta is the doctrine of Avidya, the Mayavic illusion, which blinds one to the reality of the Supreme Self.

DASA Also known as planetary direction. It refers to the system according to which planetary ruler ship at any specific period of one's life is worked out. It shows the time when effective results of any planet, according to its natal position, can be experienced. Parashara enumerated 42 such dasas. The specific system applicable to any horoscope depends upon special planetary combinations in the chart. The basic consideration in all these systems is Moon's natal position in an asterism. On this basis the cyclical order of the periodicity of planetary ruler ship is worked out. Each planet is assigned a certain number of years for its ruler ship, and this number differs from one system to another. The following are some of the extensively used systems: (i) Vimshottri: It has a total of 120 years, of which Sun is assigned 6 years; Moon, 10 years; Mars, 7 years; Rahu, 18 years; Jupiter, 16 years; Saturn, 19 years; Mercury, 17 years; Ketu, 7 years; and Venus, 20 years. This planetary sequence is adhered to in the system. The first dasa is of Ketu when Moon occupies the very beginning of the first asterism, viz., Ashwini. (ii) Ashtottri: It has a total duration of 108 years. In this system, Sun has a duration of 6 years; Moon, 5 years; Mars, 8 years; Mercury, 17 years; Saturn, 10 years; Jupiter, 19 years; Rahu, 12 years; and Venus, 21 years. There is no rulership for Ketu under this system. (iii) Shodashottri: It has a complete planetary chain of 116 years. (iv) Dwadashottri system has a total of 112 years. (v) Panchottri has a complete cycle of 105 years. (vi) Shatabdika has a planetary chain of 100 years. (vii) Chaturashitisama dasa has a planetary chain of 84 years. In all these dasas, Vimshottri dasa is the most widely accepted and used system. In certain parts of India Ashtottri dasa system is also employed to a limited extent.

DASA CHHTDRA The last portion of a planetary ruler ship. This duration is often inauspicious. DASAMAMSA One-tenth division of a zodiacal sign' Each of it consists of 30 with different planets ruling and different Vedic deities presiding.

DATA YOGA A planetary combination formed by Jupiter in ascendant, Venus in 4th house, Mercury in the 7th, and Mars in the 10th house. It makes an individual very affluent and generous.

DATTAKA PUTRA/ POSYA PUTRA Adopted child.

DEBILITATION Also known as Neecha. It represents the weakest position of a planet. At this position the auspicious effects of the planet are eliminated unless cancelled by Neecha Bhanga Raja Yoga (q.v.). The planets are debilitated as follows: Sun in Libra, 100; Moon in Scorpio, 30 Mars in Cancer, 280 Mercury in Pisces, 150; Jupiter in Capricorn, 50; and Venus in Virgo, 270; and Saturn in Aries, 200. Debilitation of a planet occurs 1800 away from its exaltation point.

DECANATE One-third portion of a zodiacal sign, equal to 10' each.

DECLINATION Kranti (sk). The angular distance of a heavenly body from the celestial equator measured on the Great Circle, or Meridian, passing through the Celestial Pole and the body. Declination of stars changes very slowly due to the effects of the precession of equinoxes (q.v.) whereas that of a planet changes markedly over a short period.

DEEPTAMSA Range of an expecting planet; the focal point of an expecting planet; the orb within which the aspect of a planet can be effective. The 7th house aspect of a planet means transference of its influence to the 7th house from which the planet is situated. It implies transference to the entire range of 300 of the house. In actual practice, it is not so. A planet placed towards the end of a sign does not effectively aspect a planet located towards the beginning of the seventh sign from it, though it is generally stated to be doing so. Deeptamsa indicates the area of maximum impact of an expecting planet. It is 150 for the Sun, 120 for Moon, 80 for Mars, 70 for Mercury, 90 for Jupiter, 70 for Venus, and 90 for Saturn. The area of maximum impact extends over 1800 ± Deeptamsa.

DEHAM A term used in Kala Chakra Dasa (q.v.). If differs for different quarters of an asterism. (Different related concepts are described in detail under Kala Chakra Dasa)

DESCENDANT The house opposite to ascendant. It represents the western direction in the sky, the region where the planets set down the horizon. In predictive astrology it represents the 7th house.

DESHANTAR Longitude.

DETRIMENT Position of a planet opposite to the sign of its ruler ship.

DEVARISHIS Also known as Devarshis. The sages of the highest order. Either they are mind born sons of Brahma, e.g., Narada, or those who have, by their austerities, attained the exalted status of demigods. They dwell in the region of gods.

DEVAS Shining ones. Gods dwelling in Indra's kingdom.

DEVAVIDYA Divine wisdom. A term used by Narada (q.v.) which he included among the various subjects when he told Sanat Kumar what he had learnt to prove his preparedness/eligibility for receiving further instructions from him. The nine subjects mentioned on this occasion, besides the Vedas, were history (including Puranic stories), grammar and philosophy (Nirukta), the knowledge of helping the Pitras (q.v.) and ancestors, mathematics, the science of manifestation, the knowledge of hidden wealth (Nidhi), logic and debate, ethics and Devavidya. The last implied either the secret of existence and functioning of 8 Vasus, 11 Rudras, 12 Adityas, vidyuta (electricity), and the gods of the oblations of yajnas totaling 23, or the working of these gods which refers to the laws and their operations relating to physical sciences.

DEVATA A divine being; god. Devata includes many grades of celestial beings from the highest cosmic powers to a large number of beneficent inferior nature spirits.

DEVA YONI Of divine birth. A general name for those who belong to the realm of gods.

DEVENDRA YOGA A planetary combination formed by ascendant placed in a fixed sign, ascendant lord in 11th, the lord of 11th in ascendant, and the lords of 2nd and 10th houses in mutual exchange. This combination is powerful in making the individual extremely beautiful (handsome like Indra), loved by pretty women, owner of vast wealth and villas. He attains a very high social status.

DEVI The female cosmic power. She is worshipped both in her mild forms (i) representing Uma, the light; Gauri, the brilliant; Jagatmata, the mother of the world, and so on; and (ii) in her fierce forms such as Chandika, the fierce; Durga, the terrible, or the unconquerable; Kali, the black, and so on. Various names had been given to this power and it is worshipped for obtaining quick divine favors.

DEVYANI Daughter of Shukra (Venus), and wife of Yayati, a mythological king of ancient India. DHANA KARAKA The planet producing wealth, viz., Jupiter.

DHANAYOGAS Planetary combinations for wealth.

BA PART I : PAPER 3.14

2006-07-15T18:17:00.000-07:00

MATHEMATICAL ASTROLOGY 2

Celestial latitude :
The celestial latitude of a heavenly body is the angle subtended
by the perpendicular arc from the heavenly body to the ecliptic. The
celestial latitudes vary from 0° to 90° on either side of the ecliptic and
letters ‘N’ and’S’ are suffixed according to their position towards north/
south of the ecliptic.

Right Ascension :
The right ascension of a heavenly body is the angular distance of
the arc measured along the celestial equator from the vernal equinox
(movable first point of Aries) to the foot of the perpendicular drawn on
the equator from the heavenly body.

Declination:
Declination of a heavenly body is the angle subtended by the
perpendicular arc from the heavenly body to the celestial equator. The
declination vary from 0° to 90° on either side of the celestial equator
and the letters W’ and’S’ are suffixed according to their position towards
north or south of the celestial equator.
The definitions in paras are explained with the
help of a diagram as ABOVE

In the figure - , ABC is the celestial equator, DEF is ecliptic, 0 is
the centre of the earth/celestial sphere. N and S are celestial poles.
P and Q are poles of ecliptic.
X is a heavenly body/star.
XG is the perpendicular arc on ecliptic.
XH is the perpendicular arc on celestial equator.
M and L are movable first point of Aries (vernal equinox) and first
point of Libra (Autumnal equinox)
Celestial longitude of the star = angle subtended by the arc MG
Celestial latitude of the star = angle subtended by the arc XG
Right Ascension (R.A.) = angle subtended by the arc MH
Declination = angle subtended by the arc XH

Horizon circle:
The circle where the earth and the sky appear to meet is called
the Horizon. It depends on the power of the telescope/eye of the observer,
how much big is this circle. The plane of this circle where it intersects
the celestial sphere is the Horizon circle.

Zenith:
The plumb line of the place when produced upwards, the point
where it meets the celestial sphere is known as zenith of the place. In
other words the meeting point of a straight line from the centre of the
earth and passing through the observer, with the celestial sphere is zenith.
It is one of the two poles of the Horizon circle.

Nadir :
The point of intersection of the straight line passing through the
foot of the observer and the centre of the earth, with the celestial sphere
is called Nadir. It is a diameterically opposite point of zenith on the
celestial sphere. It is the second pole of the Horizon circle.

Verticals :
Secondaries to the Horizon circle are called verticals. The great
circles passing through the Zenith and Nadir are verticals. These are
perpendicular to the Horizon.

Celestial Meridian:
A great circle on the celestial sphere passing through the observer’s
zenith and the celestial poles is called the observer’s celestial Meridian.
This Meridian intersects the horizon at two points. These points indicate
Elements of Astronomy and Astrological Calculations
the North and South direction of the observer.

Altitude :
Altitude of a heavenly body is the angle subtended by the
perpendicular arc from the heavenly body to the horizon. In other words
the angle of the arc of the vertical from the heavenly body to the horizon
is the altitude of that heavenly body.

Azimuth:
Azimuth of a heavenly body is the arc intercepted on the horizon
between the foot of the vertical drawn through the body and the meridian
i.e. NortiV South point. The North or South point from where it is
measured should be mentioned. If the foot of perpendicular is in the
East of the North/South point ‘E’ should be suffixed to the Azimuth. If it
is towards west W may be suffixed.

Prime Vertical :
The vertical circle which is making 90° angle with the celestial
meridian is called Prime Vertical. It cuts the horizon at East and West
points. The direction towards these points is East/West of the observer.
3.19 The definitions ARE explained through
diagram.

0 is the observer at the centre.
Z is Zenith.
R is Nadir.
P & Q are North and South poles
X is a star (heavenly body)
NWHSE is the Horizon.
PZQ is the celestial meridian meeting the horizon at S and N
S and N are thie South & North points of observer.
ZERW is the Prime Vertical.
ZXHR is a vertical throuth X.
Altitude = angle of the arc HX
Aizmuth = angle of the arc SH (W) or NH (W)
measured from South point or North point.

Declination circles and Hour circles:
Secondaries to the equator (The circles passing through the North
& South poles) are called Declination circles because the declination of
heavenly bodies are measured along these circles.

Hour angle:
The angle which the declination circle through a star makes with
the celestial meridian is called the hour angle of the star.
The time interval between two successive crossing of the meridian
by a star is one sidereal day of 23” 56”” 4” (in solar hours).
In the figure -7, X is a star.
P & Q are the North and South poles.
AB is celestial equator.
NKSJ is the Horizon of the observer.
PXH is the declination circle of the star.
DJEXK is the circle parallel to the equator, in which the star appeals
to revolve daily due to earth’s rotation. It rises when it comes at J and at
maximum altitude at E and sets at K.
PZEBSQ is the observer’s meridian.
PXH is the meridian of the star. It is also called the declination
circle through it.
Hour angle of the stffr is the angle between the meridian
Elements of Astronomy and Astrological Calculations 21
of the star and the observer’s meridian. Here angle HPB or angle
XPE is the hour angle of the star. This angle is converted into time unit
al.so.
360° = 24 sidereal hours
15° = I sidereal hour
1° = 4 sidereal minutes.
For the sun it will be solar daus and hour’s otr ac tho c.m alcn

moves about 1° in a day.
3-22 Paras 3.22 to 3.25 will be explained in chapter X. Here the
definitions are given.

Inferior Conjunction:
An inner planet (Mercury and Venus) is at inferior conjunction
urhen it Is i” between the sun and the earth and its longitudes are equal
to that ofthe sun. The planet is nearer to the earth at this time.
~93 Superior Conjunction:
· L time when the inner planet is at greatest distance (the sun is
‘n between i+>o ~i-.--.
· “~ Hiaiiet ana the earth) and the longitudes of the planet

and the sun are equal, the planet is at superior conjunction.

Conjunction:
When an outer planet (Mars, Jupiter, Saturn etc.) are at greatest
distance i.e. the sun is in between the planet and the earth and the
longitudes of the planet and the sun are the same, the planet is at
conjunction.

Opposition:
An outer planet is nearest to the earth i.e. the earth is in between
the planet and the sun and the difference in longitudes of the sun and
the planet is 180°, the planet is said to be in opposition.
m
Thttig.l

(b)
4.1 Different kinds of unite tot measuring distances, weight,
time etc were prevailing in ditfierent countries. Now uniformity among
these units is observed In most of tHie tountries and the units of distances
and weight are mostly of multiples of 10. The basic unit of time are
taken as Gregorien Calender year, Hour, Minutes and seconds etc. We
shall see the various uriitS Of tirhS prevailing in India.
(a) 6 Pran = I Ral (Vinadi) = 24 seconds
60 Pal = I Ghati (Nadi) = 24 minutes
60 Ghati = I day (civil day)
21,600 Pran = 86400 seconds = I day
100 Truti = I Tatpar
30 Tatpar == I Nimesh
ISNimesh = I Kashtha
30 Kashtha = I Kala
30 Kald = I Ghati (Ghatika)
2 Ghatika = I Muhurta
30 Muhurta = I day = 60 Ghattka
60Anupal = I Vipal
60Vipal= iPa60 Pal = I ghati

2- Ghati = I hour
7- Ghati = I Prahar = 3 hours.
8 Prahar = 60 Ghati = 24 hours = I Ahoratri (I day)
15 days = I Raksha
2 Rakshas = I Month
12 Months = I year

BA PART I : PAPER 3.13

2006-07-15T17:41:00.000-07:00

MATHEMATICAL ASTROLOGY

Definitions

Plane:

When a plane surface is extended, it is called a plane. It has got
only length and breadth and not the width. It is a two dimensional
figure. Three points which are not in a straight line, determine a plane.
Its examples are the upper part of the floor, top of the table etc.

Curved surface:
All the points of a curved surface do not lie in a plane for example
surface of a cone, surface of a ball etc.

Circle:
All the points of a circle are equidistant from one point. That
point is the centre of the circle. The distance of centre with any point on
the circle is called radius. A straight line passing through the centre and
meeting the circle at two points opposite to each other is called diametet

Sphere:
If a semi-circle is rotated around its diameter, the three dimensional
figure formed is called a sphere. All the points on the surface of a
sphere are equidistant from the centre and this distance is known as
radius. Football and Tennis balls are its examples.

ElliPse:
FIGURE 1

Ellipse is a figure of two dimensions and is like an egg. Fix two pins I
I
c

on the board, loop the string tightly stretched. The figure drawn is an
giijpge. In figure-I the points F and H where the pins arc fixed arc the
foci of the ellipse. Let the few points on the ellipse be AGBCD and E,
HC + CF = HD + OF = HE + EF = HA + AF = HG + GF =
HB+BF
It is commonly used in Astronomy.

Great Circle:
A great circle on the surface of the sphere is that circle whose
plane passes through the centre of the sphere. This circle divides the
sphere into two equal parts and its diameter passes through the centre
of the sphere. The circle made on the suface of an apple or an orange,
when they are cut from the middle, is a great circle.
In figure -2, C is the centre of the sphere and circle ABD is a great
circle, whose diameter ACB is passing through the centre C.
It is evident that great circles on a sphere are equal in magnitude.

Small circle:

A plane which docs not pass through the centre of the sphere
makes a small circle at the surface of the sphere. As such these circles
2Ve maller than a great circle and are called small circles. In fig - 2,
re e EHF ‘s a small circle as its diameter does not pass through the
cen~ee C.

Pole
:
A straight line drawn perpendicular to the plane of a great circle
and passing through the centre of the circle/sphere meets the sphere at
two points. These points are the poles of the great circle, one is above
the great circle and the other below it. In figure - 2, N and S are the
poles ofgreat circle ADB.

Properties of a great circle and poles:
(a) Great circles passing through the poles of a great circle are
called secondaries to the later circle. These secondaries cut the great
circle at right angles. In figure - 2, ADB is a great circle and its poles are
N and S. The great circles NLS and NMS arc secondaries and the angle
between them at L and M are right angles.

(b) Every great circle has two poles on the sphere in opposite
directions.

(c) A pole has only one great circle.

Axis:

Axis is a sfaaight line passing through the poles of a great circle
and its centre. In figure - 2, NCS is the axis of great circle ADB. in
Astronomy axis is a line around which a planet rotates.

Shape of the earth:
Earth is a spheroid like the orange. It is a bit flat on the poles.

Terrestrial equator:

Torroctrial oniiator is an imaoinarv oreat circle on the surface of
the earth which divides the earth in two equal hemi-spheres and it»
poles are in the centre of both the flat portions. It the sphere in iiguw -
2 is taken as earth, the circle ADB is the terrestrial equator N and S aw
· L. -i. TU„ rv\~innn ;Ihn„o thic oniiator is called the Northern heiTli-

sphere and the lower one as Southern hemi-sphere. NCS is the axis of ‘
the earth and C is its centre. ‘”

Terrestrial latitude:

lo find the position of a place on the earth, we require a set erf W
coordinates which are called latitude and longitude. I
Imagine small circles on the surface of the earth parallel to tbi~j
equator. The centre of all these circles will lie on the axis of the earth. 11*1
figure - 3, ACB is the diameter of the equator and NCS is the axis of ~»l
earth. M is a place on the earth. EMF is a small circle parallel to tf~i
equator. NMRS is a great circle which intersects the small circle at Mwell as the equator at R at right angles. Angle MCR (which is in a pl~l
perpendicular to the equator) is the terrestrial latitude of the place M. It
is the latitude of all places lying on the small circle EMF. The places
north of the equator have their latitudes between 0° to 90° (N) and
those in the southern hemisphere have their latitudes between 0° to 90°
(s).

Tropic of Cancer:

Tropic of Cancer is an imaginery line round the surface of the
earth parallel to the equator at an angular distance (latitude) of 23° 27’
(N). The sun shines at the head at mid-noon on about 21st June every
year. The sun enters sayana Cancer sign at this time. It is the reason of
naming this line as Tropic of Cancer.

Tropic of Capricorn :
When the sun goes maximum towards south on its orbit, it shines
above the head at places whose latitudes are 23° 27’ (S) and the
oedination of the sun becomes 23° 27’ (S). This small circle at 23° 27’
~ * “ tailed Tropic of Capricorn as the sun enters the sayan Capricorn
“rgn. This happens about 23rd of December every year.
4.11 Terrestrial Meridian:
‘ ~ Ihe Sreat circles on the surface of the earth and passing through
and other semi-the poles N and S are called terrestrial meridians of the
~iD”eS from which they are passing.

Prime Meridian:
To divided the earth between northern and southern hemispheres,
equator is there whose latitude is zero but for the starting point of
longitudes a problem arises as to which meridian be taken as the starting
point. In olden times the meridian passing through Ujjain used to be
taken as the Prime-meridian (zero degree meridian). Now a days the
meridian passing through the Greenwich observatory near London, is
considered as the Prime-meridian and the counting of longitudes starts
from this meridian.

Terrestrial longitude:
Angle of the arc intercepted at equator between the Prime-meridian
and the meridian of a place is known as terrestrial longitude of that
place. If the place is in the east of the Prime-meridian the longitudes arc
Eastward ‘E’ is suffixed after the degrees of longitudes and in case of
West W- is suffixed. Longitudes can be 0° to 180° (E) or 0° to 180° (W).
In figure -3, G is Greenwich and NGQS is the Prime meridian.
The longitudes of M is the angle QCR (E) as it is in the east of Greenwich.

Standard Meridian:
Every country/zone is not only spread from North to South but
from East to West also. The earth rotates around its axis from West to
East and completes one rotation in one day i.e. 24 hours. Therefore,
the sun appears moving from East to West daily. The places which are
in the east will have their mid-noon earlier than the places in the West,
resulting in the difference of local time. Local time of the places in the
cast will be ahead of the local time of the places in the West.
A problem arises that there will be difference of time at the places
east and west of a country/zone and the time schedule of trains,
Aeroplanes, TV. etc. cannot be framed. A person travelling from cast
to west or vice-versa will have to adjust his watch frequently due to
difference of local time. It was solved by finding out a way that in a
country/zone a meridian is chosen whose local time will be followed
throughout the country/zone and the wordly affairs are regulated
according to it This meridian is called the standard or central meridian
of the country/zone and its local time is said to be standard time of
that country/zone.
m

Celestial sphere:
If air is pumped into a balloon, its size increases gradually. Similariy
the earth may be projected into the space, the surface of this projected
sphere is known as celestial sphere. The centre of the earth is the centre
of the celestial sphere.
It is also defined as an imaginary sphere in the sky, centered on
the earth.

Celestial poles:
The place where the North and the South poles of the earth
meet the projected sphere (Celestial sphere) are the celestial North
and South poles. North pole is near Polaris and is directly above North
pole of the earth.

Celestial Equator:
Celestial equator is defined as the intersection of the earth’s
equatorial plane with the celestial sphere.
Celestial equator is a great circle on the celestial sphere, midway
between the poles. The place where the projected earth’s equator meets
the celestial sphere is the celestial equator.

Ecliptic:
The apparent annual path of the sun among the stars is known as
its orbit. When this orbit is expanded and the great circle formed by its
intersection with the celestial sphere is known as ecliptic.
Acually earth is revolving around the sun. The place where the
plane of earth’s orbit meets the celestial sphere is the ecliptic. The plane
of earth’s orbit is the plane of ecliptic. Mean angle between the planes
of ecliptic and celestial equator is 23° 27’. The angle between these two
plains varies from time to time and is called the obliquity of ecliptic.
In figure - 4, APB is the celestial equator and EQF is the ecliptic.
C is the centre. The angle between their planes or say diameters i.e.
23°27’

Zodiac:
Our ancestors observed that the Moon and Planets were never at
a great angular distance from the ecliptic. They, therefore, conceived
an imaginary belt in the heavens extending about 9° on either side of
the ecliptic. This belt is known as zodiac. Moon and other planets are
found in this belt. Pluto sometimes goes out of this belt. The earth and
the sun are naturally in the middle of this belt which is ecliptic.
In figure - 4 of the celestial sphere, EQF is the ecliptic; JK and GH
are circles parallel to the ecliptic at a distance of 9° above and below it.
This belt JKHG is called as zodiac. In other words the space covered by
JEG moving round the celestial sphere is zodiac.
The definitions AS GIVEN ABOVE have been explained by a
diagram .

Celestial longitude:
The celestial longitude of a heavenly body at any time is the angle
of the arc measured along the ecliptic, from the first point of Aries to
the foot of the perpendicular drawn on the ecliptic from the heavenly body.

BA PART II : PAPER 1.11

2006-07-14T18:41:00.000-07:00

Glossary of Astrology D

DHANISHTHA The 23rd asterism extending from 2930 20' to 3060 40' of the zodiac. It is ruled by Mars and its presiding deities are the eight Vasus (q.v.). Its primary attribute is Sattwa. It is classified as a farmer by class, lion by species, aquatic by animal type, and demonic in temperament. It is associated with the eastern direction. It bestows occult attainments on those who are on the spiritual path, while for the men of the world, it leads to deprivation of material conveniences with a view to pushing them towards their egoic destiny.

DHANU Bow. The ninth sign of the zodiac, Sagittarius. It extends from 2400 to 2700 of the ecliptic. It is symbolized by a centaur, a mythical horse like creature with a human torso which holds a bow with an arrow on it pointing towards the sky. Sagittarius is the mysterious center of radiation for cosmic evolution with stored latent energy which is released gradually as and when humanity is prepared to absorb the same. This impulse entails much hardship inherent in the process but the corresponding spiritual advancement is also commensurate with the difficulties confronted. In Hindu scriptures, Arjuna, the hero of the Mahabharata, who is also known as Dhanvi, meaning one who holds the bow and the arrow, represents this phase of inner enfoldment. Dhanu, as a zodiacal sign is characterized as a male indicating its quality of taking positive action. It is considered a common sign (Dwiswabhava) which indicates its capability for dynamicism as well as remaining perfectly still, passive. It is fiery in element, fierce in temperament, and strong during the day. Its favorite haunts are mountainous regions. Jupiter rules over it. It provides spiritual impulse for radical transformation. The sign produces a radical transformation in one's life, marked change in temperament, cataclysmic situation in one's pattern of living, and much widening of social relationships. The future of Sagittarius ascendants lies not in enjoyment of worldly pleasures but in discharging personal, household, and social obligations. Although they struggle throughout their life, they receive unexpected support as well. A part of their life is bright, the other very dark. The chief stimulus in their life comes from their Atman, the very core of their being represented by the Sun which is, however, still very far away.

DHARMA Moral code; religious rites; righteousness; that which holds together and protects from dissolution; one of the four major motivating impulses for living beings, the other three being Kama (desire), Artha (gains), and Moksha (liberation). The eldest of the Pandavas, Yudhishtra, the hero of the Mahabharata, as well as Yamaraja, the god of death, are also called Dharma. It is also the name of an ancient sage, sometimes classed among the Prajapatis, who married ten (according to some authorities, thirteen) daughters of Daksha and had numerous children. Wilson has stated that these children were manifestly allegorical, being personifications of intelligence, virtues, and religious rites.

DHARMARAJA Yama, the king of the dead. It is also a title of Yudhishtra, the eldest of the Pandavas (he is mythically stated to be a son of Yama). The two are also known as (merely) Dharina, to suggest them to be the embodiments of righteousness.

DHARMAYOGA A planetary combination constituted by the occupancy of Jupiter and Venus along with the lord of the 2nd in the 9th house. It makes the person very pious, fond of warfare, chivalrous, and the commander of an army. He also becomes rich and charitable.

DHATA Tenth in the cycle of 60 Samvatsara (q.v.). It is ruled by Brahma. The individual born during this year becomes rich, materialistic, libidinous, interested in cattle breeding and wealth. He is often religious as well.

DHRISHTA KETU Names of certain Puranic kings, such as (i) a son of Dhrishta Dyumna, (ii) a son of Shishupala, king of Chedi, and an ally of the Pandavas, (iii) a king of Kekayas, also an ally of the Pandavas, (iv) a son of Satyadhriti, and (v) a son of Nriga. The name has no relationship with Ketu, the southern node of Moon.

DHRUVA Fixed; immovable; the pole star; the pole of any great circle; the stem of a tree. It refers to the axis on which the Earth rotates. It represents the North Pole, and is the centre of cosmic centripetal energy making the South Pole the centre of centrifugal force. In ancient mythology, Dhruva was described as an asura (q.v.). According to Vishnu Purana, the sons of Manu Swayambhuva were Priyavrata and Uttanpada. The latter had two wives; the favourite Suruchi was proud and haughty, and the second, Suniti, was humble and gentle. Suruchi had a son named Uttama, and Suniti gave birth to Dhruva. While quite a child, Dhruva was contemptuously treated by Suruchi, and she told him that her own son Uttama alone would succeed to the throne. Dhruva and his mother submitted, and he declared that he wished no other honors than such as his own actions should acquire. He was a kshatriya, traditionally engaged in selfless, creative activities intended for protecting the social order, both from internal disorder and external aggression. Aroused by his inner impulse he left the royal palace, met the Saptarishis, and learnt from them spiritual austerities. On being pleased with his penance, Vishnu touched Dhruva's forehead with his conch shell, a symbol of cyclical cosmic evolution and fixed him as the Pole Star. He has the patronymic Authanpada, and he is also called Grahadhara, meaning the stay, or the pivot, of the planets. The mystic significance of the Pole Star is described to some extent by H.P. Blavatsky. She stated that the seven Prajapatis (q.v.), charged with the task of evolving various root races are intimately linked with the Pole Star. The centenary impulses of the cosmic spark which produce various phenomena through cosmic forces arise from this central seat of inner spiritual power. She highlighted the Seven Regents who enclose within their circle the world of senses, and represented as the seven planets, the seven invisible spirits, the seven seers, and other centenary influences, all related with Dhruva. She emphasized that the visible Sun, Moon, planets, and stars derive their power not from the eternal sustainer of their luminous life which exists as it were behind all these phenomena but in their case strongly tethered to the central fountainhead, Dhruva, the Pole Star. The Vishnu Purana mentions that there are certain special radiations related with Dhruva. The four stars, viz., Agni, Mahendra, Kashyapa, and Dhruva, placed in the tail of Shishupala, the Ursa Minor, produce extraordinary results when viewed in a certain way. The sight at night of the Pole Star and of the Shishupala constellation is said to expatiate all sins committed during the day. According to a Puranic story, Vishnu was so pleased with Dhruva that having placed him in the sky, he blessed him as follows: O Dhruva! I bestow to you that tenacious status which transcends those of Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn, all asterisms, the Seven Regents, and all the gods wandering in the sky. Many of the gods exist for four yugas (q.v.), some for a Manvantara (q.v.) but to you I give the position for a Kalpa (q.v).* *[N.B. A Kalpa is equal to 1,000 Mahayugas, lasting for 4,320 million human years, which represent one day of Brahma.]

DHUMA Smoke; a meteor. A concealed planet whose position is worked out by adding four zodiacal signs (i.e., 4 X 300) and one asterism (i.e., 130 200) to the longitude of Natal Sun. Dhuma is a powerful but inauspicious malefic.

DIGBALA [Dig (direction) + Bala (strength, power)]. It refers to the strength of a planet acquired due to its location in a specific direction in a horoscope. It is worked out in several ways. According to one method, Jupiter and Mercury acquire full strength in the east (ascendant), Sun and Mars in the south (M.C., or the 10th house), Saturn in the west (descendant, or the 7th house), and Moon and Venus in the north (the 4th house). These positions bestow full scope to these planets to express their potential. They enjoy maximum directional strength in these places. Opposite to these directions, they obtain the minimal strength. According to another system, the Sun acquires maximum Dig Bala in the north (the 4th house) from Mars; Jupiter, in the west (the 7th house) from Mercury, or the east (the 1st house) in relation with Saturn, or the south in relation with Venus and Moon. There are some other variations in the above rule. Varahamihira gives Dig Bala to various Bhavas (q.v.). If the 7th (west or the descendant) Bhava is occupied by a reptile sign, i.e., Scorpio, its Dig Bala is full. A biped, e.g., Gemini, Virgo, Libra, first half of Sagittarius or Aquarius, gets their directional strength in full; in 1st house in relation to the ascendant. Watery signs such as Cancer and Pisces have their full Dig Bala in 4th or the north, and the quadrupeds, viz., Aries, Taurus, Leo, second half of, Sagittarius and the first half of Capricorn attain full Dig Bala in 10th or the south.

DIGNITIES Status of a planet. It is of two kinds, viz., Naisargika, the inherent, and Tatkalika, the accidental. Lordship of a sign, or exaltation of a planet bestows to it inherent dignity while its occupancy of a mundane house, such as the cardinal, trine, etc., provides it temporary dignity. Planets situated close to the cusp of 1st, 10th, and 7th houses are temporarily dignified. Houses congenial to the nature of a planet, e.g., 4th house for Moon, 3rd for Mercury, 5th for the Sun, and 9th for Jupiter add dignity to them.

DIKSHA Initiation. Spiritual teaching imparted directly by a (qualified) teacher at a special mystical ceremony, revealing secret laws of nature.

DIRECTION According to Directional astrology, the timing of events likely to occur at different ages of an individual is worked out in a particular manner which is denoted by this term. It indicates the planetary ruler ship during a particular period in one's life when the special effects of the planet can be experienced.

DIRECT MOTION The normal direction of planetary movement. It is especially important to note the time when a planet assumes this direction at the conclusion of its retrogression. The change in direction is significant for predictive purposes.

DISPOSITION The planet which executes the will of another planet is known as its depositor. The ruler of the sign in which a planet is placed becomes the executor of the results of the former. For example, if Mars is located in Aquarius, then Saturn, the lord of Aquarius, becomes the 'depositor' of Mars. It implies that the directional period of Saturn (that is, during the Dasa period of Saturn) this planet will (also) produce the results normally expected from Mars in Aquarius.

DITI Cutting; splitting; division. A goddess or personification in the Vedas who is associated with Aditi (q.v.), and seems to be the antithesis to her. Aurobindo states that Diti, also called Danu, means division, and the obstructing powers or Vritras are her children, Danus, Danavas, Daityas, while Adit is existence in its infinity and the mother of gods. Diti had two powerful sons, viz., Hiranyaksha and Hiranyakashyapu. The former was killed by Vishnu in the form of a wild boar, and the latter in the form of half lion and half man. Having lost her children, the Vishnu Purana describes how Diti begged Kashyapa for a son of irresistible prowess able to destroy Indra; she insisted on the sage fertilising her womb at dusk even if the time was not auspicious. Kashyapa asked her to control her emotions and await a favourable time, but Did was insistent. Her imploration was acceded tobut with a condition. Diti was asked to follow the rules of purity and observe the austerities for a period of hundred years, during which duration she should hold the foetus. She assiduously observed the conditions. But Indra knew of the approaching danger, so he went to her and attended upon her in great humility, watching for any slip on her part so as to destroy the foetus. One night, Diti retired to bed without washing her feet. This was a transgression and it gave an opportunity to Indra to destroy his impending adversary. With his thunderbolt he divided the foetus in her womb into seven portions. Thus mutilated, the child cried bitterly, and Indra being unable to pacify it, became angry and divided each of the seven portions into seven, thus forming 49 swift moving deities called Marutas. (Maruta comes from Ma-roditi meaning 'weep not’ which Indra is, supposed to have told the crying children to quieten them). Diti's son Hiranyakashyapu had a daughter named Sinhika, who was married to Viprachiti. He was the chief of the Danavas. They gave birth to Rahu, the north node of Moon.

DREKKAN One-third division of a zodiacal sign, equal to 100 each. In each sign, the first division is ruled by the lord of the sign, the second by the lord of the 5th sign from it, and the last by the lord of the 9th from it. The three presiding deities of various dekkans are Narada, Agastya and Durvasa.

DRIG DASA A system of planetary ruler ship (cf. Dasa System). It is specially adopted in Jaimini Astrology (q.v.). It is related with aspects of the sign from which it derives its name. The aspects under this system are decided according to Jaimini tenets for the same and the ruler ship of the signs refers to the ruler ship of the planets owning the sign. Under it, the 9th house gets the initial ruler ship, followed by the sign expected by it. The 10th house sign gets the next turn, followed by the sign expected by it. Subsequent ruler ships continue this order of sequence. Whether the signs are cardinal, fixed or common, it is important in deciding the forward or reverse aspect. Cardinal signs have reverse aspects while fixed signs aspect ahead. Odd common signs, e.g., Gemini and Sagittarius, aspect forward, and even common signs, like Virgo and Pisces, have reverse aspects. With regard to duration, the lords of Sagittarius, Pisces, Gemini, and Virgo get 9 years each; Capricorn, Taurus, Leo, and Scorpio get 8 years each; while Aries, Cancer, and Libra get 7 years each.

DRIK BALA Strength derived from planetary aspects. These are feeble within 3000 (i.e., two houses behind it) to 300 (i.e., one house ahead of it). The maximum strength is obtained at 1800 (the 7th sign ahead of it). The general rule is slightly modified in relation with Jupiter, Saturn, and Mars. The differences in drik bala is also due to the planets half and three quarter aspects. Drik bala is full at 1800 and is nil at the sign in which the planet is situated; it is 25 per cent at 600 ahead, 75 per cent at 900 ahead, after which it declines to 50 per cent at 1200 and becomes nil at 1500. Between 1500 and 1800, the drik bala, or the Aspect Strength, gradually increases to the maximum.

DRISHTI Aspect (q.v).

DURGA The invincible; inaccessible; the wife of Shiva; an epithet of Parvati. The name Durga is derived from a special manifestation of her which occurred to restore the balance disturbed by the ravages caused by the demon Durgam. She succeeded in the insuperable task of subduing him. Durga is represented as the fierce aspect of the adorable goddess Lakshmi. She is represented with 8 hands and occasionally with 16 heads, and rides a tiger, which is at times represented as a lion. She possesses much tantric power. Blavatsky mentions that Durga, also known as Kali, who personifies the dark side of Lakshmi (the Indian goddess representing Venus), is the white side of Shakti. She is the feminine counterpart of the cosmic creative power. Devi Purana describes her as the primeval and mayavic power of Vishnu. She is known by many names such as Narayani, Sarva Shakti Swarupini, etc. She is said to radiate stability, intelligence, and final result of an action, hunger, thirst, compassion, humility, satiety, nourishment, understanding, peace, sleep, stupor, forgiveness, delusion, and grace. Durga is propitiated to overcome the afflictions caused by Rahu (q.v). Sorcerers and magicians worship her for obtaining supernatural powers.

DURMATI The 55th year in the cycle of 60 Samvatsaras (q.v.). It is ruled by Rudra (q.v.). Birth during this year makes the person possess a perverted mind, impatient, greedy, and engaged in undesirable activities.

DURMUKH The 30th year in the cycle of 60 Samvatsaras (q.v.). It is ruled by Vishnu. Birth during this year makes the individual pious, peaceful, skillful, respected, and altruistic. He is, however, pursued by courtesans.

DUSTHANAM Inauspicious houses in a chart. These are primarily the 6th, 8th, and 12th houses which relate to litigation, death, and wasteful expenditure, respectively.

DURUDHARA YOGAS The name of planetary combinations constituted by planets situated on either side of Moon. They generally produce affluence such as wealth, comforts in life, and high social status. Sun and the nodes must not be involved in this combination. The specific planets which form this combination add their own special influence as well. If Moon is flanked by Mars and Mercury the combination makes the individual cruel, greedy, fond of old women, and a liar. Mars and Jupiter in the position make the individual renowned, clever, rich and a defender of others from adversaries. Venus and Mars make the individual fond of warfare, rigorous physical exertion, and courageous deeds, yet in personal life he will be sorrowful. He, however, will get a loving wife. With Saturn and Mars, the individual becomes an expert in sexual art, accumulates much money, indulges in a fast life, and is surrounded by enemies. The combination of Jupiter and Mercury bestows religiosity, knowledge of scriptures, all round affluence and renown. Mercury and Venus in the situation make the individual beautiful, attractive, affluent, courageous, and the recipient of high official status. Moon in between Saturn and Mercury enables the individual to travel to different countries in pursuit of wealth. Such persons are respected by unrelated distant persons while his own relatives treat him with disdain. Jupiter and Venus make the individual patient, intelligent, balanced, and ethical; he acquires jewels, renown, and good administrative position. When Venus and Saturn form the combination, they enable the individual to acquire an aged wife from a respectable family; they make the individual skilled in many trades, loved by women, and respected by government officials. Saturn and Jupiter flanking Moon create much difficulties in the personal life of the individual; he is often surrounded by scandals, difficulties, and litigation, though from these he emerges unscathed. Whatever the variation in the planetary combination, Durudhara Yoga makes the individual endowed with much physical comfort, wealth, loyal helpers, and sincere followers, but towards the end in the individual's life there arises a strong impulse for renouncing the worldly possessions.

DVAITA A school of Indian philosophy which emphasises the duality of the original cause of manifestation, viz., Jivatma and Paramatma, Spirit and Matter, Life and Form, Day and Night, Dark and Light, etc.

DVARA RASI Opening sign; a term used primarily in Jaimini Astrology. It represents the sign of initial dasa (q.v.) or the sign whose dasa is under consideration.

DWADASHOTTRI SYSTEM A system of planetary direction (q.v.) applicable to persons born in Venus navamsa. It is calculated by counting the number of asterisms from that of birth to Revati, and dividing it by 8, the remainder indicating the ruling planet at the time of birth. The numerical denote the different planets; and the years of their ruler ship are assigned in a different manner from other dasa systems. The numericals for different planets and the years of their rulership are as follows: 1=Sun (7 years); 2=Jupiter (9 years); 3=Ketu (11 years); 4=Mercury (10 years); 5=Rahu (15 years); 6=Mars (17 years); 7=Saturn (19 years) and 8=Moon (21 years). The total duration of the planetary cycle under this system is 112 years. It has no ruler ship of Venus. The balance of planetary ruler ship at birth depends on the portion of asterism already elapsed at birth.

DWADASA VARGEEYA BALA A term which refers to planetary strength in a horoscope based on the planet's position in 12 main divisions of a zodiacal sign, viz., (1) Rasi, (2) Hora, (3) Drekkan, (4) Padmamsa, (5) Panchamamsa, (6) Shashtamsa, (7) Saptamsa, (8) Astanisa, (9) Navainsa, (10) Dasamsa, (11) Ekadasamsa, and (12) Dwadasamsa. Auspicious or otherwise nature of a planet depends upon the aggregate strength derived from the total of these positional strength.

DWAJA Flag; ensign; insignia; the organ of generation; a symbol of honor. In astrology, it stands for the south node of Moon, viz., Ketu.

DWAJA YOGA A planetary combination formed by all the malefic placed in the 8th house and all benefices in the ascendant. Under this combination, a leader is born in this combination, unless Mercury acquires malfeasance, it is not fully formed.

DWAPARA YUGA The yuga immediately preceding the Kali Yuga.

DWIRDWADASA The interrelationship between two planets placed 2nd and 12th from each other.

DWISWABHAVA Common signs of the zodiac, viz., Gemini, Virgo, Sagittarius, and Pisces. DYUTA Gambling. The 1st house in a horoscope indicates gambling and Rahu is the planet associated with gambling in general.

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Glossary of Astrology D

DAITYAS Titans; Descendants of Diti, a daughter of Daksha, and Kashyapa, a Prajapati (q.v.) and grandson of Brahma. Daityas were a race of demons and giants who lived in Sutala, which according to the legends, is one of the 14 lokas (q.v.). They were gigantic in form and were moved by intense sensual passion. Yet they were greatly devoted to their deities, followed Vedic rituals, undertook severe penance, and offered incredible offerings to them. Hiranyakashipu, Prahalad, Ravana, Sishupala, Virochana and Bali were some renowned daityas. Very often, the daityas were at war against the gods and interfered with their religious ceremonies; they were often victorious and the gods had to invoke divine dispensation to wrest back power. The daityas cooperated with the gods in churning the ocean to obtain the nectar from it, but the gods did not wish to share it with them. Rahu and Ketu (q.v.) surreptitiously mingled with the gods and partook a bit of it, which made them immortal. Esoterically, daityas represent resistance to spiritual forces; they enable externalization of latent faculties. In this way, they represent the opposing power required to maintain natural equilibrium and harmony. Demon est deus inverses (Daityas are gods inverted). According to Blavatsky, the daityas are demons in an adverse sense; in truth, they are identical with certain asuras (q.v.) the intellectual gods and opponents of meaningless rituals. They are antagonizing, blind forces in nature, expressed as reaction, opposition, and contrast, evil for some, good for others. Psychologically, they play an important role in discovering the concealed psychological weaknesses of neophytes before they qualify for Initiation (q.v.) in hidden mysteries. DAKSHA Able; competent; intelligent; skilled. The Puranic being who represents creative power, a form of Brahma. He is described in detail, in almost every religious treatise in India. These descriptions often elude the readers unless the esoteric references are well understood. The Rig Veda makes Daksha spring from Aditi (q.v.) and Aditi from Daksha. To ' explain it, Roth made Aditi as eternity, and Daksha represented the spiritual power, the male energy which generates gods in eternity.The Shatapatha Brahmana identifies Daksha with Prajapati, the creator. He is considered to be a son of Brahma, one of the mind born offsprings, and is regarded as their chief. On another occasion, he is regarded to be a son of Aditi, one of the Adityas (q.v.) and also reckoned among the Vishwadevas (q.v.). The Mahabharata makes Daksha spring from the right thumb of Brahma, and his wife from his left. Almost every Purana gives important status to Daksha in human evolution. The names of his wife are variously given, e.g., Prasuti, who was a daughter of Priyavrata, and granddaughter of Manu. Daksha married Virini when he took birth as a son of Prachetasa and Marishi; Asikni, a daughter of Panchjanya, is also said to be his wife, from whom he produced 10,000 sons. From Prasuti, Daksha had, according to various statements, 25, 50, or 60 daughters, the last being the most extensively held view. Of these, ten married Dharma, thirteen Kashyapa, from whom were born gods, demons, men, birds, serpents, and all living beings. Twenty-seven of Daksha's daughters were married to Soma, Moon, and these became the asterisms (q.v.). One of the daughters of Daksha, Sati, was married to Shiva who immolated herself at her father's yajna when due honor was not accorded to her husband, and this led to a catastrophe and Daksha's head was severed and thrown into the fire, but later replaced by that of a ram. The other daughters of Daksha were married to Aristnemi, Bhrigu's son Venus, Krishashva, and Angira. In another Manvantara, when Daksha was born as a son to Prachetasa, he had seven sons, viz., Krodha (anger), Tamas (sloth, inertia), Dama (self control), Vikriti (distortion), Angiras (a Vedic sage), Kardama (sin), and Ashwa (a horse, a horse like human race, and the number seven). According to Blavatsky, the various stories about Daksha make him a personification of creative forces acting on all planes. He has spiritual power and, according to her, a male form of energy that generates gods in eternity.

DAKSHINA SAMPATA Autumn equinox.

DAKSHINAMURTI An aspect of Shiva. A mystic functionary situated, according to legends, around the Tropic of Capricorn, and guiding the influx of spiritual forces to earth. The nodes of Moon are said to be intimately connected with him.

DAKSHINAYANA The beginning of the southward sojourn of Sun after the summer solstice.

DAM YOGA See Sankhya Yoga. It makes the individual sharp witted, rich, and renowned.

DAMARU A small hour glass shaped drum like musical instrument which produces sound when twisted by the wrist. Two strings are attached to its middle, which, when shaken, strike at both the ends producing sound. A damaru is generally held by Kapalikas, the mendicants who hold a skull in their hand; the jugglers make use of it to make captive monkeys and bears dance to its rhythm. Its religious significance arises from the belief that Lord Shiva holds a damaru in one of his hands. In this context the damaru symbolizes time and rhythmical cosmic movement to its musical accompaniment. A damaru represents many aspects of Cosmo genesis: sound released from void makes manifestation possible; polarization of a point leads to duality, involution and evolution, subjective and objective manifestation, in the direction above and below. The polarization further leads to triangularisation, making trinity to emerge and thenceforth further creative impulses are generated.

DANAVA Demons.

DANDA YOGA An auspicious planetary combination formed in several ways. If Venus aspects Jupiter placed in the 3rd house, while the lord of the 3rd is in exaltation, Danda Yoga is formed. Alternatively, it takes place when all planets are placed only in Gemini, Cancer, Virgo, Sagittarius and Pisces signs. Danda Yoga makes a person respected, very rich, an able administrator, and a pious person. An inauspicious combination under the name is formed when all planets occupy only the 10th, 11th, and 12th houses; it makes the individual depraved, dependent on others for livelihood, and discarded by his kith and kin.

DARIDRA YOGA Planetary combination producing indigence and personal infirmities. Many such combinations are given in astrological texts. Some of the important ones are mentioned below: (i) Jupiter as lord of the 8th house or the 1st house exceeds the strength of the lord of the 9th house, and the lord of the 11th house is neither placed in a cardinal house nor is combust. (ii) Debilitated and combust Jupiter, Mars, Saturn, or Mercury occupies the 11th, 6th, 12th, 8th or the 5th Bhava. (iii) Saturn in 9th house aspected by malefic planet(s) while Mercury is associated with the Sun and occupies the Ascendant and has Pisces Navamsa. (iv) Jupiter, Mercury, Venus, Saturn, and Mars occupy in any order 8th, 6th, 12th, 5th, and 10th Bhavas, and the lord of the 12th house, weakened by Sun's aspect, has greater strength than the Ascendant lord. (v) Depressed Venus, Jupiter, Moon, and Mars occupy any four of the 1st, 10st, 11th, 6th, 7th , and 8th Bhavas. (vi) Venus in Ascendant in its debilitation sign, while Jupiter, Mars, and Moon are also in debilitation. (vii) The ascendant is in a cardinal sip, while the rising Navamsa is aspected by Saturn and depressed Jupiter. (viii) In the above combination (No. vii) even if Jupiter is in the 6th or the 8th Bhava in a sign not belonging to itself, the same result follows. (ix) Ascendant in a fixed sign, malefic in cardinal and trine houses in strength, and angles devoid of benefices make the individual to subsist on alms. (x) Night time birth, ascendant in a cardinal sign, weak benefices occupy angles and trine, and malefic not in cardinal houses will make the individual absolutely poor. (xi) Debilitated malefic will make the individual indulge in unethical acts, but debilitated benefices will succeed in keeping his sins concealed; Jupiter for Aries ascendant posited in the 10th house, or Mars for Pisces in the 5th will make the individual lead a disgraceful life Persons born in Daridra Yoga suffer deprivations of different intensities and meet unlucky and trying conditions of life. Their sorrows arise not only from indigence; their organs may be defective, their nature may be crafty, their speech unpleasant and they may be addicted to lust and gluttony. They earn by foul means. Their social life is dishonourable. They meet unexpected failures in life.

DARSHAN Sight; understanding; intellectual insight; a system of philosophy. Six systems of Indian philosophy, or Shad Darshan. These are based on the assumption that nothing comes out of nothing ex nihilo nihil fit so there is a beginning, and all have one and the same ultimate destiny, the emancipation of the soul from future births and existence, and its absorption into the Supreme Soul. The Shad Darhsan reaches these conclusions through different paths of intellectual enquiries, viz., Nyaya, Vaiseshika, Sankhya, Yoga, Purva Mimamsa, and Uttar Mimamsa. Nyaya, associated with Vatsyayana, is a system founded by Gautam. The word Nyaya means propriety, justice, appropriateness of conclusions. The school under this name is also called the Logical School. It refers more to the appropriateness of methodology rather than to its subject matter. It is also said to represent the sensational aspect of Hindu philosophy, because it has more pointed regard to the five senses than the other systems have and treats these external manifestations more frankly as a solid reality. Dowson considers it as the esoteric school, as the Vedanta is the esoteric. It aims to establish the nature of the Absolute, purely based on logic and reasoning. Vaiseshika was founded by Sage Kanada. He was a contemporary of Gautam. This school is supplementary to Nyaya. The two are often classed together. It assumes fewer predicables of the Absolute and lays special emphasis on specialities (Vishesa, the term to which the system owes its name, means special). It bases its approach to the Ultimate on the atomic theory of the universe. It teaches the existence of a transient world composed of aggregation of eternal atoms, an endless number of souls, and a fixed number of material principles. Their correlation and interaction of primordial cosmic evolutions take place without any directing force. They operate by a mechanical law inherent in the atom. It is a very materialistic approach to the manifest existence, yet it recognizes a Supreme Being. Sankhya, literally 'relating to number', is based on the teachings of Sage Kapila. It discourses on numerical categories and the 25 tattwas representing the forces of nature in various degrees. It explains the integration of 24 elements with Purusha, the Spirit, modified by the three gunas, viz., sattwa, rajas, and tamas; teaching the eternity of Pradhana, primordial homogeneous matter; the self transformation of nature; and the eternity of human Egos. Sankhya and Yoga are often classed together, but Sankhya seems atheistical while Yoga is manifestly theistical. Sankhya's chief goal is to establish the way to final emancipation which can be accomplished by release from the attributes and tattwas leading to the emancipation of Purusha or Soul from the fetters of phenomenal existence. A true understanding of the relationship between Purusha and Pradhana leads to the release. Yoga, popularly associated with Patanjali, is the doctrine which owes its origin to still an earlier sage, Yajnavalkya, the writer of Satpatha Brahmana of Yajur Veda, the Brihad Aranyaka, and other famous works. Yoga aims at unification of an individual with the Supreme Spirit and at control of the modification of the mind in order to attain self realisation. It lays down the eightfold path to the final attainment of Nirvikalpa Satiiadhi, when the separation of the individual is eliminated and the yogi realizes his identity and merges in the Supreme. Tremendous psychic powers are attained during this unfolding, or self-realization. Purva Minimamsa was founded by Jaimini and Uttara Minimamsa is associated with Bhadrayana Vyasa. Uttara Mimamsa is also called Vedanta, whose most prominent apostle was Sankaracharya. The term Vedanta means the end, or goal, of the Vedas. Minimamsa means deep reflection, inquiry, investigation. The object of both these schools of philosophy is to teach the art of reasoning with the express purpose of aiding the interpretation of the Vedas, not only of the speculative but also of its practical portion. The principal doctrines of Vedanta are that God is the omniscient and omnipotent cause of existence, continuance and dissolution of the universe. Creation is an act of his will, and he is both the efficient and the material cause of the world. On consummation, all beings and things merge into him. He is the sole existent and universal soul, and besides him there is no second principle; he is adwaita, without a second. An important contribution, of Vedanta is the doctrine of Avidya, the Mayavic illusion, which blinds one to the reality of the Supreme Self. DASA Also known as planetary direction. It refers to the system according to which planetary ruler ship at any specific period of one's life is worked out. It shows the time when effective results of any planet, according to its natal position, can be experienced. Parashara enumerated 42 such dasas. The specific system applicable to any horoscope depends upon special planetary combinations in the chart. The basic consideration in all these systems is Moon's natal position in an asterism. On this basis the cyclical order of the periodicity of planetary ruler ship is worked out. Each planet is assigned a certain number of years for its ruler ship, and this number differs from one system to another. The following are some of the extensively used systems: (i) Vimshottri: It has a total of 120 years, of which Sun is assigned 6 years; Moon, 10 years; Mars, 7 years; Rahu, 18 years; Jupiter, 16 years; Saturn, 19 years; Mercury, 17 years; Ketu, 7 years; and Venus, 20 years. This planetary sequence is adhered to in the system. The first dasa is of Ketu when Moon occupies the very beginning of the first asterism, viz., Ashwini. (ii) Ashtottri: It has a total duration of 108 years. In this system, Sun has a duration of 6 years; Moon, 5 years; Mars, 8 years; Mercury, 17 years; Saturn, 10 years; Jupiter, 19 years; Rahu, 12 years; and Venus, 21 years. There is no rulership for Ketu under this system. (iii) Shodashottri: It has a complete planetary chain of 116 years. (iv) Dwadashottri system has a total of 112 years. (v) Panchottri has a complete cycle of 105 years. (vi) Shatabdika has a planetary chain of 100 years. (vii) Chaturashitisama dasa has a planetary chain of 84 years. In all these dasas, Vimshottri dasa is the most widely accepted and used system. In certain parts of India Ashtottri dasa system is also employed to a limited extent.

DASA CHHTDRA The last portion of a planetary ruler ship. This duration is often inauspicious.

DASAMAMSA One-tenth division of a zodiacal sign' Each of it consists of 30 with different planets ruling and different Vedic deities presiding.

DATA YOGA A planetary combination formed by Jupiter in ascendant, Venus in 4th house, Mercury in the 7th, and Mars in the 10th house. It makes an individual very affluent and generous.

DATTAKA PUTRA/ POSYA PUTRA Adopted child.

DEBILITATION Also known as Neecha. It represents the weakest position of a planet. At this position the auspicious effects of the planet are eliminated unless cancelled by Neecha Bhanga Raja Yoga (q.v.). The planets are debilitated as follows: Sun in Libra, 100; Moon in Scorpio, 30 Mars in Cancer, 280 Mercury in Pisces, 150; Jupiter in Capricorn, 50; and Venus in Virgo, 270; and Saturn in Aries, 200. Debilitation of a planet occurs 1800 away from its exaltation point.

DECANATE One-third portion of a zodiacal sign, equal to 10' each.

DECLINATION Kranti (sk). The angular distance of a heavenly body from the celestial equator measured on the Great Circle, or Meridian, passing through the Celestial Pole and the body. Declination of stars changes very slowly due to the effects of the precession of equinoxes (q.v.) whereas that of a planet changes markedly over a short period.

DEEPTAMSA Range of an expecting planet; the focal point of an expecting planet; the orb within which the aspect of a planet can be effective. The 7th house aspect of a planet means transference of its influence to the 7th house from which the planet is situated. It implies transference to the entire range of 300 of the house. In actual practice, it is not so. A planet placed towards the end of a sign does not effectively aspect a planet located towards the beginning of the seventh sign from it, though it is generally stated to be doing so. Deeptamsa indicates the area of maximum impact of an expecting planet. It is 150 for the Sun, 120 for Moon, 80 for Mars, 70 for Mercury, 90 for Jupiter, 70 for Venus, and 90 for Saturn. The area of maximum impact extends over 1800 ± Deeptamsa.

DEHAM A term used in Kala Chakra Dasa (q.v.). If differs for different quarters of an asterism. (Different related concepts are described in detail under Kala Chakra Dasa)

DESCENDANT The house opposite to ascendant. It represents the western direction in the sky, the region where the planets set down the horizon. In predictive astrology it represents the 7th house.

DESHANTAR Longitude.

DETRIMENT Position of a planet opposite to the sign of its ruler ship.

DEVARISHIS Also known as Devarshis. The sages of the highest order. Either they are mind born sons of Brahma, e.g., Narada, or those who have, by their austerities, attained the exalted status of demigods. They dwell in the region of gods.

DEVAS Shining ones. Gods dwelling in Indra's kingdom.

DEVAVIDYA Divine wisdom. A term used by Narada (q.v.) which he included among the various subjects when he told Sanat Kumar what he had learnt to prove his preparedness/eligibility for receiving further instructions from him. The nine subjects mentioned on this occasion, besides the Vedas, were history (including Puranic stories), grammar and philosophy (Nirukta), the knowledge of helping the Pitras (q.v.) and ancestors, mathematics, the science of manifestation, the knowledge of hidden wealth (Nidhi), logic and debate, ethics and Devavidya. The last implied either the secret of existence and functioning of 8 Vasus, 11 Rudras, 12 Adityas, vidyuta (electricity), and the gods of the oblations of yajnas totaling 23, or the working of these gods which refers to the laws and their operations relating to physical sciences.

DEVATA A divine being; god. Devata includes many grades of celestial beings from the highest cosmic powers to a large number of beneficent inferior nature spirits.

DEVA YONI Of divine birth. A general name for those who belong to the realm of gods.

DEVENDRA YOGA A planetary combination formed by ascendant placed in a fixed sign, ascendant lord in 11th, the lord of 11th in ascendant, and the lords of 2nd and 10th houses in mutual exchange. This combination is powerful in making the individual extremely beautiful (handsome like Indra), loved by pretty women, owner of vast wealth and villas. He attains a very high social status.

DEVI The female cosmic power. She is worshipped both in her mild forms (i) representing Uma, the light; Gauri, the brilliant; Jagatmata, the mother of the world, and so on; and (ii) in her fierce forms such as Chandika, the fierce; Durga, the terrible, or the unconquerable; Kali, the black, and so on. Various names had been given to this power and it is worshipped for obtaining quick divine favors.

DEVYANI Daughter of Shukra (Venus), and wife of Yayati, a mythological king of ancient India.

DHANA KARAKA The planet producing wealth, viz., Jupiter.

DHANAYOGAS Planetary combinations for wealth.

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Glossary of Astrology C

CADENT Also known as Apoklima (q.v.). It I refers to the 3rd, 6th, 9th, and 12th houses in a natal chart related with spiritual quest.
CANCER The zodiacal sign extending from 900 to 1200 of the ecliptic (q.v.). Symbolized by a crab, it is a cardinal sign ruled by Moon. Jupiter is exalted here and Mars is debilitated. It is classified watery by elements, Rajas by attributes, feminine by temperament and powerful by night. It represents the heart of the cosmic man, Kala Purusha (q.v.). The presence of Moon in the sign, specially in the ascendant, makes a person shy, recluse, emotional, and experiencing extreme conditions in life.

CAPRICORN The zodiacal sign extending from 2700 to 3000 of the ecliptic (q.v.). It is symbolized by a goat with its hind part as that of a dolphin; sometimes it is represented as the unicorn, and often as a crocodile. It is a cardinal sign characterized female by sex, earthy by element, quadruped by species, related to south direction and with vata (air) as its biological air-hum our. It is powerful by night. The sign is owned by Saturn; Mars is exalted here and Jupiter is debilitated: The Sun is enigmatic and troublesome in this sign. T. Subba Rao refers to Capricorn as the Creative Intelligence. The impulse from the sign leads the cosmos and human beings towards their destiny. Blavatsky relates the sign with the Occult Hierarchy, commissioned to 'create' man in a special mould. It is the task of the Fifth Hierarchy, the mysterious beings who preside over the constellation 'to inform the empty and ethereal animal form, and make of it the Rational Man'. (S.D. I., P. 279) She also states that the Dhyanis in India and Egypt were connected with the crocodiles and their abode was in Capricorn. (I b. p. 266) Capricorn is a mystical sign capable of producing selfishness as well as occult insight.

CAPUT DRACONIS Rahu (q.v.), the north node of the Moon.

CARDINAL HOUSES Angles kendms (sk); the 1st, 4th, 7th and 10th house divisions in a horoscope. These are the most important houses in a chart, as they represent very significant aspects of an individual's life. Ascendant, or the 1st house in a chart, is related with general personality, energy content, opportunities and direction in one's life. The 4th house division is related with general prosperity, mother, property, vehicles, and intelligence. The 7th house is related with marriage and sex as well as business partnership, social status and death. The 10th house deals with profession, career, livelihood, reputation and social interactions. Planets in cardinal houses, even if malefic, acquire auspicious significance making decisive impact on the individual's life. Their lordship by benefic planets is considered inauspicious unless the ruling planet is posited in a cardinal house itself.

CAUDAD DRACONIS Ketu (q.v.), the southern node of Moon.

CASUALBODY Karana Sharira (sk); the cover for the seed of one's future incarnations. It is neither an objective nor a subjective body, but the direct cause of the Sushupti (q.v.) condition, leading to the Turiya (q.v.) state, the highest state of Samadhi (q.v.). It is called Karanopadhi, or the causal sheath, which, according to Taraka Raja Yogis, is the repository of all causes of phenomenal existence. In the Vedanta system, it corresponds to Vijnanamaya and Anandamaya sheaths combined together, the latter comes next to Atma and is thus the vehicle of the Universal Spirit. Blavatsky states that Buddhi alone cannot be called the causal body but it becomes so in conjunction with Manas (q.v.), the incarnating entity, or the ego.

CHAKRA Circle, disc-the perfect symbol of the cosmos. It refers to the natal chart depicting distribution of planets in different houses. In spiritual literature, chakras refer to the seven energy centers extending from the spinal cord to Etheric Double (q.v.), astral body and to other invisible counterparts of the human aura. The cornucopias receive life energy from the Sun and other sources and circulate it in the parts of the body to vitalize them.

CHAKRA, ARUDHA A concept used in Jaimini Astrology (q.Q., The zodiacal sign which is as many houses away from the ascendant lord as the ascendant lord is away'rom the ascendant. The horoscope cast with Arudha Lagna as the ascendant is called Arudha Chart. Similarly, other Bhavas (q.v.) can be treated and separate charts prepared. Arudha Bhavas are magnetic points indicating auspicious results if the Bhava is expected by benefices; malefic expecting the house produce inauspicious results.

CHAKRA DASA A method of calculating planetary ruler ship. If a person is born during daytime under this system, the sequence of ruler ship, is from the ascendant, if he is born in nighttime, it is from the Moon sign; if born in the afternoon, then from the 9th sign. The lords of these signs enjoy the ruler ship for 10 years which is followed by the lords of subsequent signs, the duration of each being ten years. CHAKRAVARTI A universal emperor; one who is born with the mark of Vishnu's discus visible in his palm, which is supposed to be a mark in palmistry signifying that the individual will rule over an extensive territory.

CHAKRAYOGA A planetary combination formed by Rahu in the 10th, house lord of the 10th house in ascendant, and ascendant lord in the 9th house. It makes the individual the administrator of a region after the age of twenty; he commands an army and is very respected. Alternatively, all planets in odd houses beginning with ascendant also produce Chakra Yoga. It bestows high social status to the individual.

CHAMARYOGA A planetary combination in which the ascendant lord in exaltation is placed in a cardinarhouse expected by Jupiter. Alliteratively, if two benefices occupy the ascendant, the 7th, 9th or 10th houses, Chamar Yoga is formed. It makes the individual wise, philosophical and a good orator. Such an individual is generally born in a royal family.

CHANDRA Moon (q.v); also known as Soma (a celestial drink, as well as a Vedic deity), Shita Rashmi (soothing rays), Abaja (born of water), Shitanshu (cool rays or cool lustre), Mriganka (eyes of a doe), and Klesha (anguish as well as worldly occupation).

CHANDRA-KETU A son of Rama's brother, Lakshamana, Chandra-Ketu (which means Moon and its south node) ruled over Chakora, a country in the Himalayan region.

CHANDRA YOGA A planetary combination constituted by an exalted planet in ascendant expected by Mars, while the lord of the 9th house is placed in the 3rd house. It makes the individual administer, an adviser, or the commander of an army. The individual is courageous and lives for more than six decades.

CHANDRIKA YOGA A planetary combination in which the ascendant is occupied by the lord of the sign in which the 9th lord is also placed while Mars is posited in the 5th house. Persons born under it are powerful, attain a high social status in life but do not have male issues.

CHAPA YOGA It is a planetary combination in which all planets occupy the 10th to the 4th houses. Persons born under it are expert thieves, and are socially despised. Chapa Yoga is also formed if the Sun is in Aquarius, Mars in Aries, and Jupiter in its own sign, which makes the individual a globetrotter like a king.

CHART, NATAL Commonly known as jamna Kundah; depicts planetary positions at the time of birth. For preparing it, the ecliptic (q.v.) is divided into 12 divisions. The zodiacal sign rising at the time is known as ascendant or the 1st house; the zenith represents the 10th house; the western horizon is the 7th house; and the nadir is the 4th house. The other divisions provide hints for predicting different aspects of life. Some of the important features of these houses are given below: 1st House: General personality physical features, temperament, longevity, and opportunities in life. 2nd House: Financial assets, family relations, speech, eyes (right), and death. 3rd House: Siblings, valour, neck, short travels, and longevity. 4th House: Intelligence, mother, breast, real estate, learning, royal patronage, and emotional expression, 5th House: Creativity, stomach, offspring, education, and intellectual studies. 6th House: Reactions to one's efforts, difficulties, litigations, and latent powers. 7th House: Marriage, Spouse, expression of one's personal and emotional urges, generative organs, some travels, and death. 8th House: Hidden aspects of one's life, anus, longevity, place of death, mystic rituals and professions like smuggling espionage etc. 9th House: Dharma (righteousness), penance and religious observances, pilgrim ages and meritorious deeds of previous births. 10th House: Karma (interaction with the external world). Fruits of one actions and profession. 11th House: Acquisitions income, companionship (including some extramarital liaisons). 12th House: Life after death, pleasures of bed expenditure, foreign travels and the lowest part of the body.

CHATURMUKH YOGA A planetary combination formed by Jupiter in a cardinal house from the sign occupied by the lord of the 9th house, Venus in a cardinal house in respect of the sign occupied by the lord of the 11th house, and the ascendant lord and the lord of the 10th house themselves placed in the cardinal houses. This combination makes the individual erudite and successful in his undertakings and much respected even among the Brahmins. He is well provided with material possessions and lives a very long life.

CHATURSAGAR YOGA An auspicious planetary combination formed by all planets, benefices as well as malefic, occupying cardinal houses. It bestows wealth, affluence, and high status in life. Such a person becomes famous and remains so long after his death.

CHATURSHITISAMAA/ SHATABDIKA DASA A system of Dasa (q.v.) calculation. It is applicable when the lord of the 10th house is located in the 10th house itself. The planetary ruler ship under this system is worked out by counting the birth asterism from Swati (q.v.) and dividing the number obtained by 7, the remainder will indicate the planetary ruler ship in the following sequence: Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn. Each planet rules for 12 years. The balance at birth of the first ruling planet depends upon the distance traversed by Moon at birth in the asterism. The number obtained as the remainder indicates the order of the planet in the sequence given above.

CHATURTHAMSA Fourfold division of a zodiacal sign, each consisting of 70 30'. The deities presiding over the four divisions are Sanak, Sanandan, Sanat, and Sanatan, respectively. The planetary ownership of these divisions belongs to the sign lord for the first division, the lord of the 4th sign from it rules over the second division, the lord of the 7th sign from it over the 3rd division, and the lord of the both sign over the 4th division.

CHATUR-VARNA The four castes according to the code of Manu, viz., Brahmin, Kshatriya, Vaisya, and Sudra. Brahmin is the sacerdotal and learned class, the members of which may be, but are not necessarily, priests. Kshatriya is the regal, and the warrior caste. Vaisya is the trading and agricultural caste. Sudra serve the other three castes in meeting their individual requirements, while the other three serve the society as a whole.

CHATURVISHAMSA Also known as Siddhamsa. It refers to the 1/24th division of a zodiacal sign.

CHHADAKA That which conceals or covers. Full Moon, Jupiter, Saturn, and Ketu are Chhadakas for the 2nd and 12th houses from them. Jupiter owning a malefic house and becoming a malefic to the native becomes a Chhadaka for only the 12th house; others thus placed are Chhadaka for the 2nd house only. In another sense, a planet in 2nd from a Bhava (q.v.) is Chhadaka for that Bhava while that in 3rd is called Vedhaka, that which is placed in 4th is Bandhaka and the planet in the 8th house is Pratibandhaka.

CHHATRA YOGA A planetary combination formed by all planets situated in the first seven houses of the chart. It makes the individual very happy from the beginning of his life till the very end.

CHHAYA Shadow. The shadowy body of the wife of Sun, Sanjna, kept by her to attend to the needs of her husband while she herself was away on a visit to her father's place. From Chhaya were born Saturn, Savrni (a Manu), Tapti (a river), and Visthi (a son).

CHITRA The 14th asterism extending from 1730 20' to 1860 40' of the zodiac. It is ruled by Mars; its presiding deity is Tvastra, the celestial architect. Its primary motivation arises from Kama, desire; and its basic attribute is Tamas, inertia. It is classified a farmer by caste, a tiger by species, a demon by temperament, and a human by animal type. The asterism is concerned with west direction. It leads to involvement in Mayavic (illusory) existence, but for spiritually advanced individuals the asterism makes them highly creative, enabling them to produce original artifacts. The asterism is symbolised by a pearl.

CHITRA BHANU The 16th in the cycle of 60 Samvawtsara (q.v.). It is ruled by Brahma. Birth during this year makes the individual brilliant, proud, devoted to gods; but he, sometimes, indulges in dishonourable activities.

CITTA (pronounced Chitta, Ch as in Champion). Abstract consciousness; mind. One of the three aspects of consciousness, the other two being Sat, truth, and Ananda, bliss. In Vedanta, these three are considered the three aspects of the primeval unity, & three aspects of Sachchidananda, the Supreme Spirit. The self-existent and self-sufficient Sat, due to its latent tendency of polarisation, differentiates itself as Self and Not-Self. The Self-expressed as Not-Self is said to be Citta and that which relates the two is Ananda. Yoga aims at restoring the unity between the two-Self and Not-Self. In astrology Moon represents the Citta aspect of the consciousness. It reflects the attribute of Sat, represented by the Sun; it establishes a relationship between the object or the mundane activities of the individual and his central subjective core, the Sun.

COMBUSTION Destruction by planetary influence. The general effect of a planet destroyed by its close proximity to the Sun is known as combustion. The extent of closeness for it differs for different planets, as it is given as follows: ± 120 for Moon; ± 140 for Mercury; but if Mercury is retrograde, the distance of only ± 120 between Sun and Mercury is applicable; ± 100 for Venus, but if it is retrograde, only ± 80 is applicable; for Mars it is ± 170, but only ± 80 in retrogression. To be combust with the Sun, Saturn should be within a range of ± 150 from it. The nodes are never combust. There is no uniform acceptance of these magnitudes. The combustion of a planet is neither an unmitigated evil, nor does it completely obliterate its special features. In the case of Moon, this relationship spoils the sensitivity of the individual. A combust Venus destroys marital happiness. Jupiter conjunct makes the individual profane, and transgressing well established social norms. Saturn debases the nature of Sun. Rahu, when closely associated with the Sun, leads to several perversions and dishonorable behavior. When Mars is associated closely with the Sun, the individual is filled with great enthusiasm and is capable of performing many chivalrous deeds.

CONJUNCTION Any two planets situated together in a house. Combustion refers to the relationship between Sun and the other planets, whereas conjunction is a general term applicable to any two planets. Various astrological combinations, known as Yogas (q.v.), are formed by such combinations, which have special results. Thousands of such combinations have been identified in classical/Vedic astrology. COSMIC ASTROLOGY Sidereal astrology. Its zodiacal signs are fixed stellar constellations. It establishes relationships between our solar system, the fixed stars and the galaxy. Cosmic astrology possesses very accurate (occult) predictive base and provides a sound basis for spiritual astrology. It reveal ' s many deeper aspects of an individual's life.

COSMOGONY A theory of the origin and development of the universe. Cosmology deals with the philosophy of the origin and general structure of the universe with its parts, elements, laws, and such of its characteristics as space, time, causality and freedom. It forms a branch of astronomy that deals with the general structure and evolution of the universe. Astrology provides a bridge between the philosophical aspect of cosmology and the impact of cosmic forces on human and terrestrial events at their deeper levels.

CUSP The central point in a house division where a planet exerts its maximum impact.

BA PART II : PAPER 1.8

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Glossary of Astrology B

BADHAKADHIPATI
Lord of obstructions. A planet, which invariably creates difficulties whenever it gets a chance to do so. Such a planet has the capacity to destroy the auspicious effects of lucky planets. There are several methods of identifying such a planet. The most extensive view is that the lords of the 11th, 9th or the 7th houses in a natal chart become dependent upon the ascendant or its lord, being placed in a cardinal, fixed or in a common sign.

BAHUDHANYA 12th of the 60-year cycle of Samvatsara (q.v.). It is ruled by Brahma (q.v). Individuals born during this year are bestowed with religious learning, skill in different arts, and humility in disposition.

BAHYA RASI Also known as Bhoga Rasi. A term used in Jaimini Astrology for deciding the planetary ruler ship operating at any time. It is identified by counting the Dvara Rasi (q.v.) or the house under consideration from the ascendant, and extending the distance further by the same distance.

BAJRA YOGA A planetary combination under which all benefices (q.v.) are located in the 1st and 7th houses in a natal chart. It makes the individual good-natured and lucky during the first and the last phase of his life.

BALARAMA The elder brother of Krishna. Krishna is regarded as the full manifestation of Vishnu, but Balarama according to some is regarded as his seventh avatara. About his birth, the Vaishnavaites believe that Vishnu took two hairs from his body, a white and a black one which took birth as the sons of Devaki and Vasudeva. and became Balarama Krishna. Balarama. was of a fair complexion while Krishna was of a dark blue color. As soon as Krishna was born, he was carried to Gokula village to preserve his life from the tyrant Kamsa. Another legend states that the foetus itself was transferred from Devaki to Rohini (the personifi-cation of the 4th asterism) who became his foster-mother. Balarama and Krishna grew up together. When Krishna went to Mathura, Balarama accompanied him and effectively supported him till he killed Kamsa. He was very fond of intoxicating drinks. His favorite weapons of assault were club, ploughshare, and pestle. He taught the technique of club fight, the use of mace in assault and defense to both Duryodhana and Bheema, the two heroes of the Mahabharata War fighting from opposite sides. He himself refused to take an active part on any side in the Great War. Balarama was married to Revati, the personification of the 27th asterism. He was considered, according to one view, to be an incarnation of Sesha Naga (q.v.), the mythological serpent that supports the earth on his hood. When Balarama died, a serpent is said to have issued forth from his mouth to go to its divine habitat.

BALARISHTA Period of serious affliction with the likelihood of its causing death during the child's infancy. There are three methods used for calculating it, which are known as Gandaristha, Graharistha, and Patakaristha. The first one occurs if a child is born at certain junction-points of zodiacal signs or of asterisms. The boundaries of Cancer-Leo, Scorpio-Sagittarius, and Pisces-Aries are considered inauspicious for this purpose. One-and-a-half-hour before the end of Ashlesha, Jyestha, and Revati, and the same duration before the beginning of Makkha, Moolam, and Ashwini is likely to cause infant mortality. Graharistha refers to certain weak-nesses of planets at birth. Affliction of the Moon is one such important factor. A weak Moon accepted by malefic, and unsupported by any benefice produces the affliction, especially if it occupies the 3rd, 6th, 8th or the 12th house. In case the Moon is strong and is accepted by the powerful beneficial Jupiter, the evil effect is destroyed. Patakistha depends on intricate relationships between certain zodiacal signs. This affliction is worked out on the basis of certain favorable or antipathy relationships between certain planets and signs. Each sign is assigned certain numerical values based on the planet-zodiacal relationships, on which basis the date of fatality is worked out. (For details see Jyotish Ratnakara, vol. I, pp. 214-39)

BHACHAKRA An imaginary belt around the ecliptic through which the planets traverse during their sojourn around the Sun. It represents a space approximately 90 above and 90 below the path of ecliptic on which all the planets, including the Sun, traverse.

BHADRAPADA, PURVA The 25th asterism extending from 3200 00' to 3330 20' of the zodiac. It consists of 2 stars symbolizing a sword. The Vedic deity Aja Ekapada (q.v.) presides over it. Jupiter owns the asterism. Its primary attribute is sattwa (q.v.) and its motivational impulse is artha (q.v.). It imparts fearlessness to those who are spiritual in temperament, but on the materialistic side, anguish and sorrow result from it. It impels the individual to work for universal unity with courage, vision, and complete detachment. Purva Bhadrapada imparts immensely active impulse: it radically affects the personal life of the individual concerned. (See MSK pp. 245-47)

BHADRAPADA, UTTARA The 26th asterism which extends from 3330 20' to 3460 40' of the zodiac. Saturn owns the asterism and the Vedic deity Ahir Budhnya (q.v.) presides over it. Purva and Uttara Bhadrapadas complement each other; together they are represented by 4 stars, which symbolise the four legs of a cot. The 2 stars assigned to Uttara Bhadrapada are also said to symbolise a twin as well as the number 2. The primary motivating impulse of Uttara Bhadrapada is kama (q.v.); its primary attribute is sattwa (q.v.). Under this asterism opposing forces clash with each other. The asterism is categorized in the warrior class, and it imparts strong determination to persevere, protect, and cooperate with the Divine Plan, notwithstanding any hardship one may' have to suffer. It is considered masculine, active and completely indifferent to worldly matters. It is classified as cow by species, and it lives to provide nourishment to others. The asterism leads the spiritually inclined individuals towards liberation, Nirvana, but if the individual is still on the materialistic side of evolution, it makes him careless, lazy, irresponsible and dull. (See MSVA, pp. 248-50)

BHADRAYOGA One of the five combinations under Pancha Mahapurushayoga (q.v.) Mercury in exaltation or in its own sign occupying a cardinal house either from ascendant or from the Moon produces Bhadrayoga. The combination produces gracious behavior. Another kind of Bhadrayoga is formed by the Moon and Jupiter placed in the 2nd house, the lord of the 2nd house in the 11th house, and the ascendant lord associated with benefices. The combination makes the person learned, intelligent, capable of understanding the feelings of others. He is skilled in many arts.

BHAGA/BHAGA DEVATA Bhaga means female reproductive organ while Bhaga Devata is a Vedic deity who is invoked to bestow affluence, happiness and good luck. Both of them, in Vedic literature, represent the power that leads to light and delight. Explaining the significance of Bhaga or Bhaga Devata among the Vedic gods, Aurobindo states this deity along with Varuna, Mitra, and Aryaman, to be guardians of Light; these four together build up the divine state into its perfection. Together they also represent the essential trinity of Sachchidananda-Existence (Sat), Consciousness (Chit), and Bliss (Ananda) with self-awareness and self-force, chit and tapas. This state of consciousness and perfection is translated into its cosmic terms and equivalents as the four of all-devas-Vishwadevas. Varuna, the king, has his foundation in the all-pervading purity of Sat; Mitra, the happy and the mighty the most beloved of the gods, in the all-uniting light of Chit, many-charioted Aryaman in the movement and all-discerning force of tapas; while Bhaga is the all-embracing joy of Ananda. Bhaga also refers to the Sun, Moon, and Shiva. It presides over Uttara Phalguni (q.v.), the 12th asterism. (See, The Secret of the Veda, pp. 438-46; pp. 463-64)

BHAKTI Derived from the root referring to the act of separation, division; commonly translated to mean love, reverence, and devotion. In religion, it refers to divine love, which brings together the Supreme Self and the separated human individual. Realization of this separation produces intense desire for reunification. It can arise due to grief, mutation, or spiritual perception. Narada (q.v.) classified Bhakti in 11 categories, viz., (i) glorification of the Lord's blessed qualities, (ii) infatuation with divine beauty, (iii) worship-ping, GO constant remembering of the Almighty, (v) serving the deity, (vi) friendly affection towards the various incarnations of god, (vii) devotion towards the Supreme as that of a son, (viii) loving as a married partner, (ix) Self-surrendering, (x) complete identification with the deity, and (xi) experiencing the pain of duality. (See Narada Bhakti Sutra, verse 82) Bhakti cult is based on the philosophy of duality. The separation of the devotee from his beloved causes pain. In order to overcome it, he Pines for the object of his love similar to the craving of Gopis for Krishna. Devotion is said to be of 3 kinds, viz., Sattwic (harmonious), Tamasic (inertial), and Rajasic (full of action with a sense of pride). It is approached equally by the mystics as well as by the occultists, making the approach possible both emotionally and intellectually.

BHANU Brightness; a ray of light; beauty; the Sun, the sovereign. (See, Sun)

BHARADWAJA A Vedic sage, the son of Brihaspati (q.v.) by Mamata, the wife of Utathya, a rishi of great power. Bharadwaja was the father of Drona, the teacher of the Kauravas and Pandavas. The Taittiriya Brahmana describes him as the sage who lived through three lives and became immortal and ascended the heavenly world to unite with the Sun. In the Mahabharata, he is said to be living in Haridwar. In the Ramayana, he received Rama, Sita and Lakshmana at his hermitage when they were in exile. According to Puranic stories, he was adopted by King Bharat. There is also an allegorical story, which states that his mother, the wife of Utathya, was pregnant by her husband as well as Brihaspati. Dirghatamas, the son of her husband, kicked his half-brother out of the womb before the due time, but at this time Brihaspati told the mother 'Bhara-dwa-jam', meaning, cherish this child of two fathers', and this is how the child got his name Bharadwaja. Bharadwaja is one of the Sapta-rishis, the seven sages, of the present Manvantara (q.v.), and represents the special ray of harmony. His basic teaching emphasizes that thirst for life must be given up for redemption from human bondage and sufferings.

BRARANI The 2nd asterism extending from 130 20' to 260 40' of the zodiac. It is ruled by Venus; its presiding deity is Yama (q.v.), the god of death. Artha is its basic motivation, and its primary attribute is Rajas. It consists of 3 stars symbolizing Bhaga, the female generative organ. It is classified as outcaste by caste classification, elephant by species and human being by temperament. The esoteric significance of the asterism is revealed by (i) Bhaga, which also refers to one of the four Vedic gods included under Vishwadevas (q.v.). This god stands for Divine Ecstasy, or Bliss, which is a basic aspect of the Supreme Spirit. The asterism as such produces great delight which may sometimes be followed by material disappointment. The second aspect of the asterism is signified by (ii) Shakti, which as the asterisms primeval element provides the necessary environmental backing for its creative functions. (iii) Yama, the presiding deity of the asterism reveals its third main feature. Yama leads to complete annihilation of everything phenomenal. The asterism is expected to reveal the inner subjective significance of different conditions of existence. (See MSVA pp. 174-76)

BHASKARA [(Bhas = light, lustre) + (kara = to cause)]. A name given to the Sun. It stands for the 'life-giver' and 'the light-maker'.

BHASKARA YOGA A planetary combination formed by Mercury placed 2nd from Sun, Moon 11th from Mercury, and Jupiter in a trine house from the Moon. These conditions imply that Mercury is 2nd from Sun, Moon is 12th, and Jupiter is either in the 4th or the 8th house from Sun. A person born under this combination is courageous, powerful, learned, has deep knowledge of religious scriptures, mathematics and classical music.

BHAVA (i) A house-division in a natal chart corresponding to the signification of a house. In equal house division chart, each house measures 30 degrees and corresponds to a zodiacal sign; these house divisions do not necessarily correspond to an aspect of life as denoted by different house divisions. There are several methods for deciding the extent of different bhavas: the Regiomontanus' house division is one such method of demarcating the limits of a house. Depending upon the latitude, season, and time of birth, the size of different bhavas in a horoscope may be different from one another. (ii) Bhava is also the 8th year in a cycle of 60 Samvatsara (q.v.). It is presided over by Brahma. Persons born during this year are ambitious, skilled in many arts, and fond of flesh-food.

BHAVA KUNDALI The horoscope in which planets are shown in different house divisions worked out on the basis of precise delineation of different bhavas, which are neither necessarily synchronous with zodiacal signs, nor of equal divisions.

BHAVA MADHYA The mid-point of the extension of a house division.

BHAVA SANDHI The borderline between two house divisions. Planets situated at these points are considered ineffective.

BHAVAT BHAVAM An important principle of predictive Vedic astrology. It suggests that the significance of a house is deciphered by the disposition of the same house relative to it. It implies that the significance of, for example, the 2nd house can be determined also by taking into account the 2nd house from the 2nd house, which will be the 3rd house in a natal chart. To give another example, the significance of the 5th house should be decided in conjunction also with the 5th from the 5th house, which will be the 9th house in the horoscope.

BHAVYA YOGA A planetary combination formed by Moon in the 10th house, the navamsa lord of Moon in exaltation, and the lord of the 9th house associated with the lord of the 2nd house. This combination makes a person rich, respected and learned; he may be renowned as a botanist and a collec-tor of artifacts.

BHERI YOGA The planetary combination which is formed in 3 ways: (i) all planets occupy the ascendant, in the 2nd, 7th, and 10th houses; (ii) Venus and the lord of ascendant are placed in a cardinal house from the ascendant, and the lord of the 9th house is strong. (iii) Venus and the lord of Ascendant and Jupiter are in mutual angles and the lord of the 9th house is strong. All these combinations make the individual learned in scientific subjects, practical in mundane affairs, and well provided with wealth and luxuries of life.

BHIKSHU From the word Bhikkhu in Pali language; a mendicant.

BHOGA Experiencing sexual enjoyment; an object of pleasure. The expanded hood of a serpent. RHOGA KARAKA Venus; the planet of affluence and sensual pleasure.

BHOGYAMSA Longitudinal distance traversed (specially in any specific zodiacal sign).

BHOGAYONI [(Bhoga = experiencing of pleasure as well as of sufferings) + (Yoni = womb, female generative organ, a place, a species)] = The individual born to experience the conditions of life imposed on him.] The individuals born primarily to reap the consequences of their earlier karmas (q.v.). It assumes that the present efforts of an individual are not (very much) reflected in the existing conditions of his life, especially the pleasures and sorrows he is made to suffer. Bhoga Yoni refers to such individuals who are born mainly to experience these consequences, while Karina Yoni refers to such individuals who are born primarily to generate fresh karmas and their past karmic fruits are temporarily put in abeyance. They may not be allotted the fruits of past karmas to be born in the given incarnation which they may have to encounter in subsequent births. Devas or the shining ones belong to the first category, while the human individuals generally belong to the latter. In fact, a clear-cut distinction between these two categories among the human individuals is not always possible.

BHRATRI KARAKA Significator of brothers. Apart from Mars which is the natural Bhratri Karaka planet, the lord of the 3rd house and the planet attaining the third highest longitudinal distance among all the Signs also acquires this status.

BHRIGU A Vedic sage and seer. He is called a 'Son' by Manu (q.v.) who confides to him his Institutes, the basic elements of his jurisprudence. Bhrigu is one of the seven Prajapatis (q.v.) and is regarded as the founder of the race of Bhrigus or the Bhargavas in which was born Jamad-agni and Parasurama. Bhrigu also stands as an epithet for the planet Venus and the sage who identified Vishnu as the God worthy of universal worship among the Trinity (q.v.). He officiated at Daksha's performance of sacrifice, yajna; Bhrigu had a beard which at the turmoil ensuing at the yajna was pulled out by Shiva. Blavatsky mentioned that "the very erudite Dr Kenealy made Bhrigu the fourth, out of his twelve 'divine messengers' to the world, adding that his religion spread even to Britain where his followers raised the megalithic temple of Stonehenge". But she added that this is a hypothesis based merely on Dr Kenealy's personal speculation. (See Glossary, p. 57)

BHUJA Arms; sides of a triangle.

BHUKTI Sub-period of planetary ruler ship within the main Dasa Period (q.v.).

BHUMl Land; Earth.

BHUMI PUTRA [(Bhumi = Earth) + (Putra = Son) Earth's Son]. The planet Mars.

BHUPA YOGA A planetary combination formed by the lord of the 5th or 9th house from the sign where & Navamsa lord of Rahu is posited occupying its own sign and expected by Mars. The combination makes the individual born under it victorious in warfare and bestows on him high military status.

BHUTA Means that which is over. Any being, divine, human or others. Mythological, it refers to malignant spirits. In Vayu Purana, Krodha (anger) is said to be their mother. The Bhutas are the attendants of Shiva, who is held to be their king. Metaphysically, the Bhutas stand for that which stimulates sense organs. In the sense of Panch Bhutas or the five primeval elements, they stand for Prithvi (earth), Apas or Jala (water), Tejas or Agni (fire), Vayu (air) and Akasha (ether or sky). (See Panch Maha Bhutas)

BHUTASARGA [(Bhuta = being, past) + (sarga creation)]. The second creation of the elements; the creation of the world; the class or order of created beings.

BIJA (Also spelt as Vija) [bi = to disjoin, scatter, separate; jan = to generate, produce, be born]; seed; semen; germ; to go in different directions; to diffuse. Also implies the cause or the beginning of any chain reaction. The nucleus.

BIJASPHUTA [(Bijam = seed, semen) + (sphuta = bursting forth, manifestation) = possibility of begetting progeny]. A factor in determining the possibility of begetting a child of one's own. Along with kshetra sphuta (q.v.) and progeny tithi sphuta (q.v.) this factor is used in deciding the final outcome. Bijasphuta is applicable to male horoscopes, and kshetra sphuta to female horoscopes; and progeny tithi sphuta is used for calculating the highly opportune date for copulation with a view to begetting an offspring. One method of calculating the child-bearing possibilities is to add the longitudes of the Sun, Venus, and Jupiter in the husband's chart and work out the resultant sign and its navamsa (q.v.). Alternatively, the longitude of the Sun can be multiplied by 4, and that of Venus and Jupiter by 3, and then together, to find out the sign and its navamsa. If both, the resulting signand navamsa are odd signs, the individual is virile with good prospects of begetting an offspring; if both are even, the virility is doubtful. In case one is an odd sign and the other even, the progeny may be delayed but there is a possibility of one's having his own offspring.

BRAHMA (Neuter). The supreme soul of the universe, self-existent, absolute, and eternal from which all things emanate and to which all return. It must be distinguished from Brahman, and Brahma (masculine) (q.v.) (pronounced Brahmaa). Brahma (neutral) is sometimes also known as Brahman (q.v.), which is the impersonal, supreme and unrecognizable principle of the universe, from the essence of which everything emanates and into which everything returns, which is incorporeal, immaterial, unborn, beginning less, and eternal. It is all pervading and infinite in its manifestation, in all nature, animate and inanimate, in the highest god, and is manifested in the tiniest creature. Although not worshipped, it is the object of abstract meditation practiced to obtain absorption into it and thus getting released from bondage and restrictions.

BRAHMA (Masculine) (pronounced Brahmaa): The first member of the Hindu Trinity, the other two being Vishnu and Mahesh (also known as Shiva). He is the Supreme Spirit manifest as the active creator of the universe; the male and the alleged creator, exists periodically in his manifestation only, and then goes into Pralaya, dissolution. In Vedic theology, he sprang from Hiranyagarbha, the mundane or the golden egg deposited by the supreme first cause. Aurobindo states that Brihaspati (q.v.), Brahmanaspati (the deity presiding over Jupiter), and Brahma were considered almost identical by the ancient sages. In the later Puranic theologies, Brihaspati and Brahma became separate deities. Brihaspati did not possess great importance and was relegated as the spiritual teacher of gods, and incidentally as the guardian of Jupiter, while Brahmanaspati, who once linked the two, disappeared altogether. Brahma is the Prajapati, the lord and father of all creatures. He began manifestation by dividing himself in two, male and female. When Brahma created the world, it remained unchanged for one of his days, which lasted for 2,160 million mortal years. Everything, except the sages, gods, and elements in the world are then consumed by fire. When he wakes up, after a similar period of night, he again restores creation, and the process is repeated for a hundred years, measured in terms of the duration of his days and nights. After this, he himself expires, and along with all the gods, sages, and the universe resolves into the constituent elements. Brahma is said to be red in color, has 4 heads, one of his heads (the fifth) having been burnt by Shiva because it had spoken disrespectfully. Brahma has four hands and 8 ears.

BRAHMAN (Also see Brahmin) Generally refers to the highest caste in ancient India, the sacerdotal class, the members of which may be, but are not necessarily, priests. It also refers to the works composed by and for Brahmins; occasionally used as a synonym of Brahma (neuter). As sacred books, they are commentaries on those portions of the Vedas which were intended for ritualistic use and guidance of the dvijas (the twice-born) or the Brahmins. Aurobindo states that Brahman in the Vedas signifies ordinarily the Vedic word or mantra in its profoundest aspect as the expression of the intuition arising out of the depths of the soul or being. It is the voice of the rhythm which has created the worlds and goes on creating perpetually. This vast being, this all-containing and all-formulating consciousness is Brahma. It is the soul that emerges out of the sub conscient in Man and rises towards the super coincident. The word of creative power willing upwards out of the same is also Brahman.

BRAHMANASPATI A Vedic deity; known as the planet Jupiter in exoteric works. This deity is supposed to link together two cosmic creative functions. The all-containing and all-fonnulating consciousness creates the worlds out of the waters of sub conscient by the mantras. The word power is different from the conscious soul power at the root of manifestation. The former, represented by Brihaspati, is an expression of the latter, Brahma. In the name Brihaspati, the two varying stresses are unified and equalized. It is the link between the general and the special aspects of the same deity, variously known as the Divine, the Deva, or the Supreme.

BRAHMARANDRA (Brahma = the Supreme Spirit; randra = a slit, fissure, hole). A term used in yogic literature. It refers to an aperture on the top of the head through which the soul is supposed to exit at death (See Kundalini). A spot on the crown of the head (See Sahasrare) connected with the heart by Sushumna Nadi (q.v.), a nerve in the spinal column.

BRAHMARISHI A great sage belonging to the Brahmin caste. A rishi is a sage or an inspired poet, but the Indian tradition graded them as different orders of Prajapatis (q.v.). These grades are (i) Rajarishi, (ii) Brahmarishi, and (iii) Devarishi. Rajarishi is a royal sage, a man of the kshatriya caste (of princely or royal status) who by his pure and holy life on earth to be a great sage, demi-god has risen to Indra's heaven. Brahmarishis belong to the highest caste and by their austerity and saintliness have attained the wisdom of the Supreme Self. Devarishis are divine sages of the celestial class, who dwell in the regions of the gods, such as Narada. These sages are generally the mind born sons of Brahma or they have attained perfection upon earth and are given the exalted status.

BRAHMAVIDYA The wisdom about the Supreme Self. The knowledge, the esoteric wisdom, about Brahma (neuter and masculine) and his true nature in both the aspects.

BRAHMIN (Also known as Brahman). The first of the four castes, the-sacerdotal class, the members of which may be, but are not necessarily, priests. A Brahmin is the chief of all created beings; his person is inviolate; he is entitled to all honors, and enjoys many rights and privileges. According to Shatapatha Brahmana, Brahmans are the gods who have learnt the Vedas and chant them; they are human gods. The chief duty of a Brahman is to study and teach the Vedas; to perform sacrifices, yajnas, and other religious functions. All the asterisms (q.v.) are classified according to the four castes to indicate their nature, duties, and general influence. Asterisms classified as Brahmans are Krittika, Purva Phalguni, Purvashada, and Purva Bhadrapada.

BRIHASPATI A Vedic deity and preceptor of gods; the planet Jupiter (q.v.).

BRIHAT SAMHITA A celebrated work of astrology by Varaharnihira (A.D. 505-576). The term Samhita means 'compilation, and Brihat Samhita (Major Compilation), encyclopedic in its contents' deals with almost every subject even remotely connected with predictive science. It includes detailed chapters on astrological, seismological, sexual, and psychological subjects. It also dwells upon portents, market fluctuations, gems and precious stones, palmistry, physiognomy and worship of stellar deities. The work is executed in superb poetic language. Al-Beruni, who came to India in A.D. 1030, translated the work into Arabic and introduced it to the Middle East and the West. During recent times, Dr.. Kern translated it in English and it is now available as translated and annotated by many Indian writers too.

BUDDHA The enlightened being who reveals to the world the way to Liberation, Nirvana. To become a Buddha, one has to break through the bondage of sense and personality to acquire complete perception of the Real Self and learn not to separate it from all other selves. (See also Buddha Siddhartha)

BUDDHA SIDDHARTHA The name given to Gautam, the prince of Kapilavastu, the son of king Suddhodhana. Gautam was born in 621 B.C. He left his father's palace to become an ascetic in 597 B.C., became a full Buddha on the full moon night of Vaisakha in 592 B.C. and entered Nirvana in 543 B.C. These dates are given differently by different traditions, though only with slight variations. Siddhartha was the most perfect of all mortal men that the world has even seen. Gautarn Buddha, the fourth of the seven Buddhas and seven Tathagatas, had the most powerful influence in spiritualising the world. He is considered the ninth avatara of the Hindus. (See The Light of Asia by Sir Edwin Arnold) According to Dr B.V. Raman, Gautam Buddha was born on 14 April 623 B.C. at about middday at Lat. 270 8' North, Long. 830 5' East, the planetary position of the epoch is given as Sun 290 Y; Moon 2000 45'; Mars 260 54'; Mercury 530 6'; Jupiter 110; Venus 60 12'; Saturn 240 36'; Rahu 860 54' and Lagna 116045'. Ayanamsa +140 16'.

BUDDHI Universal soul; mind. Cognition of sensations through the sense organs resulting from the interaction of mind (citta) which produces knowledge of the external world. It produces intuitive awareness either of the inherent qualities of an external object or higher spiritual laws and their operations, which are not perceived by consciousness. It is intuitive awareness, resulting from intonations of spiritual illumination. It functions like a mirror reflecting the spiritual, Atmic, messages. In the reverse process it filters the mundane experiences to comprehend the Atmic manifestation. In Sankhya philosophy, Buddhi is the second of the 20 elements involved in manifestation. Astrologically, the Moon reflects Buddhic consciousness and stands as a component of the higher triad, represented by Atma (Sun), Buddhi (Moon) and Manas or Citti (Mercury).

BUDDH Wise, intelligent. The planet Mercury, son of Soma, the Moon, Rohini or by Tara, who was a wife of Jupiter. Buddh married Ila, daughter of Manu Vaivasvata, and from her had a son named Pururava. [Ila or Ida is primarily food, refreshment or libation of milk. She is called the instructress of man.

BUDDHAYOGA A planetary combination formed by Jupiter in ascendant, Moon in a cardinal position from Jupiter, Rahu in 2nd from Moon, and the Sun or Mars in 3rd from Moon. An individual boom under this combination attains renown, erudition, intelligence, and a social status of high order. He does not have enemies.

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Glossary of Astrology A

ASTHAM Eighth position, either from a sign or a planet. Such positions are considered inauspicious.

ASTHAMANA Occultation or obscuration of a planet by the Sun. It is formed when a planet is hidden by the rays of the Sun. When other planets do the same, it is known as Samagama, meaning union or association.

ASTIKA One who believes in God. An ancient sage, son of Jarat-Karu by a sister of the great serpent Vasuki (q.v.). He saved the life of the serpent Takshaka, when Janamejaya sacrii-ficed the serpents. Astika induced the king to forego his persecution of the serpent race.

ASTODAYA Rasta = setting) + udaya = rising]. Helical setting and rising of a planet.

ASTOTTRI A system of Dasa calculation (q.v.). Only 8 planets, instead of 9 under the popular Vimshottri system (q.v.), are taken into consideration under it to qualify for a cycle of 108 years of total planetary ruler ship (as against 120 years under Vimshottri). Depending upon the position of the Moon in different blocks of 3-4 asterisms in which even Abhijit, which is not considered in other systems, is included, the initial ruler ship of a planet is decided. Table 3 indicates the order of precedence of the planets, years of their ruler ship and the blocks of asterisms in which the placement of Moon qualifies initial ruler ship of a planet.

ASTRAL LIGHT A concept similar to sidereal light of Paracelsus and other Hermetic philosophers. It has been popularised in modern times by occultists like H.P. Blavatsky, Eliphas Levy and others. Physically, it is the ether of modem science; metaphysically and in its spiritual sense, "it encloses within its shoreless waves not only promise and potency of every quality of life, but also the realization of the potency of every quality of Spirit." Blavatsky describes it as a subtle essence visible only to a clairvoyant eye, and is the lowest but one of the seven Akashic or cosmic principles. Eliphas Levy calls it the Great Serpent and the Dragon from which radiates humanity on every evil influence. Esoterically, it corresponds to the Vedantic concept of Mahashunya, the Great Void, from which everything arises and to which everything ultimately merges. This Great Void refers to the beginning of creation while the Astral Light corresponds to the 'thought of God' or the reflection of Mahashunya surrounding our terrestrial globe containing the life story of everything on this earth. Asterisms and Planetary Rulership under Astottri Dasa System

ASTRONOMY Vedic astronomy was part of ancient occult tradition. It gave precise magnitudes, positions, motions, etc., of heavenly bodies based on their functioning over millennia. Their observation, if yogic methods of studying the stellar realm is included under it (See Patanjali Sutra, III. 27, 28 and 29), extended over innumerable yugas, manvantaras and kalpas. They fixed the calendar (both lunar and solar), described the zodiac and asterisms in great detail, calculated precisely the precession of the equinoxes, established the general laws of the stellar movements and observed and predicted the eclipses. They described the wobbling of the polar axis and even reported complete reversal of the poles. The earth was known to them as a sphere rotating on its axis and revolving round the Sun. Our world belonged to a heliocentric system, but the Sun derived its life essence from the Milky Way; it passed a portion of it to the Moon, which disseminated the same, according to its brighter and darker phases, nourished different kinds of entities and vegetation. The Sun was the ultimate dispenser of energy to the solar system, but it depended for its stability and existence on the Saptarishis, represented by the Ursa Minor. The ancient seers had detailed knowledge of visible and invisible satellites of different planets, extra-Saturnian planets, comets, nebulas, and galaxies connected with our solar system. The Puranic details of the stellar realm veiled much of the deeper knowledge of the heavenly world from the common readers, yet the available information in ancient Siddhantas displayed the accuracy of the ancient information. The ancient astronomical knowledge, as reflected in observances, prescribed for sacrificial rites (Yajnas), temple architecture and the location of temples, and the various astrological impulses exposed the seers' perception of supra-physical forces intimately related with the physical astronomical system. They gave these details so as to enable the human individual to work effectively for his self-development and self-transcendence with a view to attaining divine perfection. ASURA [(i) (a = not) + (sura = god); (ii) (asu= breath) + (ra = to bestow)]. In the oldest parts of the Rig Veda, the term was used for the Supreme Spirit, the bestowed of beneficence to the world. As a benefic power, it was applied to several of the chief deities, e.g., Indra, Agni, and Varuna. In later times, the word acquired the opposite meaning and came to signify a demon or the enemy of gods. It was in this later sense that later Vedic and the still later Puranic periods applied the word to those who opposed divine and benefic powers. The churning of the ocean, samudramanthan, in which the gods and the demons took opposite sides, applied Pe word Asuras in the malefic sense. The Taittiriya Brahmana states that the breath (asu) of Prajapati (Brahma) became alive, and with that he created the Asuras. In another part of the same work, he is said to have become pregnant and thus he created Asuras from his abdomen. The Taittiriya Aranyaka represents Brahma as the creator of gods, men, Pitris, Gandharvas, and Apsaras from water, and that the Asuras, Rakshasas and Pisachas sprang from the drops, which were spilt. The various other scriptures also attribute a divine origin to Asuras. Blavatsky states that the word changed its meaning when ritualism and dogmatism got better of wisdom and the initial letter a was adopted as a negative prefix. It has now come to mean enemies of gods. Yet the Asuras cannot be outright condemned as unspiritual beings. There are many kinds of divine beings who are not necessarily gods. Many Daityas and Danavas and other descendants of sage Kashyapa from his several wives are opposed to gods, and at times usurped their kingdom, but they are not considered outright as devils. Rakshasas, who were the descendants of Sage Pulashya, belonged to a different category; their greatest weakness was greatly inflated egotism, which led them to much mischief and grief. In Vedic astrology, presently Asura stands for Rahu which represents impediments (analogous to the Vedic Vritras (q.v) arousing spirituality in the individual.

ASWAMEDHA The sacrifice of a horse. It was performed by kings. It implied that he who instituted it was a conqueror and king of kings. It did not entail the killing of a horse, but the horse was let loose to wander in different directions without any restraint; he who stopped the horse had to fight the king who had let it loose or to accept his suzerainty. It was believed that the performance of one hundred such sacrifices would enable a mortal king to ascend the throne of Indra, and to become the ruler of the universe and the sovereign of gods.

ATALA [(a = without) + (tala = surface, roof, bottom)]. Bottomless, unfathomable. One of the 7 islands or the lokas (q.v.) belonging to the nether world. Antipodes. One of the 14 realms of existence. Blavatsky states Atala loka to exist on the astral plane; it was once upon a time, according to her, a real island on the earth.

ATICHARA Accelerated motion of a planet, especially during its passage from one sign to another. Such an acceleration occurs after the planet's recovery from retrogression.

ATMA/ATMAN Meaning soul, Brahman, essence, the natural temperament. Atm refers to one's own Self; Atma to Self-awareness, and Atman to the state of being supremely aware. Atmajnana is Self-knowledge, or knowledge of the soul; Atmatattwa is the true nature of the spirit, and Atmavidya the wisdom of the Self or Divine Wisdom. The Vedas spoke of Atmanam atmane pasya, meaning see Thyself by thyself. The Supreme Self can be known by itself and any knowledge about it based on any other source is only illusory and deceptive. Atma alone is the one real and eternal substratum of all, the essence and absolute knowledge, the Kshetrajna (q.v.), the knower of the field. It is the central core of pure awareness; it neither forgets, nor remembers. It is the ever-present substratum of the consciousness of egoism, it witnesses the experiences of three stages of consciousness, viz., waking, dreaming and the dreamless slumber. It is different from the five sheaths, viz., physical, pranic, sensational, mental, and blissful. Atman perceives all but it is not perceived by others. It is like the eternal ray of light which shines upon and through the darkness of matter, when the latter is able to reflect the same, but light itself cannot be penetrated by anything else. Atma's relationship with Jivatma and Paramatma refers to the relationship of the subjective, noumenal individual scintilla with the noumenal universal fire on the one hand and the same life essence enmeshed in matter on the other. fivatma, the individual soul, is enshrined in individ-ual sheaths to which it constantly imparts the urge for liberation while experiencing the materialisation process and the resulting thraldom. On achieving pure awareness, liberation, the individual consciousness merges in the universal conscious-ness, Paramatma. The philosophy of Vishistadvaita assigns a different status to Atman. When the individual has attained Moksha (q.v.), liberation, and the body dies at different levels of material existence, Jiva has already passed through several stages; on death, it goes with Sukshama Sharira, or the dreamlike illusive body, from the heart of the body to the Crown Chakra, Brahmarandra, located in the crown of the head, traversing the Sushumna Nadi, a nerve connecting the heart with the Crown Chakra. Jiva breaks through Brahmarandra and goes to the region of the Sun, Surya Mandal, or the aura of the Sun through the solar rays. Then it goes through a dark spot in the Sun to Paramapada, the source of Supreme Light. liva is directed on its passage by Atmajnana acquired by yogic discipline. Jiva thus proceeds to Paramapada with the assistance of Adhivahikas, the bearers in transit by various names, e.g., Archi, Ahas, Adityas, Prajapatis. On attaining Paramapada, the source of Supreme Light, the individual attains the awareness of himself as the emanating spark from the uncreated ray. Atma is then combined with the Universal Spirit and becomes a part of it, yet as Atma it retains its individual identity. The status attained at this level is that of Pratyeka Buddha, the individual enlightened being. The soul's journey proceeds further when this individual awareness completely loses its distinctive character and merges wholly in the Universal Spirit to become Atman, the Supreme Soul, Brahman. Currently, the word Atma or soul is used in many different senses. It is used as the word soul or anima mundi (q.v.), animal soul, spiritual soul, etc. These words merely refer to the central animating core of the being expressing itself through different sheaths at different levels of its existence. The relationship between Atma, Buddhi, and Manas is astrologically represented by the disposition of the Sun, Moon, and Mercury.

ATMA KARAKA PLANET The planet representing Atma; the Sun is the Karaka, dir the causative agent, of Atma. Atma Karaka planet in a horoscope is decided on the basis of the highest longitudinal progression of a planet, irrespective of the sign in which it is placed. The nodes of Moon in this reckoning due to their permanent retrogressional motion are counted from the end of the sign. In predictive astrology, Atma Karaka planet attains great importance; all other planets are expected to bestow their support to it. The harmony between natural Atma Karaka planet, the Sun, and the special Atma Karaka position attained by a planet represents the unity of purpose or otherwise between the permanent nature of the individual, his soul and the course earmarked for him in the present birth.

ATREYA A patronymic from Atri. A son or descendant of Atri (q.v.).

ATRI A Vedic sage is said to have composed many hymns in praise of Agni, Indra, the Ashwins and the Vishwa-Devas. He was also considered one of the ten Prajapatis assigned the task of human generation. He is described as a mind born son of Brahma, and one of the seven gages related with several Manus, e.g., Swayambhu, Swarochitha, and the Vaivasvata. According to the Puranic stories, when Brahma asked them to create the universe, he went into deep meditation for several thou-sands of years, at the termination of which a drop of water fell from his eyes which took the form of the sage; Soma, or the Moon was born from this sage and his wife Anasuya, one of the daughters of Daksha, and she was considered as one of the most pious ladies. Rama along with Sita and Lakshman visited Atri's hermitage during his exile from Ayodhya.

AVADHUTA An ascetic who has renounced all worldly attachments and connections.

AVASTHA Disposition of a planet. It is classified in 10 categories, viz., (i) Deeptha, illuminated or exalted; (ii) Swastha, healthy, owning its own sign, (iii) Mudita, joyous, owning a friendly sign; (iv) Shanthi, quiet, placed in auspicious subdivisions (v) Shakta, powerful, NO Vakra, in retrogression, (vii) Peedya, tormented, occupying the last quarter of a sign, (viii) Vikal, mutilated, when a planet is combust, (ix) Khala, mischievous when it is debilited, and (x) Ashubha, inauspicious, when the planet is in its atichara (q.v.) or accelerated motion.

AVATARA A descent. It refers to the descent of a deity, especially of Vishnu, or of some exalted being who has progressed beyond the necessity of involuntary reincarnations. These are of two kinds, viz., those -born from women, or appearing on the earth without any parent. The first indication, not of an avatara but of what subsequently developed into an avatara is found in the Rig Veda in the "three steps of the unconquerable preserver who strode over this (universe) and in three places planted his steps". This has been variously interpreted. The early commentators understood the three places to be the earth, the atmosphere and the sky; in the Earth, Vishnu was fire, in the air lightning and in the sky the solar light. Another sage interpreted it to mean the three positions of the Sun, viz., at its rising culmination, and as at setting. The most common 10 avataras, according to Puranic stories are: Matsya, fish; Kurma, tortoise; Varaha, boar; Narasimha, man-lion; Vamana, dwarf; Parasurama, Rama with an axe; Rama, the son of Dasharatha, the ideal king, Krishna, the Lord who functioned as the charioteer of Arjuna enlightened him about the teachings of the Bhagavad Gita; Buddha, the son of Suddhodhana who finally became the enlightened Sakyamuni; and Kalki, who will appear at the end of Kaliyuga. The Bhagavata Purana which greatly glorified the role of Vishnu enumerates 22 such incarnations: (1) Purusha, the male, the progenitor, (2) Varaha, the boar, (3) Narada, the great celestial musician, (4) Nara and Narayana, Vishnu floating on a serpent couch on the infinite water, (5) Kapila, the sage philosopher, (6) Dattatreya, the three-deities in one, (7) Yajna, the sacrifice, (8) Rishabha, the righteous king and father of Bharat, (9) Prithu, a king of the solar race, (10) Matsya, the fish, (11) Kurma, the tortoise, (12 & 13) Dhanwantri with nectar, the physi-cian of the gods and the drink of immortality, (14) Narasiniha, the man-Ijon, (15) Vamana, the dwarf, (16) Parasurama, the sage with axe, (17) Ved Vyasa, the compiler of the Vedas, (18) Rama, the king of Ayodhya, who killed Ravana, (19) Balarama, the elder brother of Krishna, (20) Buddha, and (22) Kalki. After this listing, the Purana however mentions that the avataras of Vishnu are innumerable.

AVATARA YOGA A planetary combination formed by (i) the ascendant occupying a cardinal Sign, i.e., Aries, Cancer, Libra, or Capricorn, and 00 Venus and Jupiter also in Angles, i.e., 1st, 4th, 7th or 10th houses, and (iii) Saturn in exaltation. The combination bestows spiritual blessings uplifting the individual's mind and heart enabling him to attain mystic awareness and inner wisdom. He becomes an erudite and deep student of religious and esoteric literature with psychic susceptibilities. The combination also bestows high status in society, renown for meritorious deeds and pilgrimages to religious and historical places. He shapes the character of the age in which he is born.

AVAYOGA BINDU See Yoga Bindu.

AVIDYA (Meaning ignorance, want of spiritual wisdom.) The Vedantic concept of illusion created by Maya (q.v.). Avidya makes an individual perceive the (unreal) phenomenal universe as real. The concept is based on the assertion that Brahma alone is Real and everything else is illusory.

AYANA The Sun's monthly speed.

AYANAMSA The difference between the Tropical (Sayana) and the Sidereal (Nirayana) longitudes. The beginning of the zodiacal circle under Sidereal system is always the fixed 00 of Aries; the Tropical System assumes the point of intersection of the celestial equator and the ecliptic at Vernal Equinox when the Sun begins its journey in the northern hemisphere as the 00 of Aries or the beginning of the (moving) zodiacs. It is estimated that in about A.D. 285 the two points were coincident. The gravitational pull of the Sun and the Moon produces retrogression to the-Equinoctial point leading to divergence in the two systems. In about 26,000 years this point is expected to complete the circle to meet the earlier point. This gives an annual divergence of 50.3". The Precession of Equinoxes is defined as the earlier occurrence of the equinoxes in each successive sidereal year because of the slow retrograde motion of the equinoctial points along the ecliptic. The division of zodiac into various Signs in the western Tropical system does not refer to the same portion of the zodiac as the Sidereal or Nirayana system. As the referral 00 does not mark the same portion of the ecliptic, the zodiacal signs, though given the same name, are not identical under the two systems. When we speak of converting a Western chart into the Hindu equivalent, it implies subtracting the Ayanamsa from the Tropical longitude. It suggests bringing into focus the same portion of the ecliptic, and the same name of the zodiacal signs while discussing the nature of planetary impulses. Differences have arisen in the estimates of Ayanamsas. All the estimates do not agree on A.D. 285 as the year of nil Ayanamsa. The Western Sidereal astrologers usually use the Ayanamsa developed by Cyril Fagan and Donald Bradley, while in India, the two best known estimates are of N. C. Lahiri and B. V. Raman. For 1990, Lahiri's Ayanamsa is estimated as 230 43' 14", B.V. Raman's 220 16', 20", and Fagan-Bradley's 240 23' 46"; the same for A.D. 2000 will be 230 51' 11", 220 24' 44" and 240 44' 11" respectively.

AYUSHA KARAKA Producer of longevity. (See Karakas)

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Glossary of Astrology A

ARA SAURI YOGA
Planetary combination between Saturn and Mars. It produces serious
afflictions.
ARDHA-CHANDRA YOGA
A planetary combination under which all planets occupy consecutive houses
leaving the intervening cardinal houses vacant. The individual under this
combination is happy, handsome, and is provided with much ornaments, gems
and jewels.
ARDHA-NARISHWARA
[(Ardha = half) + (nari = female) + Ushwara = God)]. A concept suggesting
polarization of primeval unity into active (male) and passive (female)
energy forms and their mutual interaction in togetherness. This stage of
cosmic manifestation is described in many ways in ancient religious
literature. Mahadeva, the Supreme Lord, also known as Shiva (q.v.), is
represented as half male and half female, denoting masculine and feminine
energies to be functioning together. The Puranic stories refer to Brahma,
as splitting himself into Brahma-Viraj (male) and Vach-Viraj (female)
whose mutual interaction began human generation. Swastika represents the
union of male and female I together in action producing motion. Sankhya
philosophy postulates Purusha (Spirit) and Prakriti (Nature) together,
resulting in over lasting manifestation in action. The cosmic evolution
from the primeval subjective state to the gross terrestrial manifestation
results from the inter-action of polarized energy forms represented as
Ardhanarishwara. It is analogous to Jungian psychology of balanced
personality; i.e., a harmonious blending of male and female principles in
an individual.
Astrologically, the zodiacal belt is divided between male and female signs
[as under Hora (q.v.) division]. Planets are also paired together, such as
Sun-Moon, Mars-Saturn and Venus-Jupiter, while Mercury is the
interconnecting link between subjective and objective groups of planets.
ARDHAPRAHARA
An invisible satellite of Mercury. It is theoretically worked out as
follows: Assuming the duration of a day is 30 ghatis (q.v.), Ardhaprahara
rises after 14 ghatis on Sunday, 10 ghatis on Monday, 6 on Tuesday, 2 on
Wednesday, 26 on Thursday, 22 on Friday, and 18 ghatis on Saturday. This
period is proportionately changed if the duration of daytime differs.
During nighttime, this satellite rises after 26, 22, 18, 14, 10, 6, and 2
ghatis, respectively, on these days.
ARGALA
Meaning a latch, a bar, or a bolt used for fastening a door or the cover
of a vessel. Figuratively, it refers to some-thing intervening as an
obstruction. In Jaimini astrology (q.v.), it is used to describe the
obstructing effect of an intervening planet. It assumes that planets and
signs of the zodiac affect other planets and signs by their aspects. These
influences can be nullified by the presence of certain planets at certain
places relative to these planets and signs. Such obstructing planets are
known as Argalas.
ARGHA
Respectable oblation to a god. A small boat-shaped vessel often used for
an oblation of water. In mystic literature, the word is also used for the
Ark or the womb of nature, the crescent moon, or a life-saving ship.
ARHAT
The worthy one deserving divine honors. A title given to fourth degree
initiates" who have attained Nirvana (q.v.). An Arhat is one who has
entered the highest path (of return) and is emancipated from the bondage
of involuntary rebirth.
ARIDRA
Meaning green, fresh, soft, moist. The 6th asterism extending from 660 44’
to 800 00' of the zodiac. Its presiding deity is Rudra, the planetary
ruler is Rahu and its primary motivation comes from Kama, passion. Its
basic attribute is Rajas (q.v.). It is symbolized by a human head. The
asterism represents the thinking capacity in man.
ARIES
The zodiacal sign extending from 00 00' to 300 00" of the zodiac. Mars
rules over the sign, the Sun is exalted at 100 and Saturn is debilitated
at 200. Aries is considered male by sex, a quadruped by species, and blood
red in color. Its other characteristics are moving, fiery, barren or very
few children, bilious in bodily humor, austere and sullied in appearance,
rises from the hind part. Its abode is the surface of the earth containing
precious stones and gems; it rules over minerals. The sign represents the
first stirrings of cosmic ideation. It stands for the beginning of every
creative impulse. In Vedantic philosophy, Aries stands for initial action,
or Avarana Shakti, the veiling process. Its impulse is unsullied, noumenal
in its original innocence containing within it all forms of evolutionary
potential.
Aries is primordial dynamic energy, the eternal fire inherent in every
form of creation in its latency. It is capable of acting in destructive as
well as constructive manner. It shows the primeval polarization of cosmic
unity.
The Puranic stories describe Brahma, the cosmic creator, born under this
sign.
Aries imparts activity, eagerness to venture in new directions and
undertake new explorations, experience happiness in creative activities
and take greater interest in action than in results.
The sign is supremely suited for asceticism, yogic practices and
austerities. It arouses great urge for renunciation of material wealth. It
exerts strong spiritual influence and often inspires the persons born
under the sign to enter into religious discipleship. These persons are
well meaning in their intentions, yet are extremely difficult to live
with. Their social relationships are boorish, their married life strained,
and professional career rough. Aries-born individuals are never satisfied.
They desire to reach insurmountable peaks and feel independent. The sign
produces radical changes and makes social behavior unpredictable. Aries
produces too many contradictions in life.
Syn: Mesha (ram.), Vishwa (the universe), Kriya (physical action), Tamboor
(a kind of musical instrument), Adyam (beginning), Vasta (goat, an abode),
Pratham (primeval), Kshetram (sacred spot), Riksha (bear), Bhavam (an
abode), Bha (delusion).
ARISTHAM
Meaning misfortune; unlucky omen. A planetary combination that produces
unfavourable results and obstructs the fructification of auspicious ones.
It accentuates illness, poverty, fatal accidents, and may even cause
death.
ARISTHA BHANGA
Mitigation of unfavorable results expected by Aristha Yogas (q.v.). Three
such alleviating combinations are (a) Mercury, Jupiter or Venus in a
quadrant; (b) a strong Jupiter in ascendant, and (c) a strong ascendant
lord in a cardinal house.
ARISTHA YOGAS
Planetary combinations producing misfortune. These combinations nullify
auspicious results and produce hardships. Some of these combinations are
listed below:
(i) Malefic (q.v.) associated with the 6th, 8th and 12th houses or their
lords; (ii) Malefic aspects on a weak Moon; (iii) Sun, Mars, and Saturn in
the 5th house; (iv) Mars, Saturn, or Sun in the 8th house; (v) malefic
aspect on weak ascendant lord, Sun or at Moon; (vi) Sun, Mars, Rahu and
Saturn in ascendant; (vii) exchange of signs between Jupiter and Mars;
(viii) Mars and Saturn in the 2nd house while Rahu occupies the 3rd; (ix)
Rahu in the 4th, and Moon in the 6th or 8th house; W Mars in the 7th,
Venus in the 8th and Sun in the 9th house; (xi) Malefic in the 7th and
12th houses; (xii) Jupiter, Sun, Rahu and Mars occupy signs of malefic
Planets while Venus is in the 7th house; (xiii) lord of ascendant
associated with a malefic or flanked by two malefic, and a malefic
positioned in the 7th house (it produces suicidal tendencies); (xiv)
Saturn in the 8th house, Moon in ascendant, or alter-natively, Venus and
Moon in the 6th or 8th House (it leads to stomach disorder or maimed
limbs); and (xv) Moon and Mercury in the 6th or 8th house.
ARJUNA
Meaning white, the bright or silvery color. The third Pandu Prince born,
supposedly, of the radiance of Indra, hence he is also called Aindra,
meaning, born of Indra.
Arjuna was brave as the bravest, a highly skilled archer, proficient
musician, aristocratic in temperament, generous, tenderhearted, and
chivalrous. His extraordinary skill in archery has identified him with the
astrological sign of Sagittarius. He was taught military science by
Dronacharya, the greatest teacher of ethics, royal manners, as well as in
military science during the Mahabharata period. Arjuna won Draupadi, a
daughter of the Panchal king Draupada, in an archery contest and thus
married her at her swayamvar.* Fraternal feud led to Arjuna's exile and
during this period, he received further instructions in the use of arms
from Parasurama, the sixth avatara (q.v.) of Vishnu. During the period of
exile, he married Ulupi, a Naga princess and by her he had a son named
Iravat. He also married Chitrangada, a daughter of the king of Manipur,
and from her he had a son named Babruvahan. He visited Krishna at Dwaraka
and there he married Subhadra, the sister of Krishna. By her he had a son,
named Abhimanyu. Later on, he obtained the bow 'Gandiva' from Agni (q.v.).
He journeyed to the heavenly world, where he, on resisting the advances of
Urvashi, the most beautiful celestial nymph, was cursed with (temporary)
impotence.
When his eldest brother, Yudhishthir, lost the kingdom in gambling, the
five brothers went into exile for 13 years, including a year of incognito
residence. During this period, Arjuna went on a pilgrimage to the
Himalayas to propitiate gods and to obtain from them celestial weapons for
use in the anticipated war against the Kauravas. On this occasion, he
fought with Shiva (q.v.) who appeared before him in the guise of a
mountaineer, but Arjuna having found out the true character of his
adversary, worshipped him, and obtained from him the Pashupata, one of the
most powerful weapons. Indra carried Arjuna to his capital Amaravati where
Arjuna spent some time improving his military skill and use of weapons. At
the instance of Indra, he went to fight against the daityas (q.v.) of the
sea and vanquished them. On his return, Indra presented him 'with a chain
of gold and diadem and with a war shell, which sounded like thunder.'
During the thirteenth year of exile, when he was expected to live
incognito, he entered into the service of the king Virata, disguised as a
eunuch (the nemesis of Urvasi's curse), and acted as a music teacher to
Virata's daughter Uttara. Towards the concluding period of his incognito
residence, he took a leading part in an assault on the side of King Virata
and defeated his enemies, thus winning the lasting friendship of the king,
which proved very useful in the course of his fight with the Kauravas.
When the Kauravas, at the end of the Pandavas' exile, refused to return
their kingdom, preparations for the Mahabharata war began and Arjuna
secured the personal assistance of Lord Krishna as his charioteer. Before
the actual battle began, Arjuna became despondent at the futility of the
impending bloodshed. Krishna, then, related the famous Shrimad Bhagvada
Gita to Arjuna in the battlefield in the presence of both the armies of
Kauravas and the Pandavas.
The Mahabharata war lasted 18 days. On the tenth day, Arjuna wounded
Bhishma mortally. He killed many of his adversaries, including Jayadratha
and others. On the seventeenth day, he was stung by some reproaches of his
eldest brother Yudhishthir and he would have killed him had not Krishna
interposed; on the same day he miraculously escaped being killed by Karna
(Arjuna's mother's son from the Sun-god before her marriage to his father
Pandu) but an accident to Karna's chariot gave Arjuna the opportunity of
killing him. After the victory following Yudhishthir's Ashwamedha horse,
Arjuna, besides fighting and conquering many kings, also had an encounter
with his own son Babhruvahana at the city of Manipur; there he was killed
by his son but was restored to life by a Naga-charm supplied by his wife
Ulupi. Arjuna was subsequently called to Dwaraka amid the internecine
struggles of the Yadavas, the descendants of Krishna. There Arjuna
performed the funeral rites of Vasudeva, the father of Krishna, and of
Krishna himself. While he was escorting the wives of Krishna to their
abode, he was humiliated and defeated by wayside marauders, which proved
to be not only a great disappointment for him but also an eye-opener. He
realized that all his powers, which were given to him by Lord Krishna, no
longer existed after Lord Krishna's death. He was now a commonplace
entity. Soon afterwards, he retired from the world to the Himalayas, where
he perished in the snow along with his brothers and Draupadi.
(*Swayamvar is an ancient ceremony where marriageable maidens,
brides-to-be, stipulated certain conditions, and any individual who could
fulfill and accomplish them, could marry the girl as a result.)
ARKA
Meaning, a ray of light, a flash of lightning. Sun; Sunday.
ARTHA
Meaning, to strive, obtain, desire. The word means 'significance'
specially of attaining worldly objects, such as riches, prosperity, etc.
Artha is also one of the four ends of human life, the other three being
Dharma (righteousness), Kama (passion, sexual urge, intense attachment),
and Moksha (liberation from the cycle of births and deaths, Nirvana
(q.v.), release). Artha is the primary motivational impulse of Bharani,
Punarvasu, Makkha, Swati, Jyestha, Shravana and Purva Bhadrapada
asterisms.
ARUDHA
Ascended. (See Arudha Lagna)
ARUDHALAGNA
Arudha refers to the relative distance of a sign as the lord of the sign
is from the sign it owns. Arudha lagna is also known as Pada lagna, a term
frequently used in Jaimini astrology. It is worked out by counting the
same number of signs from the ascendant lord as it (the ascendant lord) is
from the ascendant. For example, if the ascendant is Leo and the Sun is
placed in Scorpio, four houses away from the ascendant sign Leo, Arudha
lagna will be four houses away from Scorpio where the Sun is placed. In
this case Arudha lagna will be Aquarius.
ARUNA
Rosy red, the morning hue; the color of dawn. The dawn is personified as
the charioteer of the Sun. While driving the chariot, Aruna sits facing
the Sun rather than the horses. Aruna is of a later origin than the Vedic
Usha. He is said to be a son of the Sage Kashyapa and Kadru.
ARYA VASU
One of the 7 rays of the Sun which, according to the Kurma Purana,
nourishes Jupiter.
ARYAMAN
The presiding deity over the twelfth asterism, Uttara Phalguni. A Vedic
deity whose interaction with Varuna, Mitra, and Bhaga enables a seeker to
reach one indivisible light. Before a human being attains this position,
he needs mighty strength, perfectly guided happy inner upsurgings, and
constant endurance to reach his goal. Aryaman has the function of
strengthening the endurance of the seeker. In all human endeavors, there
is stress and strain of efforts, there is struggle. The resolution of
conflicts on the path enables the individual to transcend narrowness (an
aspect of Varuna) and establish harmony (Mitra). It requires intense
austerity, penance, and mastery' over one's psychic reactions. It is
through Aryaman's guidance and assistance that success in efforts is
accomplished. Aryaman is the embodiment of endurance. The physical body,
i.e., the jar, requires thorough baking before the nectar of immortality
can be poured in it. This baking is done by the heat and austerity of
Aryaman. Aurobindo states that Aryaman sums up in himself the whole
aspiration and movement of man in continual self-enlargement and
self-transcendence to his divine perfection. Dowson considers Aryaman as
'a bosom friend'. According to him, Aryaman appears in religious
literature as the chief of the Pitris (q.v.); one of the Adityas, and one
of the Vishwadevas. The Puranic stories make him to be an offspring of
Aditi (q.v.).
ARYA SIDDHANTA
The system of astronomy founded by Aryabhatta in his work bearing his
name. Aryabhatta is considered as the inventor of algebra; two of his
works, viz., the Dasagiti Sutra and Aryashtasata published now under the
title Aryabhattiya were extensively known throughout the contemporary
world. Aryabhatta was born at Kusumapura (Patna) in A.D. 476, and his
first astronomical work was composed at the age of twenty-three.
ARYAVARTA
The land of the Aryans, synonymous with India. But more specifically it is
the tract of land between the Himalayas and the Vindhya range and from the
eastern to the western seas.
ASAT
[(a = non) + (sat = truth; the immutable, eternal, the one real banes)]. A
metaphysical concept referring to 'non-being' rather ‘nonbe- ness'; the
incomprehensible nothing-ness. A synonym of matter, Prakriti (q.v.). The
unreal or the objective nature is regarded as illusion, nature, or the
illusive shadow of its one-true-essence.
ASCENDANT
Lagnam (sk.). Meaning, an auspicious moment; decisive moment; time of
action. The point on ecliptic (q.v.) rising at the eastern horizon at the
time of birth or occurrence of an event. The zodiacal sign at the time of
birth.
In a horoscope, an ascendant represents general personality, opportunities
in life, and the basic impulse motivating the individual. It indicates the
physical appearance, general health, early years of one's life and the
inborn vitality with which the individual meets life's challenges.
Jaimini astrology considers 6 kinds of ascendants, viz., Arudha or Pada;
Bhava; Hora; Varnada; Ghatika; and Nisheka. All these are worked out
differently and are intended to describe different aspects of the
individual.
ASCENDANTS, TABLE OF
A table giving longitudes of different zodiacal signs rising at the
ascendant corresponding to each sidereal time (q.v.).
ASCENSION, RIGHT
Visuvamsa (sk). A coordinate to locate a celestial body. It represents the
arc of the celestial equator (q.v.) measured eastward from the vernal
equinox to the foot of the great circle passing through the celestial
poles and the given object on the celestial sphere expressed in degrees,
hours, etc.
ASHADA, PURVA
The 20th asterism extending from 2520 20' to 2660 40' of the zodiac. It is
ruled by Venus, its presiding deity is Aapas, the water god, and its
primary attribute is Sattwa (q.v.) and the basic motivation comes from
Moksha, liberation. It is considered Brahmin by caste, monkey by species,
man by temperament. It represents the eastern direction. It is an
auspicious asterism producing God's grace, pride and suitable conditions
for spiritual growth. (See also MSK pp. 229-31.)
ASHADA, UTTARA
The 21st asterism, which extends from 2660 40' to 2800 00' of the zodiac,
is an extension of the previous one, viz., Purva Ashada, and both together
form the complete unit, yet there are subtle differences between them.
Uttara Ashada is ruled by Sun, and Vishwadeva is its Vedic deity. Its
primary attribute is Sattwa, and basic motivational impulse is also
Moksha, liberation (the same as the previous asterism). It is, however,
categorized as a warrior by caste, mongoose by species, but man (the same
as the earlier one) by temperament. It represents the southern direction.
It is a spiritualizing influence: it arouses humility, self-centeredness
and deep-rooted sensitivity to cosmic unity.
ASHLESHA
The 9th asterism containing 5 stars symbolizing a serpent extends from
1060 40' to 1200 00' of the zodiac. It is one of the most mysterious
asterisms capable of imparting highly spiritualizing influence as well as
the most depraved mentality. The asterism is ruled by Mercury. Its
presiding deity are the Nagas (q.v.), the serpent custodians of spiritual
wisdom. Its primary attribute is Rajas (q.v.) and the basic impulse is
spiritual magnetism.
As the Moon is related to human psyche and the changes within it, and
Mercury is concerned with intelligence, so are these planets closely
related with this asterism; they endow it with great potential for mental
development. Ashlesha imparts intellectual and mental development enabling
those whom it affects to very much change their perception of life. These
changes occur in the most unexpected ways which make the individual
experience radical transformation in its thinking and relationships.
ASHUBHA
Meaning Krura, cruel, or a malefic planet such as Saturn and Rahu.
ASHRAM
Hermitage of a sage, or a monastery for ascetic contemplation. One of the
four stages in the life of an individ-ual as divided under the law of
Manu, specially so in the case of a Brahman. These four ashrams or stages
are (i) Brahmacharya, when the individual spends his time as a student
under a spiritual preceptor, (ii) Grihastha, in which he is married and
spends the life of a householder, (iii) Vanaprastha, the anchoret or the
dweller of the woods who, having discharged his duties as 'a man of the
world', retires to the forest to devote himself to self-denial and
religious meditation, and (iv) Sanyasa, the religious mendicant who
wanders about and lives with complete indifference to the mundane world
and intent upon humanitarian work and final absorption, Moksha.
ASHWIN/ASHWINAU/ ASHWINI KUMAR
The 1st asterism extending over 130 20' of the zodiac. It is related with
the Sun in many ways: the two ascetics represented by the asterism are
said to be born of the Sun and his estranged wife Tvastri, when they had
assumed the form of a horse and a mare. The various appellations, e.g.,
Abdijan (ocean-born), Pushakara-srajan (wreathed with lotus), Badav-eyan
(sons of the submarine fire) indicate their mystic character.
The Ashwini Kumars are said to be born of the Sun and the sky and are
known as Dasra (the destroyer) and Nasatya (untruth). They are drawn in a
three-wheeled chariot and the charioteer's seat is -divided in three
sections. In the Vedas, they are described as two deities, very young and
handsome in appearance, bright and of golden brilliance, agile, swift as
falcons, possessed of many forms, riding in a golden car drawn by horses
or birds, as harbingers of Usha, dawn. They are the earliest bringers of
light in the morning sky. They are hymned as the physicians of heaven who
restored the sage Chyavan to youth and had prolonged his life when he had
become old and decrepit. In the Mahabharata, they are described as the
parents of the Pandu princes, Nakula and Sahadeva.
Ashwins, as an asterism, consist-ing of 3 stars, are symbolised in the
form of a horse. The zodiacal sign Aries in which it occurs, is ruled by
Mars but the asterism itself is ruled by Ketu. Its presiding deities are
the two Ashwini Kumars. Its primary attribute is Rajas, and its basic
motivating impulse is Dhanna, righteousness. It is classified as a
merchant by caste, horse by species, and a god by temperament. It
represents the south direction. The asterism imparts regenerative
potential, leadership and 'thirst for sensation. The Sun is exalted in
this asterism.
Blavatsky sums up the characteristic of the Aswinis -by describing them as
the two Vedic deities, the twin sons of the Sun and the sky, the bright
harbingers of the dawn, who prepare the way for the brilliant dawn for
those who patiently wait through the night. They are the physicians of the
heaven world inasmuch as they heal every pain and suffering and cure all
diseases. They are the ocean-born, or Abdijan, crowned with lotuses. The
Aswinis represent the transition from darkness to light, cosmically and
metaphysically.
ASPECT
Meaning Drishti (sk), sight. Transference of planetary influences to
another planet or house division as a result of their situation in
relation to each other. Every planet casts direct aspect on planets
located seventh from itself. Jupiter, Mars, and Saturn possess additional
aspects, too. Jupiter aspects 5th and 9th additionally; Mars aspects 4th
as well as 8th; and Saturn aspects 3rd and 10th besides their usual 7th
aspect. These are full aspects; planets have three-quarters, half and a
quarter aspects, too. These determine the strength of the impulse produced
by their location. Full aspect produces 100 per cent result,
three-quarters 75 per cent and a quarter aspect produces only 25 per cent
of the inherent results of the planet aspecting.
Usually the aspects cover the entire house division on which the planet
casts its aspect, yet the concentrated impact is restricted to a narrow
range which differs for different planets. The range of concentration is
known as Deeptamsa which is ±100 for the Sun; - ± 50 for Moon; ± 30 30'
for Mercury; ±30 for Venus; ±40 for mars, ±40 30' for Jupiter and ±40 30'
for Saturn.
Nodes do not have any aspect but some authorities assign them full aspect
on the 5th, 7th, 9th and 12th houses, 3/4 aspect on 2nd , and 10th and 1/2
aspect on 3rd, 4th, 6th, and 8th houses.
Table 1 shows aspects of various planets. Jaimini astrology considers
aspects based on the relationship between different signs. Planets located
in any sign acquire the aspect assigned to them.
ASSOCIATION
A relationship produced by the position of two or more planets in the same
sign or house. (Also see Asthamana.)
Aspects of Different Planets

ASHTAKAVARGA
Meaning eightfold categorization. It depicts eightfold strength of planets
excluding the nodes of the Moon but including the ascendant. It is worked
out according to certain well-established rules for measuring the
planetary strength. The strength of each planet depends upon the location
of other planets and the ascendant in relation to it.
Eight full points are assigned to each planet. They can obtain strength
varying from zero to 8 points which, plotted on different signs in a
chart, determine the possibility of a transiting planet in inducing
auspicious or otherwise effects during its sojourn in a particular sign.
Four or more benefic points lead to the fructification of benefic results
and elimination of any malefic effect of the planet's transit in that
sign.
ASTERISMS
Also known as Nakshatras (sk) and lunar mansions. A portion of the
zodiacal circle of 3600, beginning with 0' Off of fixed signs (q.v.)
divided into 27 divisions, each of which division measures 130 20',
represents one asterism, or Nakshatra. An additional asterism, viz.,
Abhijit, is sometimes added in between the 21st and 22nd ones, which
alters the magnitude of some of these asterisms. The asterisms are
powerful centers of radiation. Moon has special relationship with them.
Its position in an asterism determines the ruler ship of planets over
different periods in an individual's life. (See Dasa system)
ASHTA DISHA
Kashta = eight) + (disha = direction)]. Eight cardinal points; the
eight-faced space. An imaginary division of space represented as an
octagon (and at other times as a dodecahedron though it is not technically
correct to do so).

BA PART II : PAPER 1.5

2006-07-10T17:49:00.000-07:00

Glossary of Astrology A

AHAMKARA
[(Aham = self) + (Kara = maker)] Egotism, self-love born of avidya (q.v.), spiritual ignorance; the conception of "I" distinguished from the universal One-Self personality. In Vedanta, it is considered as the third of 8 producers of illusory creation in the sense of conceit, or the conception of individuality. It is rooted in the nature of Manas, the thinking principle, which arises from Mahat, the illumined mind. It is dual in nature as it has affinity with Atma-Buddhi as well as with the physical counterpart of man. Astrologically, Mercury produces self-conceit as well as spiritual ignorance, Avidya, especially when it is associated with the materialistically afflicted Sun, or when it is adversely aspected or is conjunct with Saturn or the nodes of the Moon (Rahu).

AHI
A serpent, a thief, the shadowy planet Rahu. In the Vedas, Ahi is a demon representing egotism and ignorance. It personifies thirst for life, lack of moisture, and existence of drought. Yet as Dhyan Chohans, it stands for mighty intelligent forces which give rise to and enact her laws in nature while themselves acting in accordance with laws imposed on them by yet higher powers. As a demonic power, Ahi was Vritra: (q.v.), the serpent of ignorance killed by Indra to save the world from destruction. Ahi represents the Sun and Rahu. As Naga it presides over Ashlesha (q.v.) and as Ahir-Budhanya it imparts wisdom to Uttara Bhadrapada (q.v.).

AHIRBUDHANYA
Also known as a dragon of the deep. It is one of the 11 primary Rudras (q.v.) produced by Sage Kashyapa and Surabhi, who was one of the daughters of Daksha Prajapati (q.v.). Ahirbudhanya produced 80 million invincible trident-holding secondary Rudras who were spread in all directions to protect mankind. Along with Ajaikapada, another primary Rudra, he formed the dual principles of light and darkness, heat and cold, and is personified, as Agni while Ajaikapada is Soma. Ajaikapada and Ahirbudhanya preside over Purva and Uttara Bhadrapadas (q.v.), respectively.

AHIRVRITRA
The dragon of primordial ignorance, which lies concealed in primeval darkness.

AJA
Meaning unborn, eternal Brahma, the zodiacal sign of Aries, a name of Moon and of Kamadeva. Born from the heart of Brahma, it is also known as Atmabhu, self-existent. It stands for the manifest deity, which is an outer cover of the ever concealed. It represents the primeval thirst for sentient existence personified by Kamadeva (q.v.). Aries is known as Aja, which induces externalisation process and produces the energy to blossom in splendour. Aja is an epithet applied to many gods. It is also, the name of a prince in the solar race of kings sometimes he is said to be the son of Raghu and at other times the son of Dilip the son of Raghu. He redeemed a celestial musician, a gandharva, transformed as a mad elephant. On his release, the gandharva gave Aja certain arrows, which enabled him to win and marry Indumati, the daughter of the King of Vidarbha, in a Swayamvara (where a bride herself selects her husband). When their son Dasharath, the father of Rama, grew up, Aja ascended to Indra's heaven.

AJA-EKA-PADA/AJAIKAPADA
[(Aja = ram) + (Eka = one) + (Pada = foot)]. Presiding deity of Purva Bhadrapada (q.v.), a primary Rudra born of Kashyapa and Surabhi, represents the sure-footed goat. It is transcendent cosmic energy, referred in the Atharva Veda along with Rohit, primarily concerned with producing heaven and earth. Ajaikapada establishes itself as the Sun to nourish the universe. (See Ahirbudhanya)

AJITAS
Unconquered. A title given to Vishnu, Shiva and many others. These are 12 classes of gods incarnating in each Manvantara (q.v.) and are often identified as Kumaras (q.v.), an epithet of Jnana Devas.

AJNA CHAKRA
[Ajna = to command) + (Chakra = wheel, energy centre)]. A term used in yogic literature to mean the energy centre located between the eyebrows. Also known as Brow Chakra.

AKASHA
Meaning sky, ether. A term with different meanings to different systems of Indian philosophy. It stands for the subtle, supersensuous, spiritual essence pervading all space. The cosmic void in which the entire manifestation takes place. In the latter, Aditi (q.v. personifies the Vedic concept of Void. The Vedantists describe it as one of the five basic elements, the Mahabhutas (q.v.) and the Vaiseshikas (q.v.) considered it as one of the nine dravyas, substances, having the substratum of the quality of sound. Indra rules over Akasha. The Buddhists describe it as a state in cosmogenetic evolution. The Southern Buddhists made it one of the three eternal components of existence, the other two being law and Nirvana. Blavatsky considers space and universe to be synonymous. In space there is neither matter, nor space, nor spirit, not all that and much more. She states it to be the root of life which, in its eternal, ceaseless motion, like the out- and in breathing of one boundless ocean, evolves but to re-absorb all that lives and feels and thinks and has its being in it. (SD. V. pp. 381-82) The occultists consider Akasha as the astral and sidereal light (q.v.) which contains within its shoeless waves not only promise and potency of every quality of life but also realization of the potency of every quality of spirit. It is anima mundi (q.v.), the world soul, the workshop of nature and of all the cosmos, spiritually and physically.

AKASHIYA DHRUVA
Celestial pole.

AKASHIYA VISHUWATA VRITA
Celestial equator.

AKHAND SAMRAJYA YOGA
A planetary combination producing a long life of affluence formed by Leo, Scorpio, Aquarius or Taurus as ascendant, making Jupiter rule either the 5th or the 11th house in a natal chart. The yoga also assumes that the rulers of the 2nd, 9th and 11th houses from the Moon are strong. AKRITI YOGA
Depending upon the pattern of relationships, the following yogas are identified as Akriti yoga:(1) Gada, (2) Saket, (3) Pakshin, (4) Bajra, (5) Yava, (6) Shringataka, (7) Hala, (8) Kamal, (9) Vapi, (10) Yupe, (11) Shar, (12) Shakti, (13) Dand, (14) Nau, (15) Kuta, (16) Chatra, (17) Ardha Chandra, (18) Chap, (19) Samudra, and (20) Chara. (For results of these yogas, see them under their respective names.)

AKSHANSHA
Latitude.

ALAYA Meaning a dwelling place, a receptacle. The universal soul. The name belongs to the Tibetan system of the contemplative Mahayana school. Identical with Akasha (q.v.) in its mystic sense, and with Mool Prakriti (q.v.) in its essence, it is the basis of all things. Blavatsky considers Alaya as the soul of the world, or anima mundi (q.v.), which, according to esoteric teachings, changes its nature periodically. Alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or cosmic gods, changes during the active life period with respect to the lower planes. The Mahayana school considers it as the personification of Void ness. Yet Alaya is the basis of every visible and invisible thing, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe. ALPAYU Short span of life. Those who die young. The exact duration of this short span depend upon the life expectancy prevalent in the culture of the native under consideration. As a general rule, the period of Alpayu extends up to 32 years of age. (For determination of longevity in any chart, see author's Planets in Signs and Houses.

AMAR YOGA
An auspicious planetary combination formed in two ways, viz., (1) all cardinal houses occupied by all malefic, or by all benefices. In the former case, the native owns landed property and real estate, and in the latter case, he becomes rich and affluent; (2) Sun in Aries or in Leo occupies the ascendant, or any other cardinal or trine house while Moon is in exaltation or in its own sign, i.e., in Cancer or Taurus, and Jupiter and Venus occupy the 8th or 12th house in the natal chart. Amar yoga nullifies all evils in the
horoscope.

AMARAK YOGA
A planetary combination formed by the lord of the 7th house placed in the 9th house, and the lord of the 9th in the 7th house while both these planets are in strength. It bestows to the native long arms, big eyes, knowledge of law and religious scriptures. His wife is faithful to him and he leads a pure and moral life.

AMARESHWARA
Lord of the immortals. A title of Vishnu, Shiva, and Indra. The name of one of the 12 great Lingas (q.v.) situated at Ujjain in Madhya Pradesh.

AMATYA KARAKA
The planet with the highest longitude in a natal chart, irrespective of the sign in which it- is placed is known as Atma karaka while the planet with the second highest longitude is known as Amatya karaka. It is related with the welfare of siblings. (See Karakattwa)

AMAVASYA
New Moon day.

AMBA
Mother. A name of Durga. The eldest daughter of a king of Kashi (Varanasi), she became in a subsequent birth a chieftain of the Pandavas and incapacitated Bhishma, the grandsire of the Kuru dynasty. (See Mahabharata) Amba is also the name of the eldest of the seven Pleiades, the heavenly sisters, each of whom was married to the seven sages of the constellation Great Bear.

AMBIKA
A sister of Rudra. In later times identified as Uma or Parvati, the consort of Shiva. Also the name of a younger sister of Amba who became the mother of Dhritarashtra, of the Kuru dynasty. AMITABHA
[(A = not) + (mita = measurable) + (abha = splendour)]. Also a Chinese perversion of the Sanskrit Amrita Buddha meaning the Immortal Enlightened, which is a name of Gautam Buddha. The name has many variations such as Amita, Abida, Amitya, etc., meaning both 'Boundless Age' as well as 'Boundless Light.' The word is an anthropomorphised version of the original concept of the ideal of an impersonal divine light. Presently, it refers to one of the seven Adi Buddhas who is the heavenly prototype particularly of Gautarn Buddha.

AMRITA
[(A = not) + (mrita = dead)] Nectar of immortality; ambrosia. Esoterically a state of interminable bliss; esoterically, it is the water of life, ambrosia, which, when taken, could lead to final beatitude. Also means the various things offered in sacrifice and more specially Soma. In the Vedas, ghritam, clarified butter, Soma, the sacred drink, and amritam, ambrosia, each attributed a distinct psychological state. The experience of the final beatitude leads to radical transformation, from which no retreat to uncertainty (and ignorance, avidya) is possible. In Puranic stories, the ambrosial drink was produced during the churning of the ocean by the gods and demons. The gods tried to prevent the demons from partaking of the drink but Rahu and Ketu (q.v.), represented by Vasuki, who had served as the churning cord, surreptitiously partook some of it and became immortal.

AMSAVATARA YOGA
The planetary combination suggesting descent of an exalted is being into the body of an apparently simple person. It signifies limitations imposed on the incarnating ego, even after it attained high spiritual status. The yoga produces high status with fruits of spiritual and mundane achievements. (See Avatara Yoga)

ANAGAMIN
[(An = not) + (gamin = subject to return)]. Not subject to return. Buddhist term for third-degree initiation.

ANAGAMIN
The Dragon's Head, Rahu the invisible karmic planet.

ANANT SHESHA
[(Anant = infinite, inexhaustible) + (Shesha = end)]. The Serpent of Eternity, represented by the thousand-headed serpent, said to function as the couch of Vishnu. It is also said to support the world on its nose.

ANAPHA YOGA
A planet other than the Sun occupying the 12th house from the Moon constitutes Anapha yoga. Mars in this position makes the person powerful, self-controlled and a leader of persons engaged in undesirable activities. Mercury makes him proficient in oratory, an absorbing conversations, and skilled in social arts. Jupiter makes the native a serious-minded, righteous person spending money on charity. Venus makes the person a womanizer yet respected by persons in authority. Saturn leads to disenchantment, and the nodes, to perversity. The Moon under the yoga bestows well-formed organs, good manners and self-respect. In old age, the individual becomes austere and renounces social involvement. ANGIRAS
A Vedic sage, Many hymns of the Rig Veda are attributed to him. All Rishis accorded him high status. He is included as one of the seven Maharishis, one of the ten Prajapatis, and a frequent companion of Indra. The name Angiras comes from, the same root as Agni, fire; many of his functions are associated with fire. Angiras inspires the lawgivers, is an author on astronomy, and is often considered a personification of Brihaspati, the regent of the planet Jupiter, or the planet itself. Angiras is also considered an epithet for the father of Agni. He is connected with hymns addressed to Agni, Indra and other luminous deities. One version makes him the son of Uru by Agneyi, the daughter of Agni; another makes him born from the mouth of Brahma. Even Daksha Prajapati is sometimes mentioned as his father. His wives are Smriti (memory), Shradha (reverence), Swaha (oblation), and Sad (truth). His daughters were Richas (Vedic hymns). His sons were the Manes called Havishmats. Utathya, Brihaspati, and Markandeya were also said to be his sons. Aurobindo ascribes to Angiras the role of the revealer of divine enlightenment. He considered Angiras to be in the first place a power of Agni, the Seer-Will. According to him, Angiras is also the seer, who works by light, by knowledge; he is a flame of the puissance of Agni, the great force that is born into the world to be the priest of sacrifices, and leader of the journey, the puissance which the gods are said to establish here as the immortal in mortals, the energy that does the great work. In the second place, Angiras is the power or at least has the power of Brihaspati, the truth-thinking and seven-rayed whose seven rays of light hold that truth which he thinks, and whose seven mouths repeat, is the word that expresses the truth. It cannot be doubted, Aurobindo says, that this host of troops of Brihaspati is meant to be the Angiras rishis, who by the true mantra help in the great victory. He even identifies Jupiter with Sage Angiras. Brihaspati is also an Angiras and one who becomes the Angiras-(SoV, pp. 152-65)

ANGIRASAS A generic name for several Puranic individuals, a class of Pitris (q.v.). The word also stands for a river in Plaksha, one of the seven sacred islands in Sapta Dwipa described- in detail in Devi Bhagwatam. Blavatsky mentions the Angirasas as an intermediate race of higher beings between gods and men. She states Angirasas to be one of the names of Dhyanis, or Deva instructors, of the late third, fourth and even of the fifth race initiates. (SD. IV. 177)

ANGLES
Also known as Kendras, cardinal houses or the quadrants. The angles are very auspicious. All planets in these houses bestow affluence and happiness and active life. Even a malefic gives good results in the angles.

ANIMA MUNDI
Latin for Alaya (q.v.). The soul of the world. The divine essence, which permeates, animates and informs all, from the smallest atom of matter to man and God. Every human soul is, according to Blavatsky, born by detaching itself from the anima mundi, which esoterically means that our higher egos are of an essence identical with that which is a radiation of the ever-unknown universal absolute. ANIVAHUPPU
A combination for planetary strength and its auspicious disposition given in Kapil Nadi Grantham. It refers to the strength of a planet arising from its placement in such a way that the remaining eight planets are distributed 4 in 6 houses on its both sides. The nodes are included among the planets considered under this combination. The central planet thus situated attains a powerful position. Even if it is not auspicious otherwise, this position enables it to produce beneficial results.

ANTAHKARAN
[(Antar = middle, interior) + (Karan = cause, instrument)]. The bridge between the lower and the higher
mind; the link between the Divine ego and the personal self of the man. The internal instrument, the soul, formed by the thinking principle and egoism.

ANTARIKSHA
Horizon. The firmament between heaven and earth, the sphere of Gandharvas, Apsaras, and Yakshas and such other celestial entities.

ANU
Minute; an atom; the smallest particle of matter.

ANUJANMAN
Younger brother.

ANULOMA Born of a mother whose caste is inferior to that of the father. Viloma refers to the birth when the mother is superior in caste to that of the father.

ANURADHA
17th asterism extending from 2130 20' to 2260 40' of the zodiac. Tamas (q.v.) is its primary attribute. Its presiding deity is Mitra (q.v.) and lotus is its symbol. It imparts the impulse of growth towards spirituality as well as materialism, depending upon the inherent nature of the individual.

ANYONYASTAYA
Same as Parivartan (q.v.).

APACHAYA
The 1st, 2nd, 4th, 7th and 8th houses in a natal chart. (See also Upachaya and Panphara houses)

APASAVYA
A term used in Kalachakra (q.v.) Dasa calculation. Apasavya and Savya sequences are used to determine planetary relationships over different times in one's life.

APOKLIMA
The 3rd, 6th, 9th, and 12th houses in a natal chart. Planets attain 1/4 of their basic strength in these houses. Preponderance of planets in them makes the latter part of an individual's life brighter and more active.

APSARAS
Celebrated nymphs of Indra's heaven. Literally the word means ‘moving in the water’; these nymphs are said to have emerged as a result of the churning of the ocean and are very fond of water sports. They are able to change their forms and are very liberal in granting their favours. At Indra's instance, they often detract the sages from their austerities, specially when Indra feels his throne threatened. They are denizens of Anatariksha (q.v.).

AQUARIUS
Meaning kumbha (sk) (a pitcher). The eleventh sign of the zodiac which extends from 3000 to 3300. Aquarius is airy and fierce, related to the western direction and is a Sudra by caste. It is powerful in day and likes to wander in forests. It produces struggles for earnest spiritual individuals but for a common householder it leads to inauspicious results, making his everyday life very hard. Saturn is its ruler. The sign does not provide suitable milieu for exaltation or debilitation of any planet. Aquarius represents the release of the universal life force latent in an individual. It increases and intensifies material propensities. Under its impulse, frustration is greatly heightened if the individual does not have indifference to worldly attainments.

ARA SAURIKARSHANA
Mutual aspect between Saturn and Mars.

BA PART II : PAPER 1.4

2006-07-10T17:42:00.000-07:00

Glossary of Astrology A

ABHIJIT
The asterism occupying 2700 40' to 2800 54' 13" of the zodiac. It is represented by three stars, which includes Vega, the brightest star of the northern hemisphere. A name of Vishnu, Krishna acknowledges it to represent him. Brahma presides over the star. It is important in Muhurtha (q.v.) determination. ABHIMANI
Meaning dignified, proud; also personifies Agni, fire, who is said to be the eldest son of Brahma. He has three sons, viz., Pavaka, Pavamana, and Suchi from his wife Swaha (q.v.). Abhimani also means a planet in strength and moving towards its exaltation sign.
ACHARYA
A spiritual teacher. One who invests a boy with the sacred thread and instructs him in the Vedas. When affixed to proper names (as in Sankaracharya) it means learned and venerable.
ACHCHADANA
Meaning cover, concealment. Special aspect (q.v.) of Jupiter and Venus. Kapil Nadi, a classical text on astrology suggested Jupiter to have 3rd and 11th aspects as Achchadana, while Venus gets it as its 5th aspect.
ACHYUTA
Meaning firm, imperishable; often refers to Vishnu.
ADANA LAGNA
Also known as Nisheka Lagna. Ascendant at the moment of impregnation.
ADHI
As a prefix it means the chief or the presiding deity.
ADHI MITRA
Very close friend.
ADHI YOGA
An auspicious planetary combination formed by benefices in the 6th, 7th and 8th houses from the Moon sign while Mercury is not combust (q.v.) and Jupiter does not form Sakata yoga (q.v.). It makes an individual polite, trustworthy, affluent and capable of defeating his adversaries. ADHOMUKHA The sign occupied by the Sun in a natal chart.
ADI
Meaning Beginning. The Original Cause; the parent source of the nominal impersonal self. The initial phase of illusory manifestation produced by Avidya (ignorance). H.P. Blavatsky stated Adi to stand for the one on the unreachable plane of absoluteness and infinity, on which no speculation is possible, while Aditi (q.v.) stands for the one on the plane of emanation. Adi is eternal, absolute, and immutable while Aditi is a reflection of Adi. The Vedas used Adi in the sense Brahma was used in subsequent scriptures. Buddhists refer to Siddhartha Gautam as Adi Buddha to imply him as the first or the Supreme Being. In astrology, Adi represents the Sun being the primeval cause of the solar system. Among the zodiacal signs, it stands for Aries, and among the Lunar Mansions (q.v.) Ashwini is considered Adi, while in a natal chart, Adi stands for the ascendant.
ADIBHUTA
The first-born; Brahma, the primeval element.
ADI BUDDHA
The chief deity of Southern Buddhists. The abstract principle of all Buddhas. Siddhartha Gautam is also referred as Adi Buddha to imply him as the first or the Supreme Being.
ADI BUDDHI
Original perception. Pure Consciousness.
ADI NIDANA
[(Adi = first) + (Nidana = rope that binds, cause)]. The original cause.
ADI SHAKTI
Primeval divine fire. The female creative power. An aspect of every male deity. ADITI Meaning Free unbound. Boundless heaven as compared with the finite earth. A Vedic goddess representing the primeval generator of all that emanated. The eternal space of boundless whole, the unfathomable depth signifying the veil over the unknown. The Rig Veda describes it as the father and mother of all gods; it is named Devamatri, mother of all gods, or Swabhavat, that which exists by itself. She is frequently implored for blessing children and cattle, for protection and forgiveness. In the Yajur Veda, Aditi is addressed as the support of the sky, the sustainer of the earth, the sovereign of this world, and the wife of Vishnu. The Vishnu Purana describes Aditi, the daughter of Daksha and the wife of Kashyapa, to be the mother of 8 Adityas (q.v.), including Vishnu and other shining ones. According to the Matsya Purana, Indra gave to Aditi a pair of earrings that were produced by the churning of the ocean. Several Puranic stories refer to these earrings being stolen and taken to the city of Prag Jyotish by the Asura king Naraka, from where they were brought back and restored to Aditi by Krishna. Occult tradition establishes a close resemblance between Krishna, Aditi and the Cosmic Mother principle. Aditi gave birth to 8 Adityas (q.v.), of whom the 8th one, Martand, the present Sun of the present solar system, was cast away as a 'dead egg'. In the Mahabharata there is a reference to Devaki who bore eight fetuses, of which seven were destroyed by Kamsa while the eighth one, which was Krishna, was transported to Gokula by her husband, Vasudeva. In such legends, Devaki, the mother of Krishna, is represented as a new birth, or manifestation of Aditi, and Krishna of the Sun connected with the origin and nourishment of the earth. Aditi is variously represented in Indian occult literature. Besides being the goddess who mothered 8 Sun gods, she even represents Prithvi, the mother earth, Vach, the goddess of speech who articulates noumenon into creative impulse, and in southern Buddhist schools, she is identified with Akasha, the all-pervading substratum of all manifestation, and with Nirvana, liberation. She represents the Great Deep, the primeval waters of space, the chaos, and the celestial Virgin Mother of all the visible and invisible universes, and the primordial light, which provides life and substance to every form of creation. Aditi is symbolized as the central point in the Sun symbol. Aditi presides over the 7th asterism, Punarvasu. Mees states that Aditi has six or seven forms as applying to six or seven spheres or twelve forms referring to the stages of spiritual path connected with the twelve signs of the zodiac. Blavatsky refers to it as the Vedic name for Mulaprakriti (q.v.). She even considers Aditi as the mother of gods, or Sheikinah, the eternal light; in the world of spirit, the great deep and chaos, or the primordial substance in its first remove from the unknown in the manifested cosmos. Aurobindo states that Aditi is 'both the cow and the general Mother; she is the Supreme Light and all radiances proceed from her. Psychologically, Aditi is the supreme and infinite consciousness, represented as mother of the gods.'
ADITYA
Meaning, born of Aditi. Born as Vivaswan, a son of Kashyapa and Aditi, Adityas are divine intelligence supervising and maintaining the cosmic evolutionary process. They are also known as Suryas, Vasus, and by several other names. The root number 33 in Hindu occultism stands for the 12 Adityas, 8 Vasus, 11 Rudras, and 2 Ashwinis, all presenting different aspects of the same primeval impulse. Adityas represent the creative expression of the primordial effulgence of life. Brahma is said to have created them for assisting him in his evolutionary task but they refused to do so considering it to be an impure involvement. An infuriated Brahma cursed them to be born repeatedly at the beginning of every Kalpa (q.v.). They are also called Ajitas, Tushitas, Satyas, Haris, Vaikunthas, Sadhyas, and Adityas on different occasions. Aditi is said to have given birth to 8 Adityas, 7 of whom she gave to the gods, and they became different planets. The eighth one, named Martand, was thought dead and was cast away. It became the Sun of the present solar system. The Puranic stories mention the Sun (Vivaswan) to be married to Tvastri (Sanjna), daughter of the celestial architect Tvastra or Vishwakarma. But she was unable to bear his effulgence, so having left her shadow, Chhaya, to look after him she went to her father, who sheared much of the Suns radiance. From the fragments thus chipped off, the discus of Vishnu, the trident of Shiva, the weapons of Kubera, the lance of Kartikeya and such other deadly weapons of several other gods were formed. The Sun, or the Aditya, is supposed to have a large family. He has three wives, viz., Sanjna, Ragyi, and Prabha, besides Chhaya, formed from the shadow of Sanjna. A king named Raivat was born of Ragyi, Prabhat was born of Prabha. From Sanjna the Sun had two sons, viz., Vaivasvata Manu and Yama, and a daughter called Yamuna. Yama and Yamuna are said to be twins. From Chhaya, the Sun begot Savarni Manu, Sani (Saturn) and Vishti. The two Manus are related with racial evolution and social reorganisation of different human races during the different periods of manifestation or Manvantara. Yama became the god of death, and Sani is the planet related with death. Yama presides over the planet Saturn. Yamuna avid Tapti are two important rivers of north and south India. Vishti is a very fierce-looking demoness, connected with Time. Away from her husband, Sanjna assumed the form of a mare and began wandering in the universe. When the Sun became aware of the deception, he assumed the form of a horse and, having found her in her new form, produced the two Ashwini Kumars (q.v.). There are many stories of the Sun's seductions. The Sun begot Karna from Kunti before she was married to Pandu. It was supposed to be an immaculate birth, without destroying her virginity. Karna became a hero of the Mahabharata and in many ways excelled Arjuna in bravery and military skill. It was difficult to vanquish him until he removed his armour on his own volition. The Sun also fathered Sugriva, the monkey chief who helped Rama trace and retrieve his abducted wife Sita, from the clutches of Ravana, the demon king of Lanka. Sugriva also provided the necessary monkey army to Rama in his fight with Ravana. It is said that Aditya gave the Syamantaka jewel to Satrajit, the father of Krishna's wife, Satyabhama. As Martand, Aditya received from his mother the earrings obtained from the churning of the ocean which enabled him to maintain stability during his constant strife with his brothers. In the form of a horse, Aditya communicated Sweta Yajura Veda to Yajnavalka. Blavatsky describes Aditya as "neither Sun, nor Moon, nor stars, but the eternal sustainer of the luminous life which exists as it were behind all the phenomena." She further says: the Radiant Child of the Two, the unparalleled refulgent Glory-Bright Space, Son of Dark Space, who emerges from the Depths of the great Dark Waters. He shines forth as the Sun, he is the Blazing Divine Dragon of Wisdom. Behold him lifting the Veil, and unfurling it from East to West. He shuts out the Above, and leaves the Below to be seen as the Great Illusion. He marks the places for the Shining Ones, and turns the Upper into a Shoeless Sea of Fire, and the One Manifested into the Great Waters."
ADVAITA
[(A = not) + (Dvaita = duality)]. The non-dualistic school of Vedantic philosophy founded by Sankaracharya stressing the Supreme as one and the only one causeless cause of all. A philosophical system of absolute monotheism.
AFFLICTION
Adverse planetary effect. It arises in many ways, e.g. (1) placement of planets in the 6th, 8th, and/or 12th houses or their ruler ship of these houses; (2) association of a house or a planet with malefic Saturn, Mars, or Rahu; (3) occupation of Badhaka (q.v.) planets in a house or their association with any other planet; (4) Combustion (q.v.) of a planet; or (5) association of Sun with Saturn, Rahu or Ketu. Affliction is also caused to a planet if it occupies an inauspicious asterism.
AGASTYA
[(Aga = the immovable, a mountain) + (Asti = thrower); (Aga = pitcher) + (Asti =to exist)]. An ancient patron saint of Vedic astrology associated with the star Canopus. Tradition claims him to be still living in the South Indian hills where he went to teach science and literature and to revive occult teachings. Some spiritualists believe him to be middle-aged with Grey hair, often coming into physical contact with the disciples, though precluded from the purview of visitors. Yet he is said to be as old as the Vedas. Many hymns in the Rig veda are attributed to him. He and Vashishtha are said to be the offspring of Mitra and Varuna (q.v.) whose seed fell from them at the sight of Urvasi, a celestial nymph. Lest the vital energy thus released be wasted, it was preserved in an earthen pitcher and at the appropriate time, born as a fish of great lustre'. As he was very small when he was born, not more than a span in length, he was called Mana, meaning a standard measure. It is said that Agastya drank the entire ocean when it did not stop giving shelter to fugitive demons. He pushed down the Vindhya mountains when they insisted on obstructing the path of the Sun. He devoured the demon Vatapi and burnt to ashes his brother Ilwala, because they were destroying the Brahmin priests. In the Ramayana, he is said to have received Rama, his wife Sita and younger brother Lakshmana at his hermitage and presented Rama with the bow of Vishnu, the arrows of Brahma, the quiver of Indra, and an invincible sword. He also presented him with a rare jewel obtained from the dead king Sweta. Agastya redeemed his ancestors, suspended by their heels, by begetting a son, which he did by marrying a girl whom he had formed out of the most graceful parts of different animals. The sage is also said to have been related to the Rakshasas through his previous birth. According to Blavatsky, Pulashya, a Prajapati or a mind-born son of Brahma, who was the progenitor of Rakshasas, had in a former birth a son named Dattoli, who was later known as Sage Agastya. Dattoli alone has six more variants to it, or seven meanings. He is called Dattoli, Dattali, Dattotti, Dattottri, Dambhobhi and Dambholi. These seven variants have each, according to Blavatsky, a secret sense, and refer in the esoteric commentaries to different ethnological classifications, and also to physiological and anthropological mysteries of the primitive races.
AGNI
Meaning (i) fire, god of fire, viz., Vaishvanara in the Rig Veda; (ii) personified primordial light, Bhuranya, the rapid carrier of Divine Spark; (iii) first emanation in the triple manifestation of spirit, force, and matter; (iv) central spiritual Sun, and (v) the electrical fire of life. One of the most ancient and most sacred objects of Hindu worship, Agni appears in three phases: G) as Sun in heaven, GO as lightning in midair, and (iii) as ordinary fire on earth. Agni is one of the three great deities in the Vedas, viz., Agni, Vayu (or Indra) and Surya, who preside on earth, air and sky, respectively, and are equal in dignity. Agni is considered as the mediator between men and gods, as protector of men and their homes, and a witness to their actions. Agni is one of the Panch Bhutas (q.v.) and represents the primordial fire which carries forth life essence in all forms of manifestation. It exists in them, either in latency or expressed in their actions. In the Puranas, fire in pre-manifestation state represents Shiva as a shaft of light which Brahma and Vishnu together were unsuccessful in exploring and locating its source. Brahma is also said to be the progenitor of fire as one of his sons married a daughter of Daksha and produced 49 types of fire. According to another story, Indra, an offspring of Kashyapa and Aditi, is considered identical with Agni as well as the Sun. Agni emanated from the mouth of the Supreme; he later manifested the cosmos and revealed the sacredness of the Vedas. His carTier is a ram (which also means the first asterism, Aries). Agni had three sons, Pavaka, Pavamana, and Suchi, who were condemned by Vashistha to be born repeatedly. They appear as Vidyuta (electrical fire), Nirmatya (fire produced by friction) and Suchi, as the solar flare. From Pavaka was born Kavyavahana, the fire of Pitris (q.v.; from Pavamana was born Saharaksha, the fire of the Asuras or the demons; and from Suchi was born Havyavahana, the fire of the gods. The three sons of Agni had 45 sons, so the family had altogether 49 persons identified with the 49 fires. They produced physical, psychic and spiritual energies in men by their permutations and combinations. Agni is represented as having seven tongues, each of which has a distinct name and function. He has four hands and is borne in a chariot drawn by red horses, and the seven winds are the wheels of his car. He is accompanied by a ram, on which he is sometimes represented as riding. The seven flames of fire are named Kali (black), Karali (fierce), Manojava (mind-swift), Sulohita (blood-red), Sudhumravarna (smoke-coloured), Vishwaruch-devi (universally attractive), and Sphulingini (scintillating). They are the seven channels of cosmic, mundane and human evolutions; they represent the seven rays of the Sun, represented by seven horses of its chariot, or the seven heads of a single horse in it. The seven channels each with seven subsidiary currents make a total of 49 fires which move in both outgoing and in going directions. The fire manifests as Prana (q.v.), the vital life force in the physical body; as Kama, sexual passion in man's emotional nature; Manas, as the thinking principle in his mind-body; and Tapas, penance with austere sacrifices at the spiritual level. The total sacrifice of one's everyday life for one's divine nature or for the Supreme Being is represented by Swaha, the sacrificial fire. The fire aroused by Pavamana forges a union between thinking principle and Buddhic consciousness, thereby leading to an illumined mind which unfolds higher spiritual attributes in man. The Sun is the visible symbol of cosmic fire functioning in the solar system; it vibrates at the highest spiritual level in man. Mars represents fire at the physical level, imparting to it the necessary vigour, enthusiasm and initiative. Jupiter absorbs the life force radiating from the Sun, and distributes it throughout the body for sustaining and protecting it from any untoward calamity. Agni presides over Krittika (q.v.) and Vishakha (q.v.) asterisms and is also related to Aridra (q.v.), Hastha (q.v.) and Purva Bhadrapada (q.v.). Aries, Leo and Sagittarius are fiery zodiacal signs. The importance of fire and therefore of the stellar impulses linked with it in manifestation and everyday existence was emphasized by H.P. Blavatsky as follows: The Spirit beyond Manifested Nature is the fiery Breath in its absolute Unity. In the manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System, it is The visible Sun, the Spirit of Nature, the terrestrial God. And in, on and around the Earth, the fiery spirit thereof-Air, fluidic Fire; water, the liquid Fire; Earth, the solid Fire. All is Fire . . . The primitive names of the Gods are all connected with fire, from Agni. (S.D., III. pp. 122-23)
AGNI BHU
Born out of fire; Kartikeya (q.v.).
AGNIHOTRA
Oblation to and maintenance of the sacred fire.
AGNIHOTRI
The priest who served the fire god and performed Agni Hotra every morning and evening as a duty enjoined upon the householders, offering Homa, oblations, to it.
AGNIVESHA
A sage, a son of Agni, and an ancient writer on medicine.
AHALYA T
he most beautiful woman created by Brahma and given in marriage to Gautam (q.v.); He returned her undefiled even when she was kept under his charge for more than a year. Indra, in the guise of Sage Gautam, seduced her. Gautam, on discovering it, cursed Indra to have a thousand female generative organs on his body, which later, at the intercession of the gods, was changed to a thousand eyes. But Indra once again seduced Ahalya and this time the sage turned Ahalya into a stone. She was redeemed thousands of years later when she was touched by the feet of Rama. There are many, variations of this story. According to one, Gautam expelled Ahalya from his hermitage and deprived her of her, prerogative of being the most beautiful woman in the world. According to another story, he made her invisible, to be restored to her physical form only by the touch of Rama's feet. This episode of Ahalya's seduction by Indra is explained mythological as Indra (Sun's carrying away the shades of night, as the name Ahalya also means and signifies night.

2006-07-09T18:20:00.000-07:00

BRIHAT JATAK II

Chapter 9
Ashtaka varga

Stanza 1:
Sun is favorable from his position at birth in 1, 2, 4, 7, 8, 9, 10 and 11. He’s similar from Mars and Saturn. From Venus, he’s good in 6, 7 and 12. From Jupiter in 5, 6, 9 and 11. From Moon in 3, 6, 10 and 11. From Mercury in 3, 5, 6, 9, 10, 11 and 12. From lagna, he’s favorable in 2, 3, 4, 6, 10 and 11
Stanza 2:
Moon is favorable from his position at birth in 1, 3, 6, 7, 10 and 11. From Venus, he’s good in 3, 4, 5, 7, 9, 10 and 11. From Jupiter in 1, 4, 7, 8, 10, 11 and 12. From Sun in 3, 6, 7, 8, 10 and 11. From Mercury in 1, 3, 4, 5, 7, 8 and 10. From Mars in 2, 3, 5, 6, 9, 10 and 11. From Saturn in 3, 5, 6 and 11. From lagna, he’s favorable in 3, 6, 10 and 11
Stanza 3:
Mars is favorable from his position at birth in 1, 2, 4, 7, 8, 10 and 11. From Venus, he’s good in 6, 8, 11 and 12. From Jupiter in 6, 10, 11 and 12. From Sun in 3, 5, 6, 10 and 11. From Mercury in 3, 5, 6 and 11. From Moon in 3, 6 and 11. From Saturn in 1, 4, 7, 8, 9, 10 and 11. From lagna, he’s favorable in 1, 3, 6, 10 and 11
Stanza 4:
Mercury is favorable from his position at birth in 1, 3, 5, 6, 9, 10 and 11. From Venus, he’s good in 1, 2, 3, 4, 5, 8, 9 and 11. From Jupiter in 6, 8, 11 and 12. From Sun in 5, 6, 9, 11 and 12. From Mars and Saturn in 1, 2, 4, 7, 8, 9, 10 and 11. From Moon in 2, 4, 6, 8, 10 and 11. From lagna, he’s favorable in 1, 2, 4, 6, 8, 10 and 11
Stanza 5:
Jupiter is favorable from his position at birth in 1, 2, 3, 4, 7, 8, 10 and 11. From Venus, he’s good in 2, 5, 6, 9, 10 and 11. From Mercury in 1, 2, 4, 5, 6, 9, 10 and 11. From Sun in 1, 2, 3, 4, 7, 8, 9, 10 and 11. From Mars in 1, 2, 4, 7, 8, 10 and 11. From Saturn in 3, 5, 6 and 12. From Moon in 2, 5, 7, 9 and 11. From lagna, he’s favorable in 1, 2, 4, 5, 6, 7, 9, 10 and 11
Stanza 6:
Venus is favorable from his position at birth in 1, 2, 3, 4, 5, 8, 9 and 11. From Jupiter, he’s good in 5, 8, 9, 10 and 11. From Mercury in 3, 5, 6, 9 and 11. From Sun in 8, 11 and 12. From Mars in 3, 5, 6, 9, 11 and 12. From Saturn in 3, 4, 5, 8, 9, 10 and 11. From Moon in 1, 2, 3, 4, 5, 8, 9, 11 and 12. From lagna, he’s favorable in 1, 2, 3, 4, 5, 8, 9 and 11
Stanza 7:
Saturn is favorable from his position at birth in 3, 5, 6 and 11. From Jupiter, he’s good in 5, 6, 11 and 12. From Mercury in 6, 8, 9, 10, 11 and 12. From Sun in 1, 2, 4, 7, 8, 10 and 11. From Mars in 3, 5, 6, 10, 11 and 12. From Venus in 6, 11 and 12. From Moon in 3, 6 and 11. From lagna, he’s favorable in 1, 3, 4, 6, 10 and 11
Stanza 8:
The places mentioned above are good and the rest evil. The good or bad results will be ascertained by the ciphers and figures marked as stated above and the balances show good. Planets in upachaya, in friendly or own houses and exaltations give plenty of good; planets in apachayas, in debilitation or unfriendly houses don’t do good

Chapter 10
Karmajeeva (profession)

Stanza 1:
From Sun, etc., the acquisition of wealth must be predicted thru father, mother, enemy, friend, brother, woman and servant respectively, when he occupies the 10th house from birth or Moon, or thru lord of the navamsa occupied by the lord of the 10th, from birth, Moon or Sun
Stanza 2:
If the lord of the navamsa is Sun, the person gets wealth thru scents, gold, wool, medicines, etc. If the amsa lord is Moon, wealth flows thru agriculture, watery products and dependence upon women, etc. If the lord of the navamsa is Mars, he gets money thru minerals, fire, weapons, adventures and physical strength. If the lord of the navamsa is Mercury, money is obtained thru writing, math, poetry and fine arts
Stanza 3:
If the lord of the navamsa is Jupiter, he gets money from Brahmins, priests, Gods, in mines or manufactures, and from charities. If that lord is Venus, he makes money by gems, silver, cows, buffaloes, etc. If he’s Saturn, he gets money from labor, by execution, carrying and by low artisanship. The source of income may be such as that which is controlled by the lord of the navamsa occupied by the lord of 10th in transit
Stanza 4:
Planets give wealth similar to the houses they occupy. If Sun is exalted and powerful, the man gets wealth by self‑acquisition. If powerful benefics are in lagna, 2nd or 11th, he gets money in many ways

Chapter 11
Rajayoga

Stanza 1:
Yavanas say that three or more cruel planets in exaltation will produce a cruel-minded king. Jeevasarma and his school say that exalted cruel planets won’t raise a man to kingly power
Stanza 2:
If Mars, Saturn, Sun and Jupiter or any three of them are exalted and one of these three occupies the lagna, 16 rajayogas arise. If Moon is in his own house, and any two of the above planets are in exaltation, with one of them in birth, or if any of the above-named planets is in exaltation occupying the lagna, they produce 16 rajayogas
Stanza 3:
If lagna or Moon occupies vargottama and has the aspects of four or more planets, except Moon, 22 rajayogas are generated
Stanza 4:
If Saturn is in Aquarius, Sun in Aries, Moon in Taurus and lagna rises in one of these, and Mercury, Jupiter and Mars are in Gemini, Leo and Scorpio, there’ll be combinations for royalty. If Sun and Moon are in exaltation and lagna rises in one of these signs and if Sun and Mercury are in the 6th, and if Venus, Mars and Jupiter are in Libra, Aries and Cancer, they generate two rajayogas
Stanza 5:
If Mars is in Capricorn, Sun and Moon in Sagittarius, and lagna rising in Capricorn with Saturn in it, the person becomes a king. If, in the above combination, Moon joins Mars in birth or if Saturn and Moon are in 7th, if Jupiter is in Sagittarius, and Aries becomes lagna with Sun there, the person becomes a king
Stanza 6:
If Taurus rises at birth with Moon in it, and Sun, Jupiter and Saturn are in the 4th, 7th and 10th respectively, the person certainly becomes a king. If Capricorn is birth with Saturn in it, and 3, 6, 9 or 12 are occupied by Moon, etc., the person becomes a famous, good-natured and prominent king
Stanza 7:
If Jupiter with Moon is in Sagittarius, Mars in Capricorn and Pisces or Virgo is the lagna with Mercury and Venus there, two rajayogas arise. If Mars and Saturn occupy the 5th, Jupiter, Moon and Venus join the 4th, if Virgo rises as lagna with Mercury in it, the person becomes a king with good character
Stanza 8:
If Pisces becomes lagna with Moon in it, Saturn, Mars and Sun are in Aquarius, Capricorn and Leo respectively, the person born will rule the earth.
If Aries becomes lagna with Mars in it, with Jupiter in Cancer or if Cancer rises with Jupiter in it, with Mars in Aries, a king will be born
Stanza 9:
If Cancer is lagna with Jupiter in it and if Moon, Venus and Mercury are in Taurus and Sun in Aries, a mighty king will be born
Stanza 10:
If Capricorn is lagna with Saturn in it and if Aries, Cancer and Leo are combined with their lords and if Gemini and Libra are occupied by Mercury and Venus, the person becomes a renowned ruler
Stanza 11:
If an exalted Mercury is in lagna, Venus in Gemini, Moon and Jupiter in Pisces with Saturn and Mars in Capricorn, the person becomes a king
Stanza 12:
In the combinations for royalty sketched before, persons born in poverty will become kings; much more so persons born in royal families. The combinations to be given hereafter will make men kings who are born in royal families and others born in ordinary families will become equal to kings
Stanza 13:
If there are three or more powerful exalted or moolatrikona planets in a horoscope, a person born in a royal family will become a king. If this number is five or more, then persons born in ordinary families will become rulers. If these planets are powerless, the persons won’t be kings but wealthy men
Stanza 14:
If Aries is the lagna with Sun half-rising and Moon in it, Mars in Capricorn and Jupiter in Sagittarius, the person born in a royal family becomes a king
Stanza 15:
When Venus occupies the 4th from lagna, Moon occupies the 9th and the rest are in the 1st, 3rd and 11th houses, the person becomes a king
Stanza 16:
If a powerful Mercury is in lagna, a powerful benefic in the 9th and the rest of the planets in the 2nd, 3rd, 6th, 9th, 10th or 11th, the person born in a royal family will become a good and charitable king
Stanza 17:
If Taurus is lagna and Moon, Jupiter and Saturn and other planets occupy the 1st, 2nd, 6th and 11th respectively, or if Moon and Sun in the 10th and Saturn in lagna and other planets in the 11th, the person becomes king
Stanza 18:
If Moon, Saturn and Jupiter are in the 10th, 11th and 1st respectively, Mercury and Mars in the 2nd and Venus and Sun in the 4th, the person becomes a king. If Mars and Sun are in lagna, Moon, Jupiter, Venus, Sun and Mercury are in the 4th, 7th, 9th, 10th and 11th respectively, the person becomes a king
Stanza 19:
The person gets royal power in the antaradasa of the most powerful planet or of the planet who combines in the 10th or the 1st. He loses that power in the antaradasa of the planet who’s unfriendly or debilitation house because such a period is called the chara dasa. He then must seek protection from a powerful king
Stanza 20:
If Jupiter, Venus or Mercury is in lagna, Saturn in 7th and Sun in the 10th, the person will enjoy his life well. If beneficial signs are powerful and fall in quadrants and malefics occupy cruel signs, the person will be a master of hunters, thieves and wealth

Chapter 12
Nabhasa Yogas

Stanza 1:
By combinations of two, three and four the multiples of 9, 10, 8 by 3, 3 and 4 respectively will be the number of Nabhasa yogas obtained by this process. Yavanas have described 1800 varieties but I will describe them here briefly.
Stanza 2:
If the planets are in Chara, etc., Rajju, Musala and Nala yogas are formed respectively according to Satya. These are Asraya yogas. Parasara mentions two yogas as Dala under sruk and sarpa when the benefics and malefics are in kendras respectively.
Stanza 3:
Asraya yogas, according to some, are really incorporated in the Yava, Abja, Vajra, Andaja, Golaka, etc., to be stated hereafter. Dala yogas have no separate significance, according to some, as the results of benefics and malefics occupying the kendras have already been indicated.
Stanza 4:
When two adjacent quadrants are combined with all the planets it goes under the name of Gada.
It will be called Sakata when all the planets occupy the 1st and the 7th houses. When all the planets occupy the 4th and the 10th is called Vihaga. If all the planets occupy the 1st, 5th and 9th houses it is called Sringataka. If all the planets are in5th and 9th it is called Hala. So say the learned in astrology.
Stanza 5:
When benefics are in first and seventh and malefics are in fourth and tenth it is called Vajra. If the planets are reversed then it is called Yava. If the planets are mixed it is called Kamala. If the planets are outside kendras it is called Vapi.
Stanza 6:
I have give these Vajra yogas, etc., in accordance with older sciences, but how can Budha and Sukra be in the 4th from the Sun?
Stanza 7:
If all the planets are within the first four houses of the 1st, 2nd 3rd and 4th kendras Yupa, Ishu, Sakthi and Danda yogas are respectively formed.
Stanza 8:
If all the planets are in the first 7 houses from the 1st, 2nd, 3rd and 4th kendras they give rise to Nau, Kuta, Chatra and Chapa yogas respectively. If these yogas are in other houses they are called Ardachandra.
Stanza 9:
If all the planets are in the alternate houses from the 2nd from lagna, it goes under the name of Samudra. If from lagna planets are similarly situated, it forms Chakra. This is the summary of Akriti yogas.
Stanza 10:
By all the planets occupying 7, 6, 5, 4, 3, 2 and 1 houses, they form seven yogas, viz., Vallaki, Dama, Pasa, Kedara, Shula, Yuga and Gola, respectively. These are to be considered in the absence of the previously mentioned yogas.
Stanza 11:
Rajju produces envy, foreign residence and fondness for traveling. Musala makes one proud, wealthy, and capable of doing many works. Nala makes a person limbless, determined, rich and courageous. Srik makes him happy and Sarpa gives him great misery.
Stanza 12:
Asraya yogas, when they join other yogas become fruitless. The yogas with which Asrayas join will give results. When Asrayas are free, they give their own results.
Stanza 13:
Gada=fond of sacrifices, rich; Sakata=lives by carriages, sickly, bad wife; Vihaga=ambassador, traveler, quarrelsome; Sringataka=happiness after a long age; Hala=agriculturist.
Stanza 14:
Vajra=enjoys happiness in the beginning and end of his life, popular, courageous; Yava=warlike, happy in the end; Padma=wellknown reputation, great happiness, and good character; Vapi=good health, accumulator of money and miser
Stanza 15:
Yupa=liberal, watchful, performs sacrifices; Sara=fond of killing, jailor, maker of weapons; Sakti=mean, lazy, devoid of wealth and happiness; Danda=servitude, rejected by or separated from those who are dear.
Stanza 16:
Nou=famous, unsteady fortune and miserly; Kuta=liar, imprisonment; Chatra=helping relations, enjoyment in old age; Chapa=courageous enjoying life in the first and last parts of his days.
Stanza 17:
Ardhachandra=popular, handsome, leader; Samudra=equal to a ruler, happy; Chakra=respected by sovereigns; Veena=intelligent and skilful, clever in dancing and music.
Stanza 18:
Damini=liberal, philanthropic, protector, many cattle; Pasa=possessing relations and servants who are clever in acquiring wealth, and bad in behaviour; Kedara=agriculturist, helping many; Shula=courageous, having wounds, fond of wealth but poor.
Stanza 19:
Yuga=poor, unbeliever; Gola=penniless, sinful, ignorant, skilful in mean arts, lazy, traveling. These are Nabhasa yogas related by me, and they will always be productive of their own results.

BA PART I : PAPER 4.1

2006-07-09T18:09:00.000-07:00

Brihat Jatak I

Explanation of technicalities used

Stanza 1:
The Sun, who is one of the AshtaMurthies of Siva, who forms the path for those who go to Moksha, who represents Atma for those who are well versed in Atmavidya, who accepts the results of the sacrificial rites, who is the master of Amaras and Jyotishas; who destroys, creates and protects the Lokas, who is praised in the Vedas in various forms, who is possessed of many rays and who is the lamp of the three worlds, may he grant us speech?
Stanza 2:
Although there are great many works ably written by intelligent men in accordance with excellent literary style, many people get dispirited in trying to cross the vast ocean of horoscopic knowledge; to such I offer a small boat, constructed with metre of various kinds, short but very suggestive and full of instructive ideas, to enable them to cross this ocean.
Stanza 3:
The science of astrology is called Hora Sastra from the compounding of the two words Aho and Ratri and the dropping of the first and last letters; and it speaks of the results of the good and bad deeds done by men in their previous births.
Stanza 4:
In the celestial Chakra (globe) the signs commencing with Mesha and Aswini, are each formed by nine padams (quarters) of stars and govern the following organs of Kalapurusha, namely, head, face, chest, heart, belly, waist, lower belly, sexual organ, thighs, knees, buttocks and feet respectively. Rasi, Kshetra, Griha, Ruksha, Bha and Bhavana refer to and signify the zodiacal signs.
Stanza 5:
Meena is represented by two fishes lying close to each other with their heads pointing in opposite directions; Kumbha is shown by a person bearing a water pot; Mithuna is indicated by a man with a club and a woman with a lute, in close embrace; Dhanus is described as a Centaur with the hind part resembling that of a horse and the front of an archer; Makara bears the representation of the face of a deer with the hinder part of a crocodile; Thula represents the appearance of a man with a balance in hand; Kanya is shown by a virgin seated in a boat with a crop in one hand and with a light in the other, and the other signs are represented by their names and move in places congenial to their nature.
Stanza 6:
Kuja, Sukra, Budha, Chandra, Ravi, Budha, Sukra, Kuja, Guru, Sani, Sani and Guru are respectively the lords of the signs and their divisions from Mesha; the navamsas commence from Mesha, Makara, Thula and Kataka, etc., Dwadasamsas commence from the houses themselves.
Stanza 7:
Mars, Saturn, Jupiter, Mercury and Venus govern five, eight, seven and five Bhagas (degrees) respectively in the Trimsamsas of the odd signs while the order is reversed in those of the even signs. The last part of Cancer, Scorpio and Pisces goes under the name of Rikshasandhi (junction of two rasis or constellations).
Stanza 8:
Kriya, Thavuri, Jitheema, Kulira, Laya, Pathona, Juka, Kowrpi, Thaukshika, Akokero, Hridroga and Anthya are names for Mesha, Vrishabha, Mithuna, Kataka, Simha, Kanya, Thula, Vrischika, Dhanus, Makara, Kumbha and Meena respectively.
Stanza 9:
If a planet is in its Drekkana, Hora, Navamsa, Trimsamsa, Dwadasamsa and Rasi, it is said to be in its Varga.
Stanza 10:
Vrishabha, Mesha, Dhanus, Kataka, Mithuna and Makara are Ratribala Rasis or signs powerful during night. With the exception of Mithuna these same rasis are called Prustodayas, The other rasis, viz., Simha, Kanya, Thula, Kumbha and Vrischika are called Dinabala Rasis. These with Mithuna are called Sirshodayas. Meena is called Oobhayodaya.
Stanza 11:
The signs are cruel and beneficial regularly, they are also masculine and feminine, the same are also movable, fixed and common; the lords of the cardinal points are the lords of the triangular houses from Mesha, Vrishabha, Mithuna and Kataka. In odd signs, the first hora is governed by Ravi and the second hora by Chandra and the reverse holds good in the even signs. The lords of the Drekkanas are the lords of the 1st, 5th and 9th in a rasi.
Stanza 12:
Some writers on astrology say that the first hora is governed by the lord of that house while the second hora is governed by the lord of the eleventh from that house. They further say that the lords of the Drekkanas are: (1) the lord of the first, (2) the lord of the 12th, and (3) the lord of the eleventh houses respectively.
Stanza 13:
Aries, Taurus, Capricorn, Virgo, Cancer, Pisces and Libra are signs of exaltation for the Sun, etc., respectively. The 10th, 3rd, 28th, 15th, 5th, 27th and 20th degrees of the above signs are deep exaltations for the Sun, etc., respectively. The seventh from these are the signs and degrees of debilitations for those planets.
Stanza 14:
The first navamsa of movable, the middle navamsa of the fixed and the last navamsa of the double-bodied signs are technically called Vargottama, Leo, Taurus, Aries, Virgo, Sagittarius, Libra and Aquarius are Moolathrikonas for the Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn respectively.
Stanza 15:
The twelve houses from lagna have been given the following names: (1) Thanu, (2) Kutumba, (3) Sahotha, (4) Bandhu. (5) Putra, (6) Ari, (7) Patni, (8) Marana, (9) Shubha, (10) Aspada, (11) Aaya, and (12) Ripha. The Oopachayas are the 3rd, 6th, 10th and 11th houses from lagna, while the rest are Apachayas. Some say that these should not be taken as permanent.
Stanza 16:
Kalya, Swa, Vikrama, Griha, Pratibha, Kshata, Chitthotha, Randhra, Guru, Mana, Bhava, Vyaya are names of birth, second, third, etc., houses, respectively. The fourth and eighth from lagna are technically called Chaturasra, the seventh goes under the name of Dyuna and the tenth is Agnya.
Stanza 17:
Kantaka, Kendra and Chatustaya denote quadrants and these are Saptama (7th), Lagna (1st), Chaturtha (4th) and Kha (10th) Bhanam Rasis (signs). The Nara Rasis (masculine signs) are Mithuna, Kanya, Thula, the first half of Dhanus and Kumbha and these are powerful when they happen to be birth signs. The Jalachara Rasis (Aquatic) are Kataka, Meena, the second half of Makara, and these become powerful in the fourth. Kita Rasi (Vrischika) becomes powerful in the7th, and Pasu Rasis (quadruped) Mesha, Vrishabha, Simha, the 2nd half of Dhanus and the 1st half of Makara become potent when they become the 10th houses.
Stanza 18:
Those houses next to kendras are called Panaparas and those next to Panaparas are designated Apoklimas. Hibuka, Ambu, Sukha and Vesma denote 4th house, Jamitra denotes 7th, Suthabham, Thrikona shows 5th, Meshurana and Karma are names for Dasama (10th).
Stanza 19:
If the lord of the birth, Jupiter or Mercury occupy or aspect lagna (birth) it becomes most powerful. If other than these planets aspect or occupy it, it will not be so. All signs in kendras are powerful. Signs in Panaparas are of moderate strength while signs in Apoklimas are powerless. Biped signs are powerful during day, Quadruped signs in the night and Kita Rasi during the two twilights. The measure of the rasis from Mesha to Kanya inclusive is 5-6-7-8-9 and 10 multiplied by four, respectively, the other half from Thula to Meena in the reverse order, Sahaja (3rd) is called Duschikya, Navama (9th) is denoted as Thapas and Trikona.
Stanza 20:
Blood-red, white, green, whitish red, smoky, variegated, black, golden, reddish yellow, whitish yellow. Darkish white, and fish tint are the colours of Aries, etc., respectively. The signs of planets get Plava in the direction of their lords. The second from the Sun becomes Vasi.

Chapter 2
Grahayoni prabheda

Stanza 1:
The Sun represents the Atma, the Moon mind, Mars strength, Mercury speech, Jupiter wisdom and happiness, Venus passions, and Saturn sorrow, of Kalapurusha respectively. The Sun and the Moon are Rajas, Mars is Commander-in-Chief, Mercury is Yuva Raja, Jupiter and Venus are ministers, and Saturn is the servant.
Stanza 2:
Heli and Surya are names for the Sun. Chandrama and Sitarasmi stand for the Moon. Hemno, Vit, Gna, Bodhana and Induputra are names for Mercury. Ara, Vakra, Kruradrik, Avanaya denote Mars; Kona, Manda, Suryaputra and Asita stand for Saturn.
Stanza 3:
Jiva, Angira, Suraguru, Vachasampathi and Ijya are terms for Jupiter.
Sukra, Bhrigu, Brigusuta, Sita and Aspujit are names for Venus.
Thamas, Agu and Asura are names for Rahu, Sikhi stands for Kethu.
Their other names must be learnt from well-known works in the world.
Stanza 4:
The Sun is dark-red, the Moon white, Mars blood-red, Mercury green, Jupiter yellow or golden, Venus neither white nor black, Saturn black.
Stanza 5:
Copper colour is governed by the Sun, while white by the Moon, blood-red by Mars, green by Mercury, yellow by Jupiter, variegated colours by Venus and black by Saturn. The Sun has Agni as adhidevata. The Moon Ambu, Mars has Kumara, Mercury has Kesava, Jupiter has Indra, Venus has Indrani, and Saturn has Kaha. The east, etc., is governed by the Sun, Venus, Mars, Rahu, Saturn, Moon, Mercury and Jupiter respectively. Waning Moon, Sun, Mars, Saturn and Mercury in conjunction with them, are malefics.
Stanza 6:
Saturn and Mercury are impotent, Venus and Moon are females and the rest are masculine. Fire, earth, sky, water and air are rules by Mars, etc.
Stanza 7:
Sukra and Guru represent Vipras, Kuja and Ravi Kshatriyas, Chandra Vaisya, Budha Sudra, and Sani represents Antyajas. Chandra, Ravi and Guru represent Satwa, Kuja and Sani Thamasa, and Budha and Sukra represent Rajasa
Stanza 8:
to
Stanza 11:
The Sun has a well proportioned body, is bilious and possesses pingala eyes, has short hairs, coloured eyes.
The Moon has a well rounded body, much wind and phlegm, intelligent, sweet speech and good eyes.
Mars is youthful, liberal bilious, fickleminded and possesses a thin waist.
Mercury has gurgling speech, fond of joking and has a mixture of air, phlegm and bile.
Jupiter has a corpulent body, golden locks and eyes, moral and is phlegmatic.
Venus is fond of happiness, handsome, fine eyes and black ringlets and a temperament compounded of wind and phlegm.
Saturn is lazy, has yellowish eyes, lean tall body, stout teeth and rough hairs. He is of a windy temperament. Saturn governs nerves, the Sun rules bones, the Moon controls the blood, Mercury the skin, Venus the sperm, Jupiter the brain, and Mars the marrow.
Stanza 12:
The Sun controls Devastana, the Moon watery place, Mars the fire place, Mercury the gaming place, Jupiter the treasury, Venus the bed room, and Saturn the heap of dirt.
The Sun governs rough cloth, the Moon rules new clothes, Mars controls burnt clothes, Mercury rules soaked clothes, Jupiter neither old nor new clothes, Venus controls strong clothes, and Saturn rules rags. Sun governs copper, Moon precious stones, Mars gold, Mercury belimetal, etc., Jupiter silver, and when he is in his own house he governs gold, Venus pearls and Saturn governs iron, lead, etc.
Saturn controls Sisira, Venus Vasanta, Mars Grishma, Moon Varsha, Mercury Sarat, Jupiter Hemanta, and the Sun Grishma. These seasons may also be indicated by the lord of the Drekkana rising in the lagna at the time of question or consultation of lost horoscopes.
Stanza 13:
Planets aspect ¼,1/2, ¾ and full in the 3rd and 10th, in the 5th and 9th, in the 4th and 8th and in the 7th respectively. Saturn, Mars and Jupiter have special sights and are powerful in aspecting 3rd and 10th, 4th and 8th and 5th and 9th respectively
Stanza 14:
An Ayana, a Kshana, a Wasara, a Ruthu, a Masa, an Ardha and a Sama will be the time allotted to the Sun, etc., respectively, for the fulfillment of any act or deed indicated in a question. Pungent, salt, bitter, mixture, sweet, sour and acid are the tastes attributed to the Sun, etc., respectively.
Stanza 15:
According to some, Sun has Jupiter, Moon has Mercury and Jupiter, Mars has Venus and Mercury, Mercury has all except the Sun; Jupiter has all except Mars; Venus has all except the Sun and the Moon; and Saturn has all except Mars, Moon and the Sun as friends. But according to Satya from the thrikona of the planet the 2nd, 12th, 5th, 9th, the lord of his exaltation. 8th and 4th lords, are friends. The rest are not friends.
Stanza 16 & 17:
PLANETS FRIENDS NEUTRALS ENEMIES
Sun Moon, Mars Mercury Saturn & Venus
& Jupiter
Moon Sun & Mars, Jupiter, None
Mercury Saturn & Venus
Mars Jupiter, Sun Saturn & Venus Mercury
& Moon
Mercury Sun & Venus Saturn, Mars & Moon
Jupiter
Jupiter Sun, Moon & Saturn Mercury & Venus
Mars
Venus Mercury & Mars & Sun & Moon
Saturn Jupiter
Saturn Mercury & Jupiter Sun, Moon &
Venus Mars
Stanza 18:
The Planet in the 2nd, 12th, 11th, 3rd, 10th, or 4th from any other planet at the time of birth, becomes his temporary friend. Some say the lord of the house in which a planet is exalted also becomes his friend. The rest (unnamed here) are enemies. The lords of two houses, the lord of one house named and the lord of house not named become friend, neutral, and enemy, respectively. These relations (temporary) must be taken along with the Nisargika (permanent) relations named in the previous stanzas and then friendship, etc., must be finally determined.
Stanza 19:
By Swochha, Suhrut, Swa Thrikona, Navamsa, the planets get Sthanabala. In the East Jupiter and Mercury, in the North the Sun and Mars, in the West Saturn, and in the South Venus and Moon get Digbala.
Stanza 20:
Ravi and Chandra have chestabala in Oottarayana. The rest will have chestabala when they have Vakra or Samagama. Those who are in the North of the planetary fight, and those whose rays are bright also possess chestabala.
Stanza 21:
The night gives Moon, Mars and Saturn Kala Bala. Mercury has it always. The rest are powerful during the day. Benefics have Kalabala during the bright half of the lunar month, while malefics get it during the dark half. The lord of the year, of the day, of the hora, of the masa also gets Kalabala. Sa, Ku, Bu, Gu, Su, Sha, Ra, are respectively stronger than each other.

Chapter 3
Viyoni Janmadhyaya

Stanza 1:
When benefics are powerless and malefics powerful, and when impotent planets are in quadrants, the birth must be foretold of objects that have resemblance to the nature of the dwadasamsa occupied by Moon at the time, or when under similar conjunctions the birth sign is aspected by impotent planets, the birth of viyonis must be predicted
Stanza 2:
If powerful malefics occupy their navamsa, if powerless benefics occupy others’ navamsas and if lagna is viyoni, then viyoni creatures must be predicted
Stanza 3:
Aries represents head, Taurus face and neck, Gemini front legs, Cancer back, Leo chest, Virgo sides, Libra belly, Scorpio anus, Sagittarius hind legs, Capricorn genitals, Aquarius butt and upper legs, and Pisces tail
Stanza 4:
The color must be predicted by the birth sign, its amsa, by planets in it or by their aspects. The intensity of the color is known by powerful conjunctions or aspects of planets. By the planets in the 7th the lines or spots on the butt must be identified
Stanza 5:
If birth is in pakshi drekkana, if Saturn joins or aspects it, the birth of birds must be predicted. If Moon is there or aspects it, predict the birth of water-birds. If the navamsa falls in Mercurial signs with Saturn in conjunction or aspecting, then ordinary birds, but if Moon joins or aspects it, aquatic birds must be predicted
Stanza 6:
When the birth sign, Moon, Jupiter and Sun are powerless, the birth of trees must be predicted. The nature of the plants (aquatic or land) must be identified by the rising navamsa, and the number of the trees by the number of the navaaamsas that the lord of the navamsa has passed from his rising amsa in the lagna
Stanza 7:
Sun produces internally strong trees, Saturn ugly ones, Moon milky trees, Mars dry plants, Mercury and Jupiter fruitless and fruitful ones respectively and Venus flowery trees. Moon makes bright plants and Mars bitter ones
Stanza 8:
If a benefic occupies a bad sign, then a good tree grows in a bad place, if otherwise it is reversed. The number of trees is determined by the amass the lord has passed from his

Chapter 4
Nishika (consummation of marriage)

Stanza 1:
Mars and the Moon are the cause for monthly menses. When the Moon is in anupachaya rasis the menses for conception occurs. When the reverse is the case, and the masculine benefics aspect, the woman gets sexual union with man.
Stanza 2:
The sexual union resembles the nature of the Astha rasi. If malefics conjoin or aspect the 7th, union will be consummated under quarrelling, if benefics join or aspect the 7th, the sexual union will be happy.
Stanza 3:
If Ravi, Chandra, Sukra and Kuja occupy their own navamsas, if Guru is found in lagna or thrikona, conception takes place. If this combination is present in impotent cases, it will be useless as moonlight is to a blind man.
Stanza 4:
If Kuja and Arkaja occupy the seventh from Ravi and Chandra, they make the man and the woman sick respectively. If they occupy the 12th and the 2nd from Ravi and Chandra, the man and woman will meet with Mrityu respectively. If Kuja and Arkaja join Ravi and Chandra, and has one of their aspects. Death may be foretold for the man and woman respectively.
Stanza 5:
During the day the Sun stands for father and Venus for mother; during the night Saturn and Moon. Paternal uncles and maternal aunts are to be judged in the reverse order, and if they are in odd and even signs respectively they become beneficial to the parties concerned.
Stanza 6:
If malefics are approaching the rising sign without beneficial aspects the woman dies. If Saturn occupies the rising sign aspected by Mars or weak Moon she dies.
Stanza 7:
If the rising sign and the Moon are betwixt two evil planets unaspected by benefics jointly or separately the woman dies in pregnancy
Stanza 8:
If from the rising sign of the Moon the 4th house is joined by evil planets and Mars is in the 8thhouse, she suffers death. If from lagna, the 4th and 12th houses are occupied by the Sun and Mars and the Moon is weak, she suffers death as before.
Stanza 9:
If Kuja and Ravi are in the 1st and 7th respectively, death occurs to her by weapons. The abortion takes place in the month, whose lord is powerless or afflicted.
Stanza 10:
If benefics are in conjunction with lagna and Chandra, of if the 5th, 9th, 2nd, 7th, 4th and 10th houses from them are occupied be benefics or if the malefics occupy 3rd and 11th houses, and aspected by the Sun she will have a safe and happy pregnancy.
Stanza 11:
If powerful lagna, Ravi, Chandra and Guru occupy odd signs or navamsas, they cause masculine birth. If these occupy even signs and amsas, they produce feminine birth. If Guru and Ravi are found in odd signs, then a male, if Sukra, Kuja and Chandra are in even signs, a female is born. If these planets are in double-bodied signs aspected by Budha, there will be twins after the sex of the zodiacal sign.
Stanza 12:
If Saturn occupies odd signs from the lagna (excepting lagna), he causes male birth. Examine the relative strength of the various planets and predict the birth of males or females.
Stanza 13:
If the Moon and the Sun aspect mutually, if Saturn and Mercury aspect mutually; if Mars, in an odd sign, aspects the Sun in an even sign; if the Moon and lagna are in odd, and have the aspect of Mars in even sign; if the Moon is in even and Mercury in odd, and have the aspect of Mars; if Venus, lagna and the Moon are posited in masculine amsas; in all these six cases, eunuchs will be born.
Stanza 14:
If the Moon and Venus are in signs, and if Mercury, Mars, Jupiter and lagna are in odd signs, twins are born, of whom one will be male and the other female. Lagna and the Moon in even houses aspected by male planets, produce twins, as above. If powerful Budha, Kuja, Guru and lagna are in even signs, then predict the same result. If planets and lagna are in common amsas, aspected by Mercury in his amsa, three children will be born, of whom two will partake of the sex of the amsa occupied by Mercury and the other of the opposite sex. If planets, lagna and Budha are in similar amsas, then three children of that sex will be born.
Stanza 15:
If lagna is in Dhanus, or falls in that amsa, if all the planets are powerful Sani and Budha, then predict many children at one birth.
Stanza 16:
Kalala, Ghana, Ankura, Asthi, Charma, Angaja, Chetamatha are governed by Sukra, Kuja, Guru, Ravi, Chandra, Sani and Budha respectively. The lord of lagna, Chandra, and Ravi are rulers of the next three months respectively. The foetal growth depends upon the strength and weakness of the planets, who govern the particular month.
Stanza 17:
If Budha is in thrikona, and other planets are powerless, then the child will have two faces, four hands, and four legs with one face. If the Moon is in Taurus, and evil planets are in Ruksha Sandhis, predict a dumb child. If, in this conjunction, the Moon has beneficial aspect, the child begins to speak very late in life.
Stanza 18:
If Sani and Kuja occupy Budha’s houses or navamsas, the child will be born with teeth. If Kataka is lagna with Chandra init, having the aspects of Sani and Kuja, the child will be dwarf. If Meena becomes lagna becomes a cripple. If the Rasi Sandhis are occupied by malefics and the Moon, the child will be deaf. In all these cases there must be no beneficial aspects.
Stanza 19:
If the last navamsa of Makara is lagna aspected by Sani, Chandra and Ravi then a dwarf is born. If malefics occupy the 5th, 9th and 1st drekkanas, handless, feetless and headless child respectively must be predicted.
Stanza 20:
If Leo is birth occupied by the Sun and the Moon, aspected by Mars and Saturn the child will be blind. If in the above combination there is also beneficial aspect the vision will be dim. The Moon in the 12th house causes loss to the left eye and the Sun there causes loss to the right eye. Beneficial aspects give some relief in these combinations.
Stanza 21:
The birth of a child takes place in the sign occupied by the Moon, which is represented by the number, in which Dwadasamsa, the Moon is fixed at the time. The day or the night and the ghaties of the birth time must be known by the number of the ghaties at the time of the question and the nature of the sign whether diurnal or nocturnal.
Stanza 22:
If Makara or Kumbha navamsa rises at the time of conception, aspected by Sani, the child will be born after 4 years. If Katakamsa rises at the time of conception, aspected by Chandra, then the birth occurs after 12 years of pregnancy. The details in this chapter must be carefully understood and applied with sense and judgment.

Chapter 5
Janma Kala lakshana

Stanza 1:
If birth sign is unaspected by the Moon, father will be absent at the birth. If the Sun occupies a movable sign (pathitha) from the 10th, the father will be away in a foreign country at the birth of child.
Stanza 2:
If Saturn occupies lagna or if Mars is in the 7th or if the Moon is between Mercury and Venus, the father will be absent at the birth of the child.
Stanza 3:
If the Moon occupies Mars drekkana and benefics are in the 2nd and 11th houses, predict a serpent’s birth. If an evil sign falls in Kuja’s drekkana and has benefics in the 2nd and the 11th, the child will be bound by a serpent-like bandage.
Stanza 4:
If the Sun occupies a quadruped sign and if other powerful planets occupy common signs, twins will be born covered with a common hood.
Stanza 5:
If Mesha, Simha or Vrishabha falls as lagna, occupies by Sani or Kuja, the child will be born with a cowl or cord in that organ which is represented by the rising navamsa.
Stanza 6:
If Jupiter does not aspect birth and Moon, or if he does not aspect the Sun, in conjunction with the Moon, if the Moon with a malefic combines with the Sun then say certainly the child is born to another person or of adultery.
Stanza 7:
If malefics occupy the signs of cruel planets and are in the 7th, 9th or 5th from the Sun, the father will be imprisoned when the child is born. The sign occupied by the Sun determines the locality of his bondage.
Stanza 8:
If Full Moon is in cancer, if Mercury is in lagna and benefics are in the 4th, the delivery takes place in a boat or steamer, or in a sea voyage. If birth is watery with the Moon in the 7th the same result happens.
Stanza 9:
If birth falls in a watery sign as also the Moon, the delivery will be close to water. If lagna (a watery sign) has Full Moon’s aspect the same result happens. If, for such lagna, the Moon is there or in the 5th or 10th then similar results happen.
Stanza 10:
If Saturn occupies the 12th, and a malefic aspects the Moon, the woman delivers the child when in bondage or jail. If Saturn is in Scorpio or Cancer one of which is the birth aspected by the Moon, the delivery takes place in a hole or hollow or pit.
Stanza 11:
If birth is watery with Saturn in it, aspected by Mercury, the Sun and the Moon, the birth takes place in playgrounds, temples and uncultivated fields, respectively.
Stanza 12:
If birth with Sani falls in a Nara Rasi aspected by Kuja the birth happens in a grave-yard; aspected by Sukra and Chandra in pleasant places; aspected by Guru in sacrificial places; aspected by Ravi in royal mansions, cowsheds, or temple premises; aspected by Budha in libraries, art colleges or carpenters’ premises.
Stanza 13:
Place of birth happens to be according to the nature of the rasi and navamsa, either at home or outside. The birth place should be determined according to the strength of the lagna either in rasi or navamsa.
Stanza 14:
If the Moon or the Sun is in the 9th or 5th from Saturn and Mars, the child will be forsaken by its mother. If in that combination Jupiter aspects it, the child lives long and prospers although forsaken by its mother.
Stanza 15:
If the Moon is in birth aspected by a malefic and has Mars in the 7th the forsaken babe will perish. If in this combination Mars and Saturn are in the 11th, the child dies, if aspected by a benefic, the child gets protection by such caste man as is indicated by the benefic; if aspected by malefics, the child falls to different hands and dies.
Stanza 16:
The birth takes place in the house of the father or mother according to the strength of their lords. If benefics occupy debilitated places, birth will be under trees, roads, etc. If benefics occupy neecha and if the Moon and birth are unaspected by other planets occupying one house, the birth occurs in lonely places.
Stanza 17:
If Moon joins Saturn’s amsa or is in the 4th or has aspect of Saturn or occupies watery signs or conjoins with Saturn, then birth takes place in darkness. If there are three or more debilitated planets, birth takes place on the ground. The birth takes place similar to the rasi which rises on a level with the equator. If malefics occupy the 4th or 7th from Moon or join Moon, the delivery is attended with much pain.
Stanza 18:
The quantity of oil by Moon, the wick by the birth sign and the light by Sun, the door by the planets in quadrants or by the most powerful of the planets must be ascertained.
Stanza 19:
If Saturn is the strongest, the house will be one newly repaired having become old; if Mars is so, it’s partly burnt; if Moon, new; if the Sun, the house contains much wood; and if Mercury, built by many artists; if Venus, handsome, painted and new; if Jupiter, strong house; the adjoining houses must be indicated similarly by the planets in the rasis.
Stanza 20:
If birth falls in Mesha, Kataka, Thula, Vrischika and Kumbha, or in these navamsa the delivery will be in the eastern part of the house. If the birth falls in Guru’s or Budha’s houses or amsas the delivery happens in the northern part of the house. If it falls in Vrishabha or its amsa the birth takes place in the west and if it falls in Makara or Simha or their navamsas the birth place will be in the southern side.
Stanza 21:
The cardinal direction of the lying down must be indicated by two signs from Mesha etc., and the corners by the double-bodied signs. Similarly I must be ascertained for the direction of the bed, etc. The legs of the cost or the sides of the bed must be ascertained by the 6th, 3rd, 9th and 12th houses from lagna.
Stanza 22:
The number of women to assist the delivery must be determined by the number of planets between the Moon and the lagna. Their presence inside or outside the delivery room has to be learnt by the planets in the invisible and the visible half of the zodiac respectively. Some say quite the reverse.
Stanza 23:
The body of the child will resemble the planet who is the lord of the navamsa or who is the most powerful. The color of the infant will resemble that of the lord of the navamsa occupied by the Moon. Taking the lagna as head, etc., the limbs resemble the rasis in which they fall.
Stanza 24:
If the first drekkana rises in the lagna; by the Drusya and Adrusya halves of the zodiac, left and right sides of head, eyes, ears, nose, temples, cheeks and face must be determined from the lagna respectively. If the second drekkana rises in the lagna, neck, shoulders, arms, sides, chest, belly and navel should be similarly determined. If the third drekkana rises in the lagna, lower stomach, sexual organ and anus, testicles, thighs, knees, calves and feet must be similarly delineated.
Stanza 25:
If those rasis are occupied by the malefics there will be sores or wounds, if these are occupied or aspected by benefics there will be marks; if such planets causing sores, etc.-are in their won rasis or navamsas or infixed signs or navamsas, the sores, etc., will accompany birth, if not they come by accidents after birth. If such a planet is Saturn the wounds will be caused by stones and windy diseases; if Mars by fire, weapons and poisons; if Mercury by the earth or the ground; if the Sun by wood or quadrupeds; if the Moon by horned animals or aquatics; if they are other planets then there will be no wounds.
Stanza 26:
If Mercury joins three other planets in any rasi he will cause wounds in that organ which is governed by it. If an evil planet is in the 6th from birth, there will be wound in that organ represented by that rasi. If such a malefic has beneficial aspect then there will be Thilaka, Masaka, etc., there. If benefics join him there will be Lakshma, etc.

Chapter 6
Balarishta (early death)

Stanza 1:
Children born during sandhi or when birth is in Chandra hora, when evil planets occupy the ends of signs or when four malefics (including Moon) occupy quadrants, will die
Stanza 2:
If cruel and benefic planets occupy the first and the second halves of the zodiac respectively and the birth rises in an insect rasi or if the birth and the 7th ar placed between malefics, the child dies straightaway
Stanza 3:
If malefics occupy birth and 7th and if Moon joins cruel planets, unaspected by benefics, the child dies quickly
Stanza 4:
If a weak Moon occupies the 12th with malefics in the birth and the 8th without benefics in quadrants, the child dies soon
Stanza 5:
If Moon joins a malefic and occupies the 7th, 8th or 12th and when benefics aren’t in quadrants and don’t aspect these, the child dies
Stanza 6:
If Moon occupies 6th or 8th aspected by malefics, early death comes. If such Moon has beneficial aspects, the child dies before 8. If such Moon ahs mixed aspets, the child lives for 4 years. If a benefic occupies the 6th or 8th aspected by powerful malefics, the child lives for a month. If the lord of the birth joins the 7th and suffers defeat there by malefics, similar results must be predicted
Stanza 7:
If a weak Moon joins the lagna with malefics in the 8th or quadrants, or if Moon is betwixt malefics occupying the 4th, 7th or 8th, the child dies. If Moon is in lagna as above stated, malefics in the 7th and 8th without the aspect of powerful benefics, the mother and child both die
Stanza 8:
If Moon occupies the last navamsa of the sign and malefics are in the 5th and 9th without beneficial aspects, or if lagna joins Moon with malefics in the 7th, the child dies immediately
Stanza 9:
If Moon joins a malefic in lagna, eclipsed with Mars in the 8th, both mother and child die. Similarly, if Sun is in lagna, death results from weapons. If Moon or Sun occupy the lagna with powerful malefics in trines and the 8th, unassociated with benefics, the child dies
Stanza 10:
If Saturn, Sun, Moon and Mars occupy the 12th, 9th, lagna and 8th respectively, unaspected by a powerful Jupiter, the child dies quickly
Stanza 11:
If Moon is with malefics and occupies a trine, 7th, 8th or 12th and not aspected by or combined with a powerful Venus, Mercury or Jupiter, death comes early
Stanza 12:
If Moon in transit joins the house of the most powerful malefic in the above yogas or joins his own place, or the lagna, when he’s strong and has strong malefic aspects, he causes death to the child within one year

Chapter 7
Ayurdaya (Longevity)

Stanza 1:
Sun, in deep exaltation give 19, Moon 25, Mars 15, Mercury 12, Jupiter 15, Venus 21 and Saturn 20 years of life respectively according to Maya, Yavana, Manitha and Saktipurva.
Stanza 2:
Where a planet is debilitated he cuts away half of the term of life and in the middle rasis he give terms of life as per rule of three. The lagna is supposed to give that number of years, which is represented by its amsa, while others say the number will be similar to the rasi. A planet in an unfriendly sign cuts one-third of his term unless he is retrograde. The combust planets except Venus and Saturn, cut off half their term of life.
Stanza 3:
Evil planets in the 12th, 11th, 10th, 9th, 8th, and 7th away 1, ½, 1/3, ¼, 1/6 and 1/8th of the term of life allotted to them respectively. If benefics occupy the same houses, they take away only one half of that which the malefics do. Satyacharya says that, if there are many planets in anyone of the houses, only the most powerful among them will eat the proportion of life granted by it.
Stanza 4:
If an evil planet occupies the birth the number of amsas, etc., passed by the lagna must be multiplied by the total of the planetary terms of years, etc., and then divided by 108, and deducted from the total term of life the figure thus obtained. If a benefic aspects the above conjunction, half of this must be deducted.
Stanza 5:
Men and elephants have 60 x 2 years as terms of life and 5 days more. Horses live 32 years. Camels and asses 25 years. Buffaloes and bullocks live 24 years. Dogs have 12 years. Goats etc., 16 years.
Stanza 6:
If the last navamsa of Meena becomes lagna. If Mercury is in the 25th minute in Vrishabha and if all the rest are in their deep exaltations, the person gets the utmost limit of life, viz., 120 years and 5 days.
Stanza 7 & 8
Vishnugupta, Devaswami and Siddhasena have given similar longevity. There is one serious objection to the acceptance of their theory, because according to them, no children can die above 8 and below 20 years which is absurd.
They have further stated that those who have this longevity will also become emperors. This is erroneous as many men live long and still be beggars
Stanza 9:
Jeevasarma says, on his own responsibility, that each of the planets gives one-seventh of the period of the longevity stated above. Satyacharya says that each planet gives that term of life which is indicated by the navamsa he occupies. This seems to be approved of by many astrological experts.
Stanza 10:
Convert the intended planet’s position into kalas; divide this by 200; the quotient, if divisable, divided by 12 represents years, etc.
Stanza 11:
A planet in exaltation or retrogression will give 3 times the term of his life. If he is in Vargottama or in his own house or navamsa or drekkana he gives double the period. This is the speciality named by Satyacharya.
Stanza 12:
Lagna gives similar number of years as it has advance in the navamsa. If it is very powerful it will give similar to the rasi. If a malefic is in lagna no deduction should be made on this account. Do not take the terms of life granted by the planets as stated before.
Stanza 13:
Satyacharya’s system is excellent, but many have spoiled it by useless multiplication.
Whenever two or three figures are to be multiplied, then multiply it by that figure which are presents the strongest factors.
Stanza 14:
If birth falls in Kataka and Guru and Chandra are in it, Budha and Sukra in the kendras, the rest in 3-6-11 the person lives very long and mathematical calculations for longevity do not apply to such a combination.

Chapter 8
Dasantardasa

Stanza 1:
The most powerful among Lagna, Surya and Chandra, with planets in their kendras give results in the commencement, middle, and last periods of life respectively. If planets are not in kendras, etc., the results will flow in the commencement even from Apoklima planets.
Stanza 2:
The planet most powerful gives the first dasa extending over that period of life granted by him. If many planets are equally powerful then the first dasa will belong to that planet who gives the largest term of life. If some planets give equal terms of life, then the first dasa will be given by that planet who rises first.
Stanza 3:
The planet with the Dasanatha gives half the term of that dasa with his results. The planet who occupies the thrikona from him gives one-third of that period with his results. The planet in the 7th from him gives one-seventh of his period. The planet who is in chaturasra gives one-fourth of that term. In this manner lagna and planets give their Dasas and Antardasas.
Stanza 4:
Bring all the fractions to a common figure, omit the denominators and multiply severally the numerators by the dasa years and then divide the whole by the total of the numerators. By doing this you get the Antardasa periods.
Stanza 5:
The Dasa (period) of a most powerful and exalted planet is called the Poorna Dasa. The dasa of a powerless planet is called the Rikta. The period of that planet which is in the navamsa of unfriendly amsa is called the Aristaphala.
Stanza 6:
The planet who has fallen from exaltation gives Avarohi Dasa. If he joins friendly or exalted navamsa, he constitutes Madhya Dasa.
The planet who is ascending from his debilitation gives Arohani Dasa. If such a planet occupies debilitated or unfriendly navamsa, he gives a worthless period.
Stanza 7:
If a planet is in a good house and joins debilitated or unfriendly navamsa, it gives mixed results. The names are fixed for these indicative of their results. I shall give the results of the periods of the Sun, etc., later on.
Stanza 8:
If lagna rises in common sign, its drekkanas constitute Adhama, Madhya and Pujita respectively. If lagna is movable, the order must be reversed. If lagna is fixed, they constitute Ashubha, Ista and Sama respectively. Lagna Dasas are thus arranged.
Stanza 9:
Moon, Mars, Mercury, Venus, Jupiter, the Sun and Saturn give 1, 2, 9, 20, 18, 20, 50 years respectively of Nisargika Dasa. If in the previously stated dasa period of the planets, they get also this ?Nisargika dasa, they produce good results. Some of Yavanaas say that the Lagna Dasa comes in the end and gives good. Some do not accept this view.
Stanza 10:
If the anthardasanatha is in lagna, or if his friend is in lagna, or if lagna falls in his friend’s or in his varga, the dasa beginning then, will be productive of good. Or if he is in the 3rd, 6th, 10th or 11th houses it is good. Or if the Moon occupies the exaltation house of the Pakaswami or his friendly rasi, or thrikona, or the 7th from him, it produces good. If it is the reverse it produces bad.
Stanza 11:
That dasa which begins when the Moon is in his own house is good and gives honour, wealth and happiness. That dasa which begins when the Moon is in Kuja’s house makes his wife immoral; if that dasa begins when the Moon is in Budha’s house it gives education, friends and wealth; if the dasa begins when the Moon is in Simha it gives work for him in forts, forests, roads, houses and agriculture; if it begins when the Moon is in Sukra’s house he gives all desirable food; if it begins when the Moon is in Sani’s house it gives mean woman; if it begins when the Moon is in Guru’s house it gives reputation, wealth and happiness.
Stanza 12:
The Sun gives wealth by Nakha, (nails or claws) teeth, skins, gold, cruelty, travel, kings and wars. He makes the man hot-tempered determined in doing work, in getting reputation and good by courage. He gets misery through wife, children, wealth, enemy, weapon, fire and king. The Sun gives liberty, fondness for sinful deeds, quarrels among his workmen or servants, complaints in chest, stomach and other diseases.
Stanza 13:
During the Moon’s period the person gets money or profits from mantras, Brahmins, sugarcane, milk, clothes, flowers, playing, oil seeds, good and fatigue or pain. He will be fond of sleep, laziness, enduring pain, Brahmins and Devatas, getting female issues, possessed of good intelligence, reputation, earning and spending, and he will pick quarrels with is own men and those who are more powerful than himself.
Stanza 14:
During the period of Mars there will be destruction of enemies, gains from rulers, lands, brothers, sheep and wool. He will have hatred among his children, wife, friends, brothers, learned men, and preceptors. He will suffer from thirst, bloody diseases, fever, bile, fractures. He’ll be fond of others’ wives, sinful men and uncharitable deeds. He’ll be harsh, hot and evil-tempered
Stanza 15:
In the period of Mercury, the person gets wealth by embassy, friends, preceptors and Brahmins. He’ll be praised by learned men and thereby gets reputation. He gets gold, mules, lands and personal charm, and happiness. He’ll be witty and humorous and will be clever in serving. he’ll have a good mind and charitable disposition. Harshness, fatigue, restraint or imprisonment, mental disease and complaints from the three dhatus (vaata, pittha and sleshma) will result
Stanza 16:
In his period, Jupiter gives honor, good character, good mind, personal charm, courage, philanthropic disposition, determination and devotion. He gets wealth thru mantras, kings, vedic recitation, counsel and skill in diplomacy. He’ll have gold, houses, sons, elephants, clothes and friendship with good rulers. he gets troubled by deep thinking, diseases in the ear and hatred among lawless people
Stanza 17:
During Venus’ period, the person will be fond of music, pleasure, fine scents, good food and drink, clothes, females, gems, personal charm, sensual pleasure, yogis, friends, desirable personages, skill in merchandise, agriculture, treasure-troves, wealth, hated by communities, kings, wild people, vagabonds and sorrow thru friendship
Stanza 18:
During Saturn’s period, the person gets donkeys, camels, birds, buffaloes, old women, leadership over communities, towns or cities, and inferior gains. he gets miseries or troubles thru phlegm, jealousy, wind, anger, derangement, dirt, laziness and fatigue. He’ll be insulted and terrified by servants, children, wife and will suffer the loss of a limb
Stanza 19:
Good periods give happiness and bad periods produce misery. Mixed periods give mixed results and the result of the lagna dasa will be similar in nature to its lord
Stanza 20:
In the period of each planet, the results will be based on the materials or objects that have been detailed in the Saumgnyadhyaya and the means of livelihood detailed in the Karma Jivadhyaya. Results of the planets will be determined by the aspects, occupation and other combinations given elsewhere
Stanza 21:
Different planets give their luster of the mahabootas in their periods. This luster or shade has to be identified by the nose, face, eyes, skin and ear obtained by or thru the earth, water, fire, air and space
Stanza 22:
During the time of an auspicious planet, the mind of the person will be good. It enables the man to get wealth and secure happiness. The dasa may also be known by the happiness or misery the man is subjected to. The results produced by powerless planets will be enjoyed in dreams and thoughts
Stanza 23:
If one planet represents two contrary results, the effect will be the destruction of those events. but if one is stronger than the other, the stronger prevails. If one planet represents one and another indicates a contrary result, there’ll be both the results. Planets give good or bad in their own periods

BA PART II : PAPER 1.3

2006-07-09T18:03:00.000-07:00

GRAHA-GUNA-SWARUPA-ADHYAYA PART 3

preñyako raviputraçca senä svarbhänupucchakau
evaà krameëa vai vipra süryädén pravicintayet 15
the servant, son of the sun, army Rahu and ketu.

Commentary:
Saturn is the son of the sun. The army is indicated by Rahu and Ketu. Rahu will be indicated by that force which moves beyond the boundaries of nations. Ketu will indicate that force which protects the border of the country itself. Ketu will also indicate that secret service of the country that works within the nation.
According to Saravali; Whichever of the graha’s are strong.
1. Also see 10th house ()
2. 10th from Moon (that which brings you to your workplace and indicates the source of ones wealth)
a. If the lord is Sun then the source is self, similarly see the people.
b. If the lord is in a movable Räçi/Naväàça the native will be required to travel far to work. The stronger of the Räçi/Naväàça will dominate the distance.
3. The Naväàça of the 10th lord from Moon will indicate those sources of family who will promise wealth.
a. The Naväàça dispositor of the 10th lord from Moon will promise wealth during its Dasa.
4. Kärakäàça (ones abilities or skills)
5. Dasäàça (actual karma yoga) ß Most accurate.
10th lord from the Moon will specifically show the source of Çri.
Example: Madhuri has 10th lord from Moon as Mars. Its in a Movable Räçi but Fixed Naväàça. Räçi dominates and she has moved a far distance to work. It is Mars and indicates that sources such as accidents are among the sources of wealth.
Example: Freedom Cole has 10th lord from Moon as Saturn (Capricorn). Saturn is in a movable Räçi and Naväàça indicating that he will move a far distance to work. Räçi is Cancer hence maternal figures/elderly women will play a crucial role in his wealth. The Capricorn Naväàça ensures that wealth will come from elderly people/couples.
Example: Visti Larsen has 10th lord from Moon as Mercury in Libra/Taurus. Libra being the 12th house is weaker than 11th house Taurus in Naväàça.
Example: Sanjay Rath has 10th lord from Moon as Mars/Ketu. Mars
Sun, Jupiter and Venus are strong during the day.
Moon, Ketu, Mars, Saturn, Rahu are strong during the night.
Should the malefics be badly placed during the night the negative effects will not be felt. I.e. malefics in Marana Karaka Sthäna from the Lagna will not be Marana towards the native. Instead see the Chara Karaka of that Graha, as that will suffer instead.
The 10th lord from Lagna will show the Karma Yoga one will do (with or without fruits) and its growth. See the sign, or if unoccupied see the lord. That karma yoga will be done by the native.
The 10th lord from Lagna will show that Karma Yoga which will give status.
If either of the 3: 10th from Lagna, Sun or Moon are connected ones work is bound to prosper.
Example: Freedom; 10th lord from Sun is Mercury placed in Mercuries Rasi and Capricorns Navamsa. Similarly the 10th lord from Moon is Saturn in Cancer/Capricorn. Hence Saturn bridges the link between 10th from Sun and 10th from Moon. Hence Saturn will be able to give wealth and status. It also happens to be 9th lord hence wearing a Neelam is a definite remedy for Rajya Yoga.
Wearing bands is more effective;
Sun & Mars; Copper
Moon & Venus; Silver
Mercury; mixed metals
Jupiter; Gold
Saturn; Led/iron
Dasamsa will tell the exact work one will do.
The 10th house will show the work one will like todo.
Example: Sanjay has Moon in 6th house and in Saturn Dasa, Moon Antara he joined Government Service. Mercury is in 10th house and being an enemy of the Moon shows that the native will begin to dislike the service indicated by the Moon in the Dasa of Mercury. From the beginning of Mercury Dasa the native began to dislike the job.
More Dasamsa;
See the 10th lord of Räçi chart in the Dasamsa. This will show the type of work:
Brahminical – Watery Signs
Kshatriya – Fiery
Vaishya – Earthy
Shudra – Airy (note the discrepancy between earthy vs vaishy and airy vs shudra)
Freedom Cole – 10th lord is in Pisces Dasamsa indicating very spiritual/brahminical work. Eric is into Shudra work. Zoran into Vaishya, Rajiv Gandhi – Shudra (that’s why he wasn’t interesting in ruling). Among the Shudra (service) signs, Aquarius indicates work where one is fully in charge. Incase of Gemini it indicates working with more people due to the duality of the sign. Leader of the group is the case with Libra.
Similarly we can see other lords in their respective Varga. i.e. Freedoms 7th lord of Räçi is in Pisces Naväàça. Hence he will expect a spouse of a very high level of spirituality. Note that 10th lord is also in Pisces Dasäàça hence the Piscean attitude repeats and he would expect his spouse to follow the path of a Karma Yoga.
Incase of Sanjay Rath: 7th lord Mercury is in Leo Navamsa. He tends to seek a spouse who will govern him. Be a Kñatriya. This is a wrong attitude. Venus being Käraka of the 7th lord is not comfortable in Leo and causes an imbalance which is normally needed in relationships. Eric has Venus as 7th lord placed in Taurus. This is the proper attitude as this is Vaishya Varna and makes a person very communicative and balancing attitude towards the spouse.

One must always protect the Graha which is the AK. The Kärakatva indicated by the AK must not suffer, or the native suffers. The reason being that the AK is God, and when AK Dasa comes then one must carry out Gods work.
Whether or not the person will be able to carry out this is dependant on the placement of the Kärakäàça from Naväàça Lagna.
The sign placement of the AK will show where one must go to achieve this purpose.
Using the planetary cabinet, we can see the results of War.
Using the Muhurta of when NATO attacked Serbia; March 23rd 1999, 8:05 – Belgrade – Note the two indicators of the army – Rahu and Ketu. Lagna is the Attacker and the 6th is the victim of the attack. The 7th house shows those who will defend the victim. Rahu is in 10th (hence Ketu in 4th) and Rahu will be favoring the Lagna because it has Dåñöi on the 6th (victim) and the one attempting to punish one (11th).

raktaçyämo divädhéço gauragätro niçäkaraù
nätyuccäìgaù kujo rakto dürväçyämo budhastathä 16
maroon sun fairbodied moon. mars blood red dried durva graas (chocolate brown) mercury.

gauragätro gururjïeyaù çukraù çyävastathaiva ca
kåñëadeho raveù putro jïäyate dvijasattama 17
fairbodied jupiter know venus dark complexion and. Black son of saturn is known greatest among twiceborn.

Varnas/colors of planets
The Chandra-Naväàça will indicate the color of the native, according to classics. This doesn’t seem to work. New formula from the village Pandit; Take the Lagna degree and divide it into 2. count the resultant sign from the Lagna. This will indicate the color in comparison to the family.
This sign will indicate the seed which caused the natives creation.
Sanjay Rath is darker than his family/siblings. The lagna degree is 14 degrees, and divided by 2 gives 7++. Hence the 8th sign from the Lagna will indicate that his complexion is much darker than that of the family.
Use with Katapayadi Varga
Find the Räçi indicated by the name after Katapayadi Varga must be linked to that which caused ones seed of creation. Incase of Sanjaya the sign is Libra and that is also the seed of his creation. Incase of Barabara the seed is Capricorn and the name is Leo. Sun is in Capricorn hence the link. Incase of Visöi the name is Taurus and the seed is Sag – Venus is in Sag hence the link again. We can use this to rectify charts.
Results of swearing in charts
Example 1: Swearing in chart of Vajpayee. The Sun is the focus being the indicator of the king in the chart, and is well placed in the 11th house. It is furthermore the temporary king (AK) and will surely confer long lasting power. Since the 10th lord (opposition) is also the Sun the champion of the opposition will be favoring the Sun and hence Vajpayee.
The PiK shows the promises made by the government which comes into power. Incase of Vajpayee, Moon in 9th lord hence a promise regarding the establishment of dharma or building of a Rama temple is indicated. However Jupiter replaces this PiK hence the focus went on 2nd and 5th houses matters.
Example 2: Swearing in chart of GB: The Sun is strong ensuring that the naturally expected tenure (4 years) will last. The Lagna lord is in Marana Karaka Sthäna showing that the reputation of the person under consideration will not be auspicious. Similarly see the AK-Moon in Marana Karaka Sthäna. Suns position in its own Äñöakavarga receives Bindus from all grahas except Mercury – hence only mercury will be able to pull down the Sun.
Mercury is the competition and is the karaka for 10th house. Among the Chara Karakas AmK is the Karaka for the 10th house as well and should be seen along with Naisargika Amk – Jup. Mercury is in 10th, 10th lord (Saturn) is joined Jupiter in a trine. These 2 facts are very powerful indicators for the opposition’s power and will fight against the current government indicated by Mars (lagna lord) Moon (AK) and Sun (Naisargika AK). These same planets strength must be viewed in the election time chart to see how the opposition will be able to sway/win the elections.
The King is the AK.
The opposition if the government is the Amatya Karaka.
The policy of the nation will be seen from Bhratri Karaka.
The home/mental peace will be seen from Matri Karaka.
The values of the nation, and the promises made by the government will be indicated by Pitri Karaka.
The close neighbors of the nation (family) are indicated by Jnati Karaka.
The relationships/partners of the nation in business or war (ex. NATO) are indicated by Dara Karaka.
In the swearing in chart the Moon is the focal point as this
When Saturn is retrograde in a mundane chart the opposition will be dysfunctional.
The outer planets will become retrograde when the Sun is transiting the 5th house from them. They will become direct again when transiting the 9th house from them.

BA PART II : PAPER 1.2

2006-07-09T18:00:00.000-07:00

GRAHA-GUNA-SWARUPA ADHYAYA PART 2

Know all calculations, different lagna’s, positions of the 9 graha’s, latitudes, speed, motion, signs, their amsa’s, the upagrahas, panchanga, ishta kal, etc. portion of tithi and nakshatra, sahams, special points, and different tithis.

svasvadeçodbhavaiù sädhyaà lagnaà räçyudayaiù sphuöam
athädau vacmi kheöänäà jätirüpaguëänaham 9

atha kheöä raviçcandro maìgalaçca budhastathä
guruù çukraù çané rähuù ketuçcaite yathäkramam 10
then follows planets sun moon mars and mercury

Commentary
Agni, Surya and Indra are the 3 important deities for Bhur, Bhuva and Svarga loka’s. If these deities are not pacified then these lokas will not be beneficial unto one.
The best names for the grahas;
Sun – Ra-vi = Agni – to me, let agni be auspicious unto me.
Moon – Chan-dra,
Mars – Man-gal,
Jupiter – Gu-ru, the one who burns (ru) away ignorance (gu).
Venus – Çu-kara, the one who does (kara) good things (Çu) i.e. Çukra.
Çani – Ça-né = the one who excludes (nI) all auspiciousness (Ça).
Rahu – Ra-hu, the one who suppresses (hu) the holy fire (ra).
Ketu – Ke-tu, the one who humiliates (tu) the creator (ka), who destroys ahamkara.
Through the 108 names, one should know the various forms of the planets.
tÇakRzinÉUpuÇa> ]I[eNÊra÷ketv>,
³ªra> ze;¢ha saEMya> ³ªr> ³ªryutae bux>. 11.
taträrkaçanibhüputräù kñéëendurähuketavaù
krüräù çeñagrahä saumyäù krüraù krürayuto budhaù 11
in the same vain sun saturn son of the earth moon without light Rahu ketu. harsh

The Sun, Saturn, Mars, the Moon without light, Rahu and Ketu are harsh planets. The rest of the graha’s are auspicious. Mercury if conjoined a harsh planet will become harsh.
Commentary
The proper definition is not malefic, but harsh, i.e. they may do good but in a harsh way. The Moons definition of light is many. One method is to divide it into the 2 pakña’s. Another method is to define it based on the moons visibility by dividing the visibility into 2 halves. There are 15 tithis and half of 15 is 7,5 i.e. 8th tithi. Hence from Sukla Añöami to Krishna Añöami the Moon has atleast half light.
Another method is to divide it into 3 part based on the moods of the mother. The first 10 tithi’s is the mother in the mood of Durga (Bhu Çakti. The next 10 tithis correspond to Laxmi (Çri Çakti). The last 10 tithi’s correspond to Kali (Néla Çakti). This is the basis of the Navadurga (+Durga herself), The Navalaxmi (+Mahalaxmi) and the Dasamavidya.
Use with regards to Lagna.
If the Lagna lord is Krura, the native is Krura. If this lord is joined Saumya then the native is sometimes saumya, and vice versa. If the Lagna has Krura grahas the native will become Krüra after the age of maturity of the Graha in lagna.
Case 1: Visti Larsen – Lagna is Scorpio having 2 lords; Mars & Ketu both being Krüra indicates a Krüra behaviour. The Sun being in Lagna will dominate the behaviour and make the person very giving like the Sun but very arrogant.
Case 2: Meena Lagna, Sun & Venus in Lagna, whilst Lagna lord Jupiter is joined Mars and Mercury in 12th house. Focusing on the Graha’s in Lagna, the native will like the Sun (Krüra) after the age of 21/22, and after 25/26 the native will be extremely Saumya. However both traits will be there in the native, and the native will be extremely arrogant, whilst towards women the native will be extremely Saumya.
After the age of 30 (Jupiter) the native became extremely Krüra, due to the close conjunction of Mars with Jupiter. This happened when a relationship broke.
Case 3: Eric Rosenbush – Aries Lagna with Lagna Lord Mars with the Sun in the 9th house. After the age of 21 the Sun dominated fully. Sun will generally be very giving with regards to knowledge, but can also be extremely arrogant.
The Naväàça is important. Among the Grahas previously mentioned, a planet in trines to Naväàça Lagna will indicate the stronger influence on the Lagna.
Case 4: Zoran – Sag Lagna, with Jupiter conjoined Ketu. The native has a Saumya nature, but will be Krura at times, especially after 43. This is good from spiritual perspective.
Case 5: Andrea – Aries Lagna with Saturn in it, Lagna lord Mars is joined Rahu and Moon in Aquarius. The native is Krüra (cold behaviour due to Çani) The Lagna lord Mars is joined Rahu and Moon, and whilst Rahu is closer to the Lagna Lord, the Ätmakäraka is the Moon which will dominate much more over the native’s behaviour. This is close to the case of Vaishali, except AK is Mars, showing a very Krüra type behavior. Incase of Andrea, the Moon being joined Malefics indicates that when she takes on the activity of Moon (singing in her case) there will be a lot of disturbance around her. Rahu being the suppressor of the Garbha Agni shows that this disturbance can be caused due to eating bad food before taking on the activity of the Moon. Similarly she should avoid the colors of Mars and Rahu – Moons colors will be auspicious.
Case 6: Barbara having Virgo Lagna has no grahas in Lagna. The placement of the Lagna lord Mecury is joined. A similar case is that of Narasimha Rao, having Virgo Lagna with Mars, Venus and Saturn joined Lagna Lord in 8th house. Here his changeable nature around his Guru, is due to Jupiter having Graha Dristi on the Lagna Lord Mercury, hence he becomes Saumya around his Guru. Hence coming back to Barbara’s case, this Mercury is joined 6 planets – Ma, Su, Ju, Ve, Sa and Ketu. Depending on the association, the native will change their nature. Due to association with Guru’s – Venus is BK the native is very Saumya, same goes for association with Astrologers (Jupiter).
Case 7: Freedom Cole, Gemini Lagna with Mercury joined Sun in 4th. in Virgo. The native tends to be very arrogant when he takes a leadership role, and also when it comes to knowledge. Being that Mercury lords the Åtu during the summer months/Gåñma Åtu, where the Sun/Mars is the strongest, the native will be overly influenced by the Suns influence. However this nature tends to become very Saumya due to his association with his Guru – Jupiter has Graha dåñöi on Mercury and the Sun.
Chart 8: Sarvani has Pisces Lagna with Jupiter in Aquarius. She is Saumya by nature, but Jupiter is conjoining Aquarius. Aquarius is the most Krüra Rasi, and is also called Ravana. Hence at times (conjunction) her nature changes to Kumbha.
Among the Krüra Rasi’s; worst is Kumbha (Ravana), Våschika (vengeful), Makara (place of the dead - evil), Meña (desire for power- suns exaltation), Siàha (Arrogance, desire to leave stupidity and live in the jungle). Notice that the lords of the Räçi’s are malefics.
Dåñöi of Graha’s modifies the nature through associations, not due to internal nature. Rasi Dåñöi indicates a long term association which isn’t easy to get rid of, whilst Graha dåñöi will indicate a short term/temporary association. Example of me – Rahu, Mars, and Saturn have Graha Dåñöi on the Lagna, whilst Ketu and Rahu have Räçi Dåñöi on the same. Rahu is furthermore AK. The native will be cheated due to Rahu being AK, and the native will take on the Krüra nature of Rahu and the area of the same will be seen from the house where it’s posited. Similarly when the act of writing (3rd) comes up the native will be extremely cutting/Krüra, due to Ketu’s placement. Saturn’s dåñöi on the Lagna from the 11th house indicates that during the act of Tapasya the native will become very cold (Saturn). The placement of Mars in the 10th house having Graha Dåñöi on the Lagna will indicate that in the act of Karma Yoga, the native will become extremely aggressive and Krüra and force themselves through life.
Example of Eric Rosenbush; Rahu, Saturn, Mercury and Ketu has Räçi Dåñöi on the Lagna. Rahu has Graha Dåñöi on the Lagna. In matters of 5th house the native takes on a very skeptical nature due to Rahu. Lagna Lord being joined the Sun indicates that the Sun is on her head and dominating his direction, however Saturn’s Räçi Dåñöi on the Lagna causes claustrophobia due to the clash of opposites. Hence when Sun conjoins the Lagna Lord whilst Saturn has Räçi Dåñöi on the Lagna, the native will suffer from claustrophobia.
Example of Sarvani; Saturn and Rahu have Graha Dåñöi on the Lagna, whilst Sun has Räçi dåñöi. Sun being Krüra and a sign which doesn’t suit it (Maithuna Rasi) this makes the Sun quite inauspicious in the chart, and the worship of the Pratyädi Devata is vital in removing the negative influences on the Lagna.
Since the trines are mentioned the importance of the Drekkanas is vital, as this shows the focus and Karma Phala of the native. The Lagna Drekkana will indicate which of the trines become the most predominant. Incase of Eric his Lagna is in the 3rd Drekkana of Aries, hence Sagittarius will predominate his nature. This is the essence of seeing the Karma Phala in the Drekkana Chart.
Graha Tithi; the relationship between the Mana and the Atma is the most important relationship. This is symbolized by the Tithi one is born under. The Tithi shows the journey, and the elapsed degrees in the Tithi will indicate the seat one occupies during the journey. i.e. the seat will indicate which purpose one has during the journey.
Similarly the Tithi calculated between the AK and the Moon will show the journey of the atma’s fulfillment of desire. The Tithi can be calculated between any graha and the moon. I.e. Jupiter’s Tithi will indicate which Tithi one should start a Sambandha with ones Guru/Children, etc. If the Tithi is an inauspicious Tithi, the Sambandha will be afflicted/bad.
Mars is posited in Sarvani’s A7 indicating one of her relationships. Moon is 16:43 degrees away from Mars and indicates the Dvitiya Tithi. Dvitiya is lorded by Moon and causes the debilitation of Mars, hence there will be a fall (debilitation) before the relationship with the specific person breaks. Mars also lords the 9th house and is also Karaka for Brother. Sarvani’s father, brother and potential spouse have all suffered cerebral causes of death.
The relationship between Mercury and his Moon shows ones concept of knowledge, and which Sambandha and attitude one has with learning. This will show ones Mahavidya. The Graha presiding over the Tithi will indicate the aspiration (incase of Manushya Jataka we use Käla Chakra Lordship). The Mahavidya presiding over the Tithi will show the latent knowledge which the native will be blessed with. Incase of Freedom Cole this Vidya Tithi is indicated by Chaturthi (Mercury) hence his concept of learning is focused on learning itself. Incase of Sanjay Rath, the Tithi is Pratipad (Sun) indicating a desire to understand all knowledge. Eric and Visti have Krishna Ekadasi – indicating the lord Mars, showing the technical attitude towards knowledge. The placement of the lord of the Tithi shows how this Yoga manifests in a persons life. The placement of the Graha presiding over the Tithi will indicate which area of knowledge one will be interested in. The important bhavas for this placements are; 4th (Vidya), 10th (Siddhi), 5th (Dhi) and 9th (Gyana). The Lagna involved will indicate a desire for self-realization.
The lord of the Guru Tithi shows what the Guru desires of you. The deities presiding over the Tithi are the 8 forms of Çiva; Hara, Mahesvara, Shambu, Shoolapani, Pinakadrig, Çiva, Pasupati, Mahadeva.
Om Haraaya Namaù, Om Mahesvaraaya Namaù, Om Shambaave Namaù, Om Shülapanäye Namaù, Om Pinäkadrñe Namaù, Om Çiväya Namaù, Om Pasupatäye Namaù, Om Mahadevaaya Namaù are the mantra’s for each of them. These Mantra’s can be used based on the Chara Bhratri Karaka to ensure perfect relationship with the Guru’s Atma, or the lord of the Guru tithi to improve the physical level Sambandha.
Patikeçvara Linga
i. take the mud – going to buy the Linga - Hara
ii. mix water – making the linga - Mahesvara
iii. making/shaping the linga – also making - Shambu
iv. Call the lord - Shülapäëi
v. Put the linga on an asana - Pinäkadrñe
vi. Light the lamp - Siva
vii. Panchaupachara puja - Pasupati
viii. Ending the puja - Mahadeva
The type of Linga will depend on the Karaka of the AK’s house placement. This will ensure the purpose of the native’s atma will be fulfilled.
Sun - Copper
Moon - Spatik/Salt
Mars - Copper/Partikeshvara
Mercury- Gold/Rasa
Jupiter - Gold or wood (banyan tree)
Venus - Silver
Saturn - Black Stone
Rahu - Black Stone
Srila Prabhuda’s Guru Tithi is indicated by Dasami – Moon. Moon is 8th lord in the 6th house with 5th and 12th lord Mars. The placement in the 6th house indicates that service is required. This service was required through renunciation – 8th lord, and the focus is on Mars being 5th lord (spreading teachings) and in a foreign place (12th lord).
Visti’s Dakshina is indicated by Trayodasi with Jupiter in the 12th. Jupiter is 5th lord and 2nd lord indicating that the native must give knowledge which will ensure sustenance.
Next time we need to learn the 8 beejaksharas of agni.
svaRTma c idvanawae mn> k…mudbaNxv>,
sÅv<> àae´ae buxae va[Iàdayk>. 12.
sarvätmä ca divänätho manaù kumudabändhavaù
sattvaà kujo budhaiù prokto budho väëépradäyakaù 12
all atmas and lord of light mind excited/joyous. Strength Mars Mercury speech and their meaning.
sarva
atma: a (brahma akçara – that which caused creation) ma (me/i) – hence Atma.
ca
Atma is there both in living and non-living. Atma may not have consciousness. Each object will have Atma. Atma is that which has independent existence. If the Atma is strong, the object will keep its created form, whilst if the Atma is weak the object is destroyed.
Jeeva-Atma means that living beings are attached to the Atma. Jupiter is the Käraka of Jeeva, just as Çani is the Käraka for Death. Brhaspati had this blessing of warding of death through his worship of Çiva in his form as Avadutteçvara as depicted in the Çiva Purana in the chapter on Avadutteçvara, Also read Avadutta Gita, Avadutta Brahmana. Venus/Çukräcarya is the one who helps us win over death, as he attained the blessings of the Sanjivani Mantra.
Incase of living beings the Paka Lagna becomes the Jéva, otherwise not. Incase of non-living beings, the Päka Lagna becomes Çani.
Param-Atma is that atma which is able to expand into many Jeevatma’s. One can have a predominance of Paramatma-amsa for temporary periods of time, just as in the case of Çri Parasurama where the Paramatma left him when he saw Çri Rama.
Çava means dead body and symbolizes the atma. When Jeevatma enters the body, this is caused by Çakti. Hence the Jeeva (Jupiter) uses the Çakti (Moon) to cause the birth. Hence to the word Çava we add Çakti Beeja (é). This becomes Çéva. This is why Kalika is also called Çavärudha. Kalika is depicted in two ways, depending on which foot she is using to stand on the Çava. The right foot is the case in the word; Çiva (Hrasya i) otherwise its Çéva (Dirgha i).
Incase of madness the important graha to look at is the position of Jupiter as madness is a curse of Jupiter on the Moon.
Sattva is seen from Mars – When Satya is strong ones strength is strong. Mars’ Tattva is Agni and with Agni comes the ability to see, hence sight is the actual source of strength. This sight resides in the 3rd eye.
One must understand the sources of strength;
1. The Atma Bala – when the Atma desires something, nothing can stand in its way and the house/sign will become strong.
2. Desire for learning (Mercury), application of Intelligence (Jupiter).
3. Similarly determine the reasons behind the other sources of strength.
Mercury rules speaking, but Akaña Tattva presides over the Gyanendriya and Karmendriya’s of sound. Mercury rules speech, because it rules the ability to copy sound/speech. Sarasvati is worshipped by mercury to have this ability. Her Beeja is Aim – this should be done in moderation as this can cause restlessness and such troubles. This can be balanced by Mauna Vrtam
` @e< ÿI— ïI— I— srSvTyE buÏjnne Svah om aià hréà çréà kléà sarasvatyai buddhajanane sväha Hreem balances all evils, whilst Shreem makes have good relationships with people. deveJyae }ansuodae É&guvIRyRàdyk>,
\i;iÉ> àakœtnE> àae´ZDayasUnuí Ê>od>. 13.
devejyo jïänasukhado bhågurvéryapradayakaù
åñibhiù präktanaiù proktaçchäyäsünuçca duùkhadaù 13
he who provides illumination to the devatas knowledge happiness bhågu giver of semen/vigour. As taught by rishi’s the son of chaya is the root of all sorrows.

Saravali states;
AaTma riv> zItkrStu vet> sÅv<> zizjae=w va[I,
gué>istae }anzuoe mdí ra÷> zain> kalnrSy Ê>om!.1.
ätmä raviù çétakarastu vetaù sattvaà dharäjaù çaçijo'tha väëé
guruùsito jïänaçukhe madaçca rähuù çäniù kälanarasya duùkham1
Päräçara and Saravali have each different definitions of Jïänaçukha. Incase of Päräçara he refers to Jupiter (devejyo) as being the cause of the ultimate knowledge of the universe. Saravali refers to the iha-loka Sukha caused by Venus.
An exalted Venus is like Bhågu and also refers to the form of the mother Laxmi who has the power to cause the entire creation through her Virya/Tejas. Tejas comes from Venus.
The method to use the Karaka is given in Saravali:
AaTmadyae ggngEb¡iliÉbRlvÄra>,
ÊbRlEÊRbRlaSte tu ivprIt<> klm!.2.
ätmädayo gaganagairbaàlibhirbalavattaräù
durbalairdurbaläste tu viparétaà çaneù kalam2
If the atma and other grahas are strong, their significances will be strong. Except incase of Saturn where when weak it will give less sorrow.
Kalyan Verma uses the world; Gagana meaning sky hence referring to the houses/bha-chakra.
The method of strength to be used is house-placements where the 6th house is the weakest house,
Sun; spirituality, Moon; mental balance, Mars; strength/sight, Mercury; Speech, Jupiter; knowledge, Venus; Material Comfort, Saturn; Sorrow, Rahu; ego.
One method is using Äñöakavarga (of either of the above mentioned kärakas) and seeing the contribution of bindus to the sign containing the Dasa lord. The NUMBER of bindus will indicate the level of the fruits of the specific Käraka. I.e. if Sun has a large contribution to the Dasa lords sign, the spirituality will be high.

Whichever houses aspected by Saturn will cause sorrow related to that house, unless the Käraka of the house is friendly towards Saturn. Bhågu states; the placement of Malefics in Dusthanas or Trikas is Good, as it shows the ability to fight. The placement of benefics in Kendras or Trikonas is auspicious as it shows the method of attaining the fruits of the Bhava.
This is ALSO to be applied to the Räçis. If a planet is debilitated it can cause Çrémanath yoga because it will have Graha dåñöi on its exaltation sign.
Example: Saturn in Lagna in Aries;
a) Saturn being placed in a quadrant is inauspicious
b) Saturn being placed in debilitation is again very inauspicious
c) Debilitated planets in quadrants is auspicious, and can cause Rajya Yoga. However this Rajya Yoga is caused at a specific cost.

In any Divisional charts, the aspect of Saturn on the Lagna will definitely cause sorrow in that aspect of life indicated by the Varga. Similarly look at the specific house in the Varga.
Example of (source of) Spirituality in Viàsäàça;
a) Sun gives Atmagyän and its placement in Viàsäàça will determine how/when the spirituality will increase.
b) The House the Sun is placed in will determine the latent spirituality. If its in an auspicious house the spirituality will be on the increase. i.e. 12th house will cause rejection of spirituality or little of the same, in the Viàsäàça.
c) The sign the Sun is placed in will determine which activity/karma the spirituality will go hand in hand with – i.e. Mercury’s signs will indicate that learning/Vidya will cause an increase in spirituality.
d) The lordship of the Sun will indicate what activity must begin/end to increase the spirituality. I.e. if Sun is 7th lord marriage/relationships will need to manifest.
e) Malefic signs/malefics joining will indicate that the activity must end before the spirituality increases, whilst benefics indicate the beginning.
f) See the most predominant influence on the Sun. If alone see the dispositor. This will indicate through which individual the knowledge will come. I.e. Sun ; self. Moon; family, mother/maternal people, Jupiter; Guru, etc.
Example of Barbara; Sun is in Marana Käraka Sthäna showing that
Combustion does not necessarily cause evil effects; it is instead a process of spiritual cleansing. It takes approximately 20 years for a Graha to enter (10 years) and leave (10 years) combustion. This can be done every morning with the beejas; Aà Hréà and Kroà.
Knowledge and Siddhäàça;
a) Jupiter is the Karaka of Gyana and its placement in the D-24 will show the level of knowledge of the native. If the knowledge comes easily the native will be very knowledgeable, hence on this basis look at the sign/house placement.
b) The Kendras, Trikonas and 11th houses are very auspicious for knowledge, whilst the 3rd house is the worst due to Marana karaka Sthäna, followed by the 6th house.
c) The sign placement, etc is to be determined using the logic for the Sun and spirituality.

BA PART II : PAPER 1.1

2006-07-09T17:44:00.000-07:00

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

BA PART III : PAPER 5.22

2006-07-09T09:18:00.000-07:00

MANTRA VARNAMALA 4

PA
'Pa is the acoustic root of ghrn'a' vrtti [the propensity of
hatred or revulsion].

The underlying weaknesses which cause immense harm to
human beings are called ripus [enemies]. They are six in
number: ka'ma [longing for physicality], krodha [anger],
lobha [avarice], mada [vanity], moha [blind attachment], and
ma 'tsarya [jealousy]. And when ourvarious mental bondages
exploit these ripus in order to tighten their grip on the mind,
they become known aspa'shas [fetters]. These pa'shas are
eight in number:
Ghrn 'a ' shaunka ' bhayam ' lajja '
Jugupsa' cetipaincamU;
Kulam' shUlainca ma'nainca
As't'aopa 'sha 'h prakiirttita 'h.
[Hatred, doubt, fear, shyness, dissemblance, vanity of line-
age, cultural superiority complex and egotism — these are the
eight fetters.]
Pa is the acoustic root of the fetter of hatred. It is a defect
not directly traceable to any one ripu, but stemming from
more than one ripu. Although hatred and fear are related to
other ripus, they are mainly related to the moha ripu, or
propensity of blind attachment. [E.g., when one's desire for
something becomes frustrated, one may develop hatred for
what was the object of desire.]
When one's psychic attraction is toward the crude, the mind
has a downward tendency (in Sanskrit the root-verb/wf or
patati carries this sense), which leads to one's eventual down-
fall. But when the mind moves upward it is called anurakti
[attraction for the Great]. The consummation of this attraction
is devotion. For this the Sanskrit verb is u'rdhva gam or
u'rdhva gacchatL
One who is weakened by excessive attachment to alcohol
falls an easy prey to the fetters of hatred and fear. Moha ripu
makes people the objects of hatred to others, and makes others
the objects of fear to them. Such is the deceptive allurement

ofmoha vrtti that people rush toward their objects of desire
without any discrimination. I already explained the different
types of moha while discussing the consonant na.
PHA
Pha is the acoustic root of bhaya vrtti [the propensity of
fear]. Though fear is generally caused by more than one
factor, it is mainly born otmoha ripu.
BA
Ba is the acoustic root of. avajina' vrtti [indifference].
When one ignores something which is actually unacceptable,
that is called upeks'a', but when one neglects something
which may actually have some value, that is called avajina'.
Avajina' is somewhat similar in meaning to avahela'.
Upeks'a' is not always used in a bad way, but avahela'
certainly has a negative connotation. It is said,
MaetriU-karun 'a '-muditopeks 'a 'n 'a 'm '-sukha-duhkha-
pun'ya' - Pun'yavis'aya'na'm' bha'vana'tashcittapra-
sa'danam.
Often when someone sees another person who is happy in
life he or she feels pangs of jealousy; but thJs is not an ideal
attitude. An ideal person will develop a benign attitude toward
the happy person, saying, "That person is in such a happy
frame of mind - may he stay that way forever." And for those
people who live in misery one should develop an attitude of
compassion. One should never feel happy upon seeing the
sorrows of others, but should think, "What a miserable life
that person is leading. I hope things get better for him soon."
Neither should one be jealous of a person who performs
many virtuous deeds and charitable actions. Rather one

should think well of the person since he or she is doing good
work. "Let his intellect continue to inspire him to perform
such virtuous actions. I fully support him." And if someone
is engaged in unrighteous deeds, his neighbours should ig-
nore his dark side, and should not repeatedly condemn him.
One should say, "Well, I'm not bothered by what he says or
does - that's his own business." But this attitude of tolerance
can only be accepted to a certain extent. If the person's sinful
orwicked actions harm society and disrupt social life, one can
no longer afford to be indifferent.
BHA
Bha is the acoustic root of the mu'rccha' vrtti. Here
mu'rccha' does not mean senselessness; it means to lose
one's common sense under the hypnotic spell of a particular
ripu. To avoid the unsalutary effects oimurccha' vrtti, one
should direct one's mind along the path of righteousness
through the practice ofpratya'ha'ra yoga.
Those who have not learned the technique ofpratya 'ha 'ra
yoga* should do kiirtana aloud or sing devotional songs to
escape the clutches of mu'rccha' vrttL
MA
Ma is the acoustic root ofpran'a'sha [the propensity of
annihilation]. It is also the acoustic root ofprashraya vrtti -
giving latitude [or treating with indulgence] - in Hindi
bar'hva' dena'.

* Editors' note: In A'nanda Ma'rg? sa'dhana', shuddhis (visualizations
for withdrawing the mind) and Gwru Pu 'ja '.

YA
Ya is the acoustic root of avishva'sa vrtti [lack of confi-
dence], and is also the acoustic root of constant movement
(like the movement of air). You may have met people who
have no confidence in themselves at all, even if they are told
to be self-confident. Such people say right up to the end of
their lives, "Shall I be able to do it?" They can never accom-
plish anything great in this world. As they also lack confi-
dence in others, others have no confidence in them.
RA
Ra is the acoustic root of agnitattva or pra'n'ashakti —
vitality. (Ram' biijam' shikhinam' dhya'yet, trikon'am-
arun'aprabham.) It is also the acoustic root ofsarvaiw'sha
[the thought of annihilation]. Sarvana'sha causes people to
think, "I have nothing of my own. Everything is gone. I am
undone." Such a negative outlook can only be cured with the
constant auto-suggestion, "Parana Purus'a is mine," which
in the language ofTantra is called gum mantra. The feeling
that one is defeated in life is ra-biija'tmak [symbolized by
ra], and its cure is the auto-suggestion that "I have come to
win. I am destined to win." People of developed mentality try
to keep the minds of people of such negative outlook free
from the unhealthy effect of that mentality by outer-sugges-
tion. To do this is the duty of each and every good person.
We should see that our fellow human beings are never al-
lowed to throw themselves into the abyss of frustration and
disappointment; they should be rescued before they jump.
Ra is also the acoustic root of fire. So the monosyllabic
word ra means "fire".

LA
La is the acoustic root of krurata' vrtti [cruelty]. When
human beings encounter this propensity in other human be-
ings, they should counteract it with the propensity of compas-
sion. When one sees someone in the throes of misery one
should think, "Oh, what great misery the man is suffering
from! Is there anything I can do to reduce his misery? Al-
though the person is a human in all other respects, how crude
he is in thought and behaviour. Can't I help him to arouse his
latent intellect?" This attitude of compassion is the effective
counter-measure for krurata' vrtti.
La is also the acoustic root ofks'ititattva, the solid factor.
Lam' biijam' dharan'iim' dhya'yet
Catura 'sra 'm ' supUta 'bha 'm.
VA
Va is the acoustic root ofdharma. Dharma means enscon-
cement in one's original stance. The innate propensity of
human beings is to move along the path towards subtlety in
the psychic and spiritual spheres, and finally to merge into
Parama Purus'a. The unbroken movement of the human
mind towards Parama Purus'a is called ma'nava dharma. It
moves one from a state of ordinary happiness ever forward
and eventually establishes one in the realm of Supreme Be-
atitude.
Sukham' va'inchati sarwo hi
Tacca dharma samudbhu'tah;
Tasma 'ddharmah soda 'ka 'ryah
Sarvavarn 'aer prayatna 'tah.

[All living beings long for happiness. Dharma originates
from that innate propensity. Hence dharma should always be
observed meticulously by all people.]
* * *
Dhriyate dharma itya'huh sa evapararnam' prabhu.
[Dharma is that which sustains.]
The seed of humanity cannot sprout and flourish unless it
is planted in the soil of dharma. To diverge from the path of
dharma means to rush headlong towards total annihilation. In
all one's actions one should keepParama Purus 'a as the goal,
and be well-established in dharma.
Va is also the acoustic root otjalatattva [the liquid factor],
and the acoustic root of the mythological rain-god Varun'a
Deva. Jalatattva means not only water, but any liquid.
SHA
Sha is the acoustic root otrajogun'a [the mutative princi-
ple]. It is also the acoustic root oiartha [psychic longing].
Of the four vargas [basic goals of life], one, already men-
tioned, is dharma, whose acoustic root is va; the second varga
is artha, which brings about the temporary cessation of
worldly wants. (That which brings about the permanent ces-
sation of worldly wants is Parama'rtha.)
Sha is the acoustic root of both artha and the mutative
principle. Ra is the acoustic root of energy. So shra is indica-
tive of the mutative principle supplemented by vitality. Shra
+ uniis' (feminine suffix) = shriL
The expression of vital energy arising due to the influence
of the mutative principle on one's existence is natural for
human beings in the mundane sphere. Hence the practice of
using shrii before someone's name [as a blessing on one's
dynamism] has been the custom since ancient times.

S'A
S'a is the acoustic root of tamogwt'a [the static principle],
and is also the acoustic root of all kinds ofworldly desires -
desires for things such as wealth, opulence, name, fame and
social position. The word ka'ma is used in Sanskrit as the
collective term for these desires and longings.
Dharma [psycho-spiritual longing], artha [psychic \ong-
ing], ka'ma [physical longing], andmoks'a [spiritual longing,
the longing for unqualified liberation] are the four recognized
longings or goals of human life.
To avoid any confusion, I say once again in unambiguous
terms that ka'ma means all types of physical longings.
SA
Sa is the acoustic root of moks'a [salvation, unqualified
liberation]. (As mentioned, va is the acoustic root ofdharma,
ensconcement in one's original stance; sha is the acoustic root
ofartha, the removal ofworldly wants; and s'a is the acoustic
root offal 'ma, worldly [and especially physical] wants.) Each
of the letters is the acoustic root of one of the four vargas. Va
is additionally the acoustic root of the liquid factor; sha is the
acoustic root of rajogun'a; s'a is the acoustic root of ta-
mogun'a; and sa is the acoustic root of sattvagun'a [the
sentient principle].
HA
Ha is the acoustic root of the ethereal factor, ofdaytime, of
the sun, ofsvarloka, andofpara'vidya' [intuitional sci-
ence]. Opposite to ha is fha, which is the acoustic root of

nighttime, of the moon, of bhu'varloka,* and of the
ka 'mamaya kos 'a. *
Ha + ao = hao, which is the acoustic root of Shiva in His
posture of dancing ta'n'd'ava. But the acoustic root of Shiva
in His role of spiritual preceptor is aem'. (It has already been
noted that aem' is also the acoustic root of one's preceptor
and of the goddess of learning -Aem' gurave namah; Aem'
Sarasvatyae namah).
KS'A
Ks'a is the acoustic root of mundane knowledge, and is also
the acoustic root of material science.

* note: The lokas of the Macrocosmic Mind are Its differen
"levels", or "layers", or "spheres". They represent different stagps on i
continuum from subtle to crude. And the ka'momaya hos'a represents such i
stage in both the Macrocosmic Mind and the microcosmic mind. Tlx
ka'mamaya kos'a of the microcosm is its "crude mind", as it is the layer o
mind closest to the physical t»dy. It is concerned with physical sensation
and physical desires.

BA PART III : PAPER 5.21

2006-07-09T09:08:00.000-07:00

MANTRA VARNAMALA 3

KHA
While discussing ka I mentioned that human thoughts are
sometimes guided by a'sha' vrtti, sometimes by cinta' vrtti.
The acoustic root of a 'sha ' vrtti is ka, and that of cinta ' vrtti
[the propensity of worry] is kha. Suppose the train you are
travelling by from Krishnanagar to Dignagar is running late.
In that case you will not only think about the train being late,
but of the probable inconveniences caused as a result, notably
the inconvenience you wilt cause your host in Dignagar if you

arrive at his house late and expect him to serve you food. So
you decide to eat your supper somewhere near the station
before proceeding to your host's house. All thoughts such as
these are symbolized by the acoustic root kha.
Suppose you are traveling from Krishnanagar to Matiyari.
The thought passes through your mind that at one time
Matiyari had an important brassware industry, which today
is on the verge of collapse, resulting in thousands of its
employees losing their jobs. You wonder whether it might be
possible to revive the industry. But as you are not personally
affected by the collapse of the industry, you are not a direct
player in your own thoughts. Impersonal thoughts such as
these are symbolized by the acoustic root kha.
Kha means "sky", but kha is not the acoustic root of the
sky. The acoustic root of the sky is ha. Kha also means
"heaven", but it is not the acoustic root of all of heaven, either.
The crude aspects of heaven are represented by kha, whereas
the sphere of heaven which transcends the crude is repre-
sented by ks'a.
Ka is the acoustic root otKa'rya Brahma. First comes ka,
Ka 'rya Brahma, and then follows the rest of creation. That is
why ka is the first consonant. And as ka plus ha equals kha,
ka is immediately followed by kha in the Indo-Aryan alpha-
bet

GA
Every entity, whether animate or inanimate, has the poten-
tiality of expression. An animate entity can arouse that dor-
mant potentiality through both external and internal means,
whereas an inanimate entity acquires impetus through exter-
nal means. Suppose poetic genius lies dormant in a certain
person. If he arouses that latent genius by applying his will-

force, he can become a renowned poet. But if he fails to do
that due to lethargy or for some other reason, his poetic genius
will remain unexpressed. The effort made to arouse one's
dormant potentiality is called ces't'a'. Ces't'a' is one of the
psychic vrttis [propensities] and is the main cause of mundane
development and spiritual elevation. So its value in the mun-
dane and supramundane spheres is immense.
Ga, being the acoustic root of ces't'a' vrtti, plays an
important role in the physical, psychic and spiritual spheres
of human life.

GHA
Mamata ', the vrtti of love and attachment of human beings
and all other creatures, is related to time, space and individu-
ality. It is not unusual for people to praise even the goods of
the poorest quality manufactured in their own country and
criticize the best-quality goods made in other countries. This
occurs due to their irrational attachment for a certain place. It
is a kind of psychic disease. The same sort of thing occurs in
individuals as well. The mother who feels so much love and
affection for her child that she sacrifices everything in life for
its comfort and welfare, mercilessly slices young kai fish
[walking fish] into pieces without the slightest emotional
feeling. The young kai fish cry out in the agony of death, but
the cruel heart of the human mother does not melt. Mamata'
vrtti is also related to the time factor. The same mother cow
who so lovingly suckles her calves and licks them clean today
kicks them away when they grow up tomorrow.
Thus mamata' vrtti is limited by the relative factors. Only
human beings can make mamata ' vrtti transcend the bounda-
ries of time, space and individuality, after persistent and

intense efforts. This is something impossible for other beings.
Gha is the acoustic root ofnwmata' vrttL

UNA
Una is the acoustic root of dambha vrtti [the propensity of
vanity]. The popularstory goes that the great sage Vashis't'ha
traveled to. China to learn the Chinese school of Tantra. In
China he learnt the use of ana in the utterance of Tantric
mantras, and introduced it in India on his return. Una is used
extensively in all the dialects of the Indo-Chinese languages,
even in Tibetan, Laddaki, Sherpa, Manpa, etc. It is said that
Vashis't'ha learned that una is the acoustic root of vanity. It
is also said that he first learned the Ta'ra' cult of the Buddhist
Va'ma'ca'ra Tantra from China. Since then in Buddhist
Tantra, the Ta'ra' cult has been trifurcated: Ugra Ta'ra' or
Vajra Ta'ra' is worshipped in India; Niila Ta'ra', or Niila
Sarasvatii, is worshipped in Kim'purus'avars'a (Tibet), and
Bhra'marii Ta'ra' (Krs'n'a Ta'ra') is worshipped in China.
It is believed that in the post-Buddhist period Vajra Ta'ra'
or Ugra Ta'ra' was accepted as the Ta'ra' deity in
Varn'a'shrama Dharma [medieval Hinduism]. Today names
such as Ta'ra' Da's, Ta'ra'pada, Ta'ra' Kumar, etc., are quite
common. It is generally accepted that the Niila Ta'ra', or Niila
Sarasvatii, of Tibet was later converted into the [Hindu]
goddess Sarasvatii by the supporters of Varn'a'shrama
Dharma.
The acoustic root of Vajra Ta'ra' of India and Niila Ta'ra'
of Tibet is aern'. The black-coloured Bhra'marii Ta'ra' of
China is accepted as the goddess Ka'lii in Varn'a'shrama
Dharma. Their acoustic root is the same, kriim ' (ka symbol-
izing Ka'rya Brahma plus ra symbolizing the luminous
factor).

CA
Ca is the acoustic root ofviveka [conscience].
CHA
Cha is the acoustic root of vikalata 'h vrtti [nervous break-
down]. A nervous breakdown occurs when one's mind, which
had previously been functioning properly, either starts mal-
functioning or stops functioning altogether.
JA
Una is the acoustic root oidambha vrtti [the propensity of
vanity]; ja is the acoustic root otaham'ka'ra vrtti (ego). The
ego becomes inflated when one allows one's "I" feeling to
take a predominant role. "Since I was there, I was able to
control the situation. But I wonderwhat would have happened
in my absence. I'm sure that had I not been there the world
would have met its final destruction." So spoke Aurangzeb,
the last powerful Mughal emperor of India. It is an expression
of aham 'ka 'ra vi-'yi.
JHA
Jha is the acoustic root of lolupata', lobha [greed] and
lolata' [avarice] vrttis. The Bengali word nola' [the greedy
fascination of a cat or a dog] is derived from tola or lolata'.
INA
Ina is the acoustic root of kapat'ata.' vrtti [hypocrisy].
Another Sanskrit word for''hypocrite" ispa's'an'd'a, which

was more widely used in the past. In Hindi a hypocrite is
called pa'khan'd'ii. Hypocrisy can take many forms, but we
are mainly acquainted with the following three: (1) getting
one's purpose served by exploiting or cheating others; (2)
unnecessarily dominating somebody to conceal one's own
ignorance or weakness; (3) pretending to be moral by criti-
cizing the sins of others, which one secretly commits oneself.
T'A
T'a is the acoustic root of vitarka vrtti [overstating one's
case]. Many people think that vitarka means a type of debat-
ing, but this is only partially true. It also means overstating
one's case to the point of garrulousness. Vitarka is a combi-
nation of a bad temper and garrulousness. It is in no way
synonymous with kas'a'ya vrtti [speaking harshly to hurt
others]. The following is an example ofvitarka vrtti.
Suppose a person arrives at the Howrah railway station in
Calcutta a tittle late and asks a well-dressed gentleman,
"Excuse me, sir, has the Uluberia local train departed yet?"
The gentleman snaps angrily, "Is it my duty to keep informa-
tion about the Uluberia local train? Am I a railway timetable?
How idiotic! People like you make life hell for others. This
is the reason the country is going to the dogs. What do you
think I am, an enquiry office?" Another gentleman standing
nearby says helpfully, "Were you asking about the Uluberia
local? The train will leave from platform eleven in five
minutes. If you hurry you'll catch it."
The first gentleman has an uncontrolled vitarka vrtti
whereas the second gentleman has utteiedpramita va 'k [bal-
anced statements]. Inpramita va'k only relevant words are
..„„.J

T'HA
T'ha is the acoustic root oianuta 'pa vrtti [repentance]. One
is seized by a feeling of repentance when one realizes (either
from within or with the help of a second person) the impro-
priety of one's action. In northern India anuta'pa is called
pascha 'tta 'pa. Both ana andpascha 't mean "later" or "after";
ta'pa means "heat".
. D'A
D'a is the acoustic root of lajja' vrtti [the propensity of
shyness].
D'HA
Senseless, sadistic killing is calledpishunata ' vrtti. If meat-
eaters slaughter animals in the way that inflicts the least pain,
that is notpishunata '; but if they kill them slowly and cruelly,
first chopping off their legs, then their tails, then their heads,
it is definitely pishunata'. These days in many civilized
co~tries people are unable to give up meat-eating, but have
at least devised modern methods to kill the animals less
painfully. But remember, the killing of animals, no matter
h6w it is done, is contrary to the spirit of Neo-Humanism.
Once I saw a harrowing sight in a market place: part of a
live tortoise had just been chopped off and sold, but the poor
creature was not completely dead and was trying to crawl
away, leaving a stream of blood. Such cruel things should be
abolished altogether. The cruel slaughter of that innocent
tortoise is certainly a case ofpishunata'.
To kill human beings is totally undesirable, but if people
do want to eliminate their enemies, they should do so with a

minimum of torture. The kings of old used to kill criminals
by impaling them on spikes; or by half-burying them in the
ground, sprinkling salt over them, and letting the dogs eat
them. Sometimes people were flayed alive. These actions
certainly deserve universal condemnation. They are all exam-
ples ofpishunata'.
N'A
N'a is the acoustic root of Urs'a' vrtti [the propensity of
envy].
TA
Ta is the acoustic root of staticity, long sleep and deep
sleep. It is also the acoustic root of intellectual dullness and
spiritual inertness. That which brings about the cessation of
dullness and staticity is called Tantra - Tarn 'ja 'dya 't ta 'rayet
yastusatantrahparildirttitah.
The root-verb ton means "to expand", if a person bound by
ropes manages to expand his body, the ropes will sna~,',
automatically. That which leads to liberation through tan,
expansion, is also Tantra - Tarn' vista'ren'a ta'rayetyastu
sah tantrahparUdirttitah.
THA
Tha is the acoustic root of vis'ada vrtti, of melancholy
(melancholiness, melancholia).

DA
Da is the acoustic root of peevishness. If one speaks in a
nice way to a peevish person, he or she reacts adversely; if
one speaks in a harsh way, he or she takes it calmly.
DHA
Dha is the acoustic root of thirst for acquisition. This
limitless craving for wealth, name, fame, power and prestige
is called trs 'n 'a in Sanskrit. Here trs 'n'a does not mean "thirst
for water". To divert all the pure and impure thoughts of the
mind towards Parama Purus'a is the only cure for limitless
psychic craving.
NA
Na is the acoustic root of moha vrtti [blind attachment or
infatuation]. This propensity of blind attachment is usually
divided into the four categories of time, space, idea and
individuality. When one loses one's rationality out of blind
attachment for one's country, it is called deshagata moha,
"geo-sentiment". People who live in a country where not even
a blade of grass grows, where people die of starvation, and
which imports huge quantities of food grains from other
countries, become so infatuated with their country that they
say it has an abundance of water, has a bountiful fruit harvest,
and is a net exporter of food to other countries.
Ka'lagata moha is blind attachment for a particular period
of time. One becomes so attached to a certain period of time
that one is unable to discern its positive or negative aspects.
Some people complain that the behaviour of the present
generation of children is disappointing. They say that when

they were young they could easily digest iron pans, but the
present generation has trouble digesting even water! They
lament the great misfortune that has befallen the present age.
When a particular idea has a strong impact on mind, the
mind rushes towards it again and again. Thieves, in the shock
of the moment, always make a quick getaway from the scene
of the crime. Later, however, they brood repeatedly about the
place, and often return, straight into the hands of the police!
A person who uses an object for a long time develops a
fascination for that object. This is called a'dha'ragata moha
[fascination for an object]. There are many rich people who
have a strange weakness for some old, battered object such
as a rickety chair with one arm broken off. I know a story
about how a pretty pot made of bell-metal was the cause of a
bitter quarrel among the daughters-in-law of a certain family,
so bitter that it led to the eventual break-up of the family. Na
is the acoustic root of moha vrtti.
The only way to free oneself from the clutches of infatu-
ation is to superimpose the ideation of indifference and divert
one's mental thoughts towards Parama Purus'a. It may be
possible to control this propensity of wild fascination tempo-
rarily by intimidation or by enacting laws, but only temporar-
ily. Those who believe in the equal distribution of the world's
wealth, naively underestimate the power of moha vrtti. The
human mind can be sublimated only by spiritual ideation, not
by any high-sounding philosophy. This Utopian idea has
proved ineffective in the past and in the present and will
continue to prove so in the future.