YOGAS IN JYOTISH BY SANJAY RATH

YOGA: - Union/coming together of two or more planets is called yoga. - Only planets are considered for Yoga and not rashi, as we see “Jadatma
(जजजजजजज)” through rashis and “Jeevatma (जजजजजजजज)” through grahas. And only “Jadatma” contribute in making Yogas. - All nonliving things
(like table, chair, stones etc.) are categorized under “Jadatma”. Jadatma only support in yoga but they do not contribute in creating Yoga. Only Grahas
contribute in creating yoga. SAMBANDHA (RELATIONSHIPS) FORMED BY GRAHAS: There can be 4types of sambandha between grahas. 1. Purn
Sambandha/ Complete Relationship: - This type of sambandha happens in parivartana yoga. It creates perfect bondage between grahas involved in
the sambandha. - As this type of yoga is considered complete, and it will fructify right from birth. 2. Yuti Sambandha/ Relationship by Conjunction: - Yuti
means coming together. When two or more planets sit in one house, it is called Yuti. - Yuti is also considered one type of Purn Sambandha, but it is
little weaker than the sambandha caused by parivartana, because, when two grahas sit together they will work for each other, help and support each
other, work for the same goal but between them differences of opinion is also possible in Yuti Sambandha. Like man-woman get married and form a
yuti by coming together, they may have differences of opinions due to which they may fight too, but yuti sambandha goes on like permanent bondage.
Similar things happen with grahas too, who come into sambandha by Yuti. 3. Drashti Sambandha/Relationship by Aspect: - When there is aspect
between planets, this type of sambandha is formed. This type of sambandha is consider weak, because it depends upon willpower of the planet, if
there is a will, yoga will work, otherwise yoga will not work. - For example in lord shree Ramas Kundli jupiter is sitting with moon, representing lord
Shree Rama, and mars is placed in 7th house representing Lord Hanuman. They didn’t have relationship from birth. The yoga became complete when
Lord Rama and Lord Hanuman wished to meet each other, so due to their wish the yoga became complete. -Yuti sambandha and drasti sambandha
fructify in future, but parivartana sambandha fructifies from birth only. 4. Incomplete Parivartana -This type of sambandha is considered very weak. And
in analysis of Yogas, we consider only first 3types of sambandha, and ignore the 4th type of sambandha. -In this type of sambandha, planet A is placed
in the house of planet B, and planet B is just aspecting the house of planet A. So planet B has the desire to move into the house of planet A, and
complete the parivartana. - For example, Jupiter is placed in arise (sign of mars) and mars in Virgo aspecting houses of Jupiter. This means Jupiter
went to the house of mars, and completed his work. But mars will work for Jupiter only when he will wish to work. This yoga will also fructify future, as
we have to analyze when mars will wish to work for Jupiter. - Normally wish power of planets fructifies in natural years of planet. Following are the
natural/maturity ages of planets: Mars: 27-28yrs Sun: 21-22yrs Moon: 23-24years Venus: 25-26 years Jupiter: 16 or 32years Saturn: 35-36 years
Mercury: 31-32years Rahu: 41-42 years Ketu: 47-48 years - Sometimes dasas are checked to predict about fructification of planet’s wish power.
MAHAPURUSH YOGAS: -IF any planet is in parivartana with itself, like Jupiter in Pisces will have parivartana with himself, than that planets gets
strength to generate mahapurursh yoga. But yoga will be generated only if it is placed in Kendra. Because here kendras/Vishnu sthan are considered
purush and trikonas/laxmi sthan are considered stri. -Ascendant is considered secondary trikon, and primary Kendra. - Five Mahapurursh yoga give
strength of 5elements 1. The one with Hans mahapurush yoga will have completeness in aakash tatva. 2. Shash mahapurush yoga gives too much
strength of vayu to the native. 3. Ruchak mahapurush yoga gives strength of fire to the native. Yoga gives strength to fight in wars 4. Malavya
mahapurush yoga gives strength of water. Due to which person will always stay happy and will get happiness of all kinds 5. Bhadra mahapurush yoga
gives power of earth element. Native with this yoga will wish to rule the whole world. -To understand results of mahapurush yogas, always check what
is the “Aayan (जजज)” of the planet giving mahapurush yoga. Here “Aayan” of the planet is the house, where the planet gets digbala. Mahapurush
yogas always work in their “Aayan” -Following are the results of different mahapurush yogas according to their “Aayan” 1. Malavya Mahapurush Yoga:
As shukra gets digbala in 4th house (luxuries and comfort), person will focus in his own luxuries and comfort. 2. Bhadra Mahapurush Yoga: This Yoga
gives “Aayan” of lagan (fame). Means person will wish for great name fame in Bhadra mahapurush yoga. 3. Hans Mahapurush Yoga: As Jupiter gets
digbala in lagna (intelligence), this Mahapurush Yoga is said to be giver of knowledge and intelligence. 4: Ruchak Mahapurush Yoga: This yoga gives
Aayan of 10th house (Karma), so it gives strength to accomplish all type of karmas. 5. Shasha Mahapurush Yoga: This yoga gives Aayan of 7th house
(desires). So native born under this yoga will always be indulged in his own desires, starting from food all the desires he will want to be fulfilled.
LAXMINARAYAN YOGA: - If two or more planets owning Kendra and trikona if make any of above explained 4sambandhas, Laxmi narayan yoga is
formed. - If one planet becomes lord of Kendra and trikona, it becomes yoga karaka itself. - Ex. In Lord Rama’s Kundli, yoga karaka is mangal. He
received great support of lord hanuman to perform his karmas. - Mangal in 7th, becomes shatrujeet as mars always destroys 12th house and planet
placed in 12th from the house from its placement. - Laxmi narayan Yoga is considered Raj yoga, which comes from god’s grace/ by mighty gayatri’s
grace. Different types of Laxmi narayan yogas: 4kendras are said to be 4legs of dharma. 10,7,4,1 is the order of kendras in decreasing strength. 1.
10th lord making sambandha with trine lords: - If 9th and 10th lord are forming sambandha, it is called dharmakarmadhipati yoga. It’s said to be the
highest yoga in jyotish. - The person who will take birth under this yoga, it is guaranteed that person will follow dharma in his karmas. God will use
hands of such native to do karmas for the good of society. -This yoga comes by blessings of goddess shakti. 2. 7th lord making sambandha with trine
lords: - If 7th lord is forming sambandha with trikona lords, then also person does too much for the welfare of society/world. - This yoga comes by
blessings of Lord Shiva. - Native with such combination will like to know about all the religions present in this universe. Such person will not be inclined
towards one particular dharma, and will treat all the religions equally. This sambandha gives broad minded approach to the native. 3. 4th lord making
sambandha with trine lords: - This Yoga comes by blessings of Lord Vishnu. - If 4th lord is forming sambandha with trikona lords, that person is loved
by lord Vishnu, and considers whole world as his family. - Vishnu comes from “Vasudhaiwa Kutumbakam”; person who doesn’t in “Vasudhaiwa
Kutumbakam” is not liked by lord Vishnu. - 4th lord if forms sambandha with lords of trikona, hriday/heart gets cleaned, and “Vasudhaiwa
Kutumbakam” mantra is believed by heart, so native born under this yoga considers whole world as his family and serves them, and he lives for
society. 4. Lagna lord making sambandha with trine lords: - This Yoga comes by blessings of Lord Surya. Gayatris in Laxmi narayan Yoga 4kendras
are believed as 4gayatris. 4gayatris are worshipped during 4sandhis/sandhya of a day. 1. Brahma Gayatri / Savirtu Gayatri/ Surya Gayatri: - Brahma
Gayatri is active during the time of sunrise, when sun is in the lagna. It has power of sun’s blessings, and sun is worshipped during this time. -
Suryoday time is known as surya sandhi or brahma sandhi too. 2. Vishnu Gayatri: - Vishnu Gayatri is said to be active during madhyahan/ abhijeet
muhurta. Sun is in the 10th house during the time of Vishnu Gayatri. - As 4th house from the sun rises as lagna during this time, it shows Vishnu’s
blessings. - Any person who prays to Vishnu or Krishna, before taking food during Vishnu gayatri period, that person will never see shortage of food in
his life. 3. Shiva Gayatri: - As Suryast is believed to be ast (end) of life/day. Shiva Gayatri is active during this time as Shiva is associated with
destruction/end. - 7th house from sun rises as lagna during this time, and 7th house is said to be Shiva’s house, so it shows blessings of Shiva.
Whenever life/day sets, Shiva gayatri runs. - Mrityunjai mantra is recited in anushtup chhand during this time. 4. Turya Gayatri/Kali Gayatri/Devi
Gayatri: -Word turya literally means chaturth/fourth, so this is fourth gayatri of the day. -Turya Gayatri is active when 10th house from sun rises as
lagna, which shows blessings of holy mother. - People desirous of salvation worship Kaali in jagati chhand during this time. - It is called Jagran too.
Because when the world sleeps, you will stay awake and worship Kaali. DISCUSSION ON LORD SHREE RAMA’S CHART Laxmi Narayan Yogas in
Shree Rams Chart: 1. Lagnesh and 9th lord making sambandha lagna, so it shows sun’s blessings. -If person with Kundli having this combination
comes to you for knowing the reason of his birth, advise them to worship lord surya. So whenever lagnesh is involved in Laxmi narayan yoga, advise
person to worship surya. 2. Lagnesh and 5th lord mutual aspect is making Laxmi narayan yoga, -This is bhavishya yoga, as sambandha by aspect
fructifies in future. 3. 9th and 10th lord aspecting each other, so he will get help from mother goddess, due to which he would do some great karma in
society, for which he will always be remembered. Other discussions on Shree Rama’s Chart -Lord Laxmana has similar Rashi chart as Lord Rama, as
he was born in Kark lagan the next day after Shree Rama’s birth. The only difference is, laxman had moon in ashlesha nakshatra, that’s why laxman is
called “Vasuki” too. -Lord Bharat was born on the same day as Rama, but in the evening with Pisces ascendant, and moon in pushya. - All 4brothers
were born within 2days. - Lord Laxman had moon in ashlesha naksatra, and he once doubted Lord Bharat who had Meena lagan, because ashlesha
nakshatra will never believe jupiter sign, where as pushya nakshatra (naksatra of lord shree Rama) will blindly trust jupiter lagan. Devta of ashlesha
nakshatra is sarp devta, who doesn’t trust bruhaspati. -Always try to analyze nakshatras from devtas, as mind works under influence of devtas. -Bharini
nakshatra is considered bad as its naksatra is owned by Yama (the lord of death). Butchers are born under this naksatra, their hands will not hesitate
while killing someone. They are experts in war. ABHIJEET RASHI -In jyotish, 4th house from surya is said abhijeet rashi. There is akshaya patra
(Akshaya patra means the vessel in which food never falls short) in this rashi. -Praying to the Aditya of sign placed in 4th house from the natal sun,
assures that native never faces shortage of food in life. BAD HOUSES - 2,3,6,8,11,12 are considered bad houses. - Ka- is believed to brahmakshar
according to karpuradi stotra of kali. So life was created from ‘ka’ akshar. - Tri- three ‘ka’= 3,6,11. Trika houses (3rd, 6th and 11th) are believed to be
srushti sthan of brahma. If lagnesh goes 3,6,11, person becomes knowledgeable/intelligent like brahma. - From Trika Bhava, 6th house is the biggest
dosha bhava. Any planet placed in there, becomes the reason for native’s enmity/ defeat.. Example: 1. If 7th lord is placed in 6th, spouse will be
inimical. 2. If 3rd lord in 6th, brother will be inimical. 3. 9th lord in 6th, father will become enemy of the native. 4. If Lagnesh in 6th- person can be his
own enemy OR he will be so intelligent that he will come out of all the dosas. -6th house is said to be worst bhava, but if shubh grahas are placed
there, person will try to come out of his avagunas. If there are paap grahas in 6th house, person will be more indulged in his paap karmas. When paap
grahas are there, lagnesh must be necessarily strong. - When lagnesh goes in to 3,11, person should worship Shiva as 7th is in trines to 3,11. By
doing so person’s intelligence will give him success. -When lagnesh goes to 6th house, it is advised to worship Vishnu or to worship mother goddess in
saumya roop. But generally natives with such combination worship durga as 10th house is in trine to 6th house. But person will not like to worship
Vishnu/devi as 6th is the marak to 5th house of devotion. - Shiva and mother goddess should always be worshipped together, because they are like
parents. So never worship them alone. - Whenever Saturn is in 9th house , it gives veda-vikaar. Sani in 9th aspects 6th house of your own weakness.
Such person will criticize Vedas in its dasa, and due to this weakness he will be devoid of good luck. Such natives advised to worship mother, as 10th
house is in trines to 6th house, if it is not done then native will suffer in karma bhava. - Lagnesh in 6th house- Native will have expertise in fights, so he
should be advised to be lawyer. - In whichever bhava lagnesh sits is called paka lagna. Paka means to ripe. Paka lagna is the intelligence of the native.
Strengths and weaknesses of person can be analyzed from paka lagna. - Houses in quadrants and trines from paka lagna are considered to be
favorable to native, and houses in 6, 8, and 12 will not be favorable to native. - When 6th house in paka lagan, lagna will fall in 8th from paka lagna. So
there are chances of defamation due to some acts of native. -Grahas placed in Kendra/trikona from lagnesh share paraspar karaka relationship with
lagnesh. DURYOGAS: - When good house lords if makes sambandha with bad house lord, it is called duryoga. - When there is duryoga in the chart,
malefic becomes benefic and benefic becomes malefic. So astrologers advise to strengthen such malefics to have benefit from the yoga. - 3rd is kama
bhava, the house of fall. When 9th lord in 3rd or 3rd lord in 9th, father can be characterless or person will have some very bad experiences with
guru/father. - But if there is a parivartana sambandha between 3rd and 9th lord. After bad experiences with guru/father, person will come out of all this
and will become very dharmik. It will happen only when 9th lord is weak, and 3rd lord is strong, because here 3rd lord will act as benefic and 9th as
malefic. If there is need, advise gemstone of 3rd house too as it gives raj yoga sometimes. So if 3rd lord is strengthened and 9th lord is weakened,
person will be blessed with very strong dharma, and if 9th lord is strong and 3rd is weak then reverse can happen. Example: 1. Ex prime minister PV
Narasima Rao had Virgo lagna, with sun, mars and mercury in the 10th house. Here sun and mars were functional malefic due to ownership of bad
houses, and due to conjunction with functional benefic mercury, sun and mars became auspicious planets for him and mercury became inauspicious
for him. So sun and mars gave power to him in their dasa, where as mercury made him fall in dasa. He had worn red coral in his middle finger (Arth
trikon placement of mars) and became PM of India in mars dasa, and in sun dasa he had become CM of Andhra Pradesh 2. Aquarius lagna chart with
exchange between 6th lord moon and 10th lord mars. So mars owning good house became functional malefic, so its debilitation is considered good,
but moon’s debilitation is not good as it became functional benefic due to this exchange so native can be advised to wear a pearl or chant mantra of
mother goddess. 3. Scorpio lagna chart with 3rd and 5th lord in exchange, so 3rd lord Saturn should be strengthened, and as Saturn is in the mantra
bhava, do mantra related to Saturn or deity related to Saturn. Don’t donate, things related to Saturn as it will make the planet weaker. If 9th house was
involved, then person would have been advised to go to temple - When 2 functional malefics get involved in sambandha, they both must be weakened
to get good results Example: In Pisces lagan chart, if 6th lord sun and 8th lord in venus in exchange, they both must be weakened. But sun here
already became weak due to debilitation and sun is resources, so native must be doing very well financially. But venus is not debilitated or finished
(MKS), as Leo is not considered clear 6th house for Pisces, because sun and jupiter are friends, so its mitra-sadashtak and not shatru-shadastak.
Mitra-shadashtak is not bad because mitra-shadastak helps to come out of avagunas, Whereas shatru shadastak will indulge you more in shadripus.
So, if Meena lagna person if worships surya, 6th house problem will be vanished. But if Aquarius lagna native does some Chandra related pooja, he
will end up inviting more problems for him due to shatru-shadastak. -Paap grahas in 5, 9 are always bad, as they directly affect bhagya. So first thing to
be strengthened in horoscope in 5th, 9th house. Following are the deities to be worshipped for different paap grahas in trines. Shani- Kali Mangal-
Shiva Rahu/ketu- Any form of Guru DISCUSSION ON MARRIAGE AND NAVAMSA: Vivaaha: Vivaaha is defined as one man and one woman staying
together in mind (not necessarily with body), and during that time they will not think of somebody else for one year at least. This definition is given by
Lord Krishna in “Mahabharata", and it will be applicable in kaliyuga. 1. Number of fairly strong planets in 7th house, will show the number of spouses
person will marry. 2. When 2nd marriage happens without breaking the first marriage, its analysis can be done from the 3rd house from 7th, i.e. 9th
house. -3rd marriage with concurrence of 1st and 2nd marriage will be seen from 11th house (3rd from 9th), and further marriages of such types should
be seen in the similar pattern. 3. When 2nd marriage happens after breaking of 1st marriage, it can be analyzed from 2nd house (8th from 7th house) -
3rd marriage, will be seen from 9th house (8th from 8th), and further marriages of such types should be seen in the similar pattern. 4. 7th house of
rashi chart, shows how you see the marriage. Whereas, 7th house of d9 shows what fruits you are getting in the marriage. -If rahu is placed in 7th
house in rashi chart, then person will have terrible attitude towards his wife. But if simultaneously he is having in jupiter in 7th house in d9, he will be
lucky to get a good wife in spite of having bad attitude towards marriage. 5. Placement of lord of the 7th house from venus in rashi chart tells us, from
where the spouse will come. If it is placed in fixed signs- Partner will be living very near to you If it is placed in dual signs- Partner will be living little far
from you If it is placed in movable signs- Partner will be living very far from you Example Chart- Male chart: Scorpio lagna, venus in Aquarius, Leo sign
in 7th from venus. Lord of Leo, sun in Pisces rashi, whose lord jupiter is placed in Leo forming parivartana sambandha. Due to exchange guru should
be considered as the main planet bringing spouse for the native (guru will bring wife for the person). Guru is in fixed sign in d1 and it is in mesha
navamsa. Native met his wife during his academics as guru was placed in fixed sign in d1, showing partner residing very near to the native. Female
chart: Taurus Ascendant, venus in Capricorn, cancer sign in 7th from. So, moon becomes husband giver here, which is placed in Aquarius (fixed sign).
Aquarius moon and Leo jupiter make gajkesari yoga, so marriage will be considered good and fruitful, couple will have nice children. - Planets placed
in 7th house of d9 will have strong influences on your partners lagna. In above example the male chart had arise sign in 7th house of d9 with jupiter,
venus and mercury in it, so these 3planets would be having major influences on wife’s lagna. In wife’s chart lagna lord became Venus (Taurus
ascendant), placed in 9th house conjoining mercury and in 5th house there is jupiter. Planets in trines from ascendant influence the nature of the native
- If you are given two horoscopes and asked query whether these two natives will marry each other or not, then check if Horoscope A’s whole family
can be seen from the Horoscope B (when analyzed considering 7th house of Horoscope B as lagna), if it can be seen then it can be concluded that
natives with these two horoscope will marry in future. GRAH MAALIKA YOGA 1. When 4 or more grahas in line (adjacent houses), this yoga is formed.
This yoga is like garland of planets. 2. When planets are involved in Graha Maalika Yoga, they can’t act on their own because they are like tied up in
the garland of planets. 3. Generally Starting planet of Graha Maalika Yoga is important, as it is believed that starting should be good. But in Kaliyuga,
Ending is given more important. Nowadays end fruits are more important than the way of doing work. - Starting of Graha Maalika Yoga is considered
as a form of Vishnu/hari, and ending of Graha Maalika Yoga is like a form of Shiva. 4. Last planet in the yoga is controlling planet as its giver of fruits
and has controlling power. 5. So it is always important to analyze the last planet in the yoga, house where the yoga ends, and strength of karaka of
house. 6. Starting of Yoga gives idea about how will be the start of yoga and motive of the yoga. Example: Pisces ascendant, Jupiter in ascendant,
ketu in 2nd house, moon in 3rd house, mars in 4th house, Saturn in 5th house, venus in 6th house, mercury in 7th house, rahu and sun in the 8th
house -Some scholars don’t count ketu in analyzing graha maalika yoga. So there are two methods to see Graha Maalika Yoga. 1. Considering
9planets (Including Ketu) 2. Considering 8planets (Excluding Ketu) -So if we consider ketu in above example then yoga will start from lagna, otherwise
from 3rd house. - In example chart yoga ends in 8th house, which is having bad planetary combination of sun and rahu. So it shows danger to health
and longevity. - Vimsottari dasa doesn’t work in presence of Graha Maalika Yoga. Native of above chart suffered from undiagnosed problem related to
stomach in vimsottari dasa of jupiter, in spite of having well placed jupiter in lagna. So don’t use vimsottari when Graha Maalika Yoga is present in the
chart. - Kalachakra dasa is very good dasa for graha maalika yoga, kaalsarp yoga etc. - Graha Maalika Yoga is type of Sarp Yoga only, as all grahas
are in line. - Shoola dasa can also be applied in Graha Maalika Yoga. According to shoola dasa 4th house was active when the health problem started.
4th house is having mars with graha drasti of rahu, but lord of 4th house i.e. mercury is having benefic aspect of jupiter, so Jupiter’s remedy can help
the native. - When watery planets like venus or moon involved in disease, disease will come through water/food. When fiery planets like sun or mars
are involved then problem will come through fire or allergy. - There is Parivartana Yoga between 6th and 8th, and venus is involved in parivartana, so
disease will come through food. When earthy planet like mercury is involved, problem will come through some strong smell. Venus here was placed in
sign Leo. Fixed and fiery sign show problem coming from eating nonveg food. Moreover Leo sign generally signifies nonveg food, and lord of Leo is
sun which signifies egg, so disease came after eating an egg. - There is a simple dasa calculation mentioned for Graha Maalika Yoga in Agni Purana.
It is named as “Buddhi Gati Dasa” in Jhora software. Calculating Buddhi Gati Dasa: - Buddhi gati dasa normally starts from 4th house planet in it will
initiate the first dasa of natives life, the dasa starts at 4th house & ends in lagna i.e. dasa is 9yrs long, 2nd dasa will be off the next planet in the line &
ends on 2nd house & also it will be 9yrs long. - If planet is exalted then one extra year will be added, and if dasa planet is debilitated then one year will
be deducted. - Up to 27 years, Buddhi gati dasa of shukra was running and as venus is placed in 6th house so disease came before 27. - After venus
dasa, mercury dasa came. Mercury became terribly malefic due to aspect of Saturn and mars, so relief is not experienced in its dasa too. - Remedy for
the disease would be to worship form of Shiva related to planets placed in end of Graha Maalika Yoga. - Here Surya debilitated in end in Maalika Yoga,
conjoining rahu. So only remedy to get relief in this case is to worship dakshinamurthy form of Shiva.
======================================================================================================================
=
CURSES AND REMEDIES IN VEDIC ASTROLOGY – SJC METHOD
A Curse refers to prayer or invocation for harm or injury upon one. They do not appear
by themselves but are always provoked by human being, Rishi or Deva with high atma-
bala. This is always involving emotions (anger-Mars; sorrow-Shani; shock-Rahu)
therefore graha drsti is analysed among types of dristis. Curse is burden on the Atma be it
jivatma or Paramatma (like Sri Rama). The sin indicated by Shani is the source of curse.
Whichever Lagna is rising papa is always indicated by the bhavas lorded by Shani. When
they are additional doshas like Sankranti or Tithi dosha (like amavasya when Tara was
raped by Chandra where Kali Mata lays curse on this tithi and woman born here suffer
rape and loss of purity) then the remedy for curse will also cure those aspects afflicted by
panchanga-dosha.
YOGA
Curse is defined by planet or sign being influenced by at least two malefics by yuti or
graha dristi.Sanjayji advises to add ashtangata and papakartari. It is very important part of
chart reading and is analysed after looking at panchanga and yogas like Kalamrta,

Page 4
Kalasarpa or Grahamalika Yoga. We always try to remedy the yoga which gives the
worst experience. More malefics aspecting planet makes worst emotion associated. If the
curse is present in third, sixth, ninth or eleventh from Arudhapada the native by own
action can increase the effect of curse and the advise is to stay away from himsa/vedha
and any other form of doing harm to others. For example if curse is in eleventh house
then native is lurred by good opportunity and after feeding that direction with energy the
curse starts. Jupiter afflicted cause the curse of sage, Brahmin, priests or scholar,
Mercury indicates one’s friends, relatives or uncle; Shukra-saapa (Venus) shows the
spouse as the author and Chandra/Surya shows parents or motherly/fatherly figures. Brhat
Parasara Hora Sastra also provides information about the curse of serpents (Rahu).
MORE THAN ONE CURSE IN THE CHART
First we should pay attention to curses in dusthana because it shows bad intention in past
life and association with tamas guna (Shani being karaka bhava for dusthana) and when
benefic is strong then it shows full awarness (awakening state/Jagraadi in avastha
scheme). The strength of curse depends also on state of malefics; if the aspecting malefic
is vakri remedies will not work and native must experience whole periods (moola dasa) in
challenges similar to those provoked by the native in the past life(s). Shadbala also
indicates the intensity of curse and if papa-kartari is present on the bhava of the curse
then its very serious one. On the other side Jupiter aspects the dosha/curse then the
remedy will be available and potent. Involvment of Atmakaraka and eigth house ins
neccessary as that confirms nija dosha (karmik baggage) from the past life (8th house).
The final confirmation comes from Shastyamsa. Ishta Devata yuti the curse will force one
to remember the God as the lesson of the course. If still in doubt which one of the curse
will be most affecting we should open Shastyaamsa and judge most afflicted planets
using all standart rules. There will be only one active curse in the chart, so the proper
analysis of the horoscope is important to arrive at the proper remedy. Arudhas in the
signs of the Moola Dasa graha will show the source of suffering during the period.
Shatrupada (a6) involved threatens with legal cases. The last period (1/3) of the malefic
graha will be the worst and opposite for the benefic. Order is as follows: First we should
pay attention to dusthana curses, then for most afflicted one’s and then for the most
benefic being cursed. Fifth lord is always the most benefic planet in the chart. Sometimes
the curse can come from current life and that will be visible in the pra?na as advised by
Hari Hara in Pra?na Marga. If the ninth lord is involved the curse comes from past life.
Personal suffering is there if Lagnesha (lord of Lagna) or Atmakaraka is involved. Eight
lord yuti shows ailments as the results, whilst tenth house shows financial issues (Kubera
house) and humiliation (sthana of Amala yoga).
EFFECT OF CURSE
Areas afflicted will be shown by most afflicting malefics. Here we should pay attention
to natural maleficiency and also the yoga. If malefic is lording two signs then the one
with planet will be the source of greater challenge/suffering. We use also naisargika
chakra (natural zodiac) to provide informations about effect of curse and based on that we
know that Shukra curse gives problems with finances and relationships, whilst Guru-
?aapa is bad for father, studies and spending money (meena – twelfth house). Cursed Sun

Page 5
is also known as Pitri dosha and affects progeny. Jupiter curse makes one wander as the
dhi is failing (similar to weak Lagnadhipati in seventh house – Brhat Parasara Hora
Sastra). Budha curse blocks one progres and learning. Lagnesh being cursed makes one
prone to commit mistakes. Arudhas yuti Ketu will show area suffering from those
mistakes. The Bhava lorded by curse suffers a lot due to effect of the curse. If its Lagna
then for no appareant reason one is attacked and can suffer from bad reputation, second
house can destroy family and makes food polluted etc. Curses present in Chara Rasis
(movable signs) are more active abroad, opposite for fixed signs. The cursed planet
should be analysed in Varga charts to give auspicious advise for different areas of life.
Curses which involves Upapada and 2nd lord from it will affect private life and
relationships. Position of Shukra from afflicting grahas will show the type of challenges
that are waiting to be experienced.
TIMING
Timing of curse can be done by using Moola, Narayana or Vimshottari Dasa. For moola
dasa we look at exact planets involved in curse (cursers and cursed). Sri Rama was
banished fom kingdom for period of the Moola dasa of Shani (14 years). Sri Rama
established Rame?vara Shiva Linga and offered prayers to Lord Shiva who is pratyadi
Devata of Sun and the forgiveness has come. Based on that name ‘Rama’ is enough to
remove all curses and sins (ref. Sanjay Rath writings). For Narayana dasa we examine
first, eight and tenth from the Dasa Rasi. For Vimshottari Dasa we look at dispositor of
curse.
REMEDY
The remedy lies in lord of the sign where the curse is posited or the bhava karaka for this
rasi. First we should pay attention to the lord and if it’s well-placed then the remedy lies
in Guru-roopa of that lord. The list is as follows:
Sun – Dakshinamoorti
Moon – Mahavidya
Mars – Hanuman
Budha – Vyasa/Dattatreya
Jupiter – Brhasapti
Venus – Bhrgu Shani – Various Gurus (parampara mantra)
Rahu – Patanjali
Ketu – Vedamurti

Page 6
If the lord of the sign/bhava is giving the remedy then somebody will give information or
directly help the native. Karaka means solving the issue even without the knowledge of
the native. By knowing the yoga of these planet we know how the curse can end/what we
must do to avoid the disaster. Dasa Rasi aspected by remedy-planet (bhava karaka or
dispositor) or Moola dasa of the same will indicate the improvement and chance to solve
the problem with remedies. If both lord and karaka bhava of the cursing house are badly
placed then curse is very hard to remedy. Similary if the cursed planet is in fixed sign in
Rasi (own decisions) or Navamsa (blessings/mantra).
If both dispositor of the curse and bhava karaka of the curse are badly placed (per the
rules explained above) the Devata of Bhava should be propiated.
Lagna – Gayatri
Fourth house – Parvati/Mahavidya
Seventh house – Lakshmi
Tenth house – Saraswati
Rest of the houses depends on the tattva/element of the Karaka.
Jupiter is the karaka for the second, fifth, ninth and eleventh – Vishnu (lord of
Akasha/Air Tattva is recommended).
Third house is ruled by Agni/Fire tattva and Prajapati mantra will form the remedy.
For the sixth, eight and the twelfth, the karaka is Shani (Vayu/Air tattva) and Shiva
mantra is the upaya.
Alternatively for bhava devata we also use Mahavidya of the cursed graha as the remedy,
same for affliction given by three malefics.
Other Rules
Additionaly if Sun is afflicted remedy comes from Jupiter and vice versa (Rahu grast
divaakaro sadrisham). For Shukra saapa worship of Sri Ganesha is advised. Vishnu
removes all curses related to Budha. Sanjay Rath:“All curses, no matter however strong
and powerful are removed by worshipping Sri Jagannatha in His Bala Gopala Vesha. He
will pull down the curse like u prooting the Arjuna trees and frees the Atma’s like those of
the trapped/cursed Yaksha in the Arjuna tree. The Mantra for worshipping Him in this
Vesha is “KLEEM KRI SHNA KLEE M“. This has to be repeated ONE LAKH times by
any member of the family wishing to get rid of any curse”.
Timing Curses and their Remedies

Page 7
INTRODUCTION
Abhiśāpa or śāpa, otherwise known as a curse, is an invocation to the superior powers, in order to cause harm and
bring about suffering to another person or persons, nation or lands. The person bestowing the śāpa or curse causes
misfortune to another by evoking the Gods or supernatural elements. Consequently, the cursed person is engulfed by
misery and hardship, while cursed lands are devastated by wars, strife, floods and famine. A person is instigated to
curse because of extreme and intense emotions, namely, anger (Mars), sorrow (Saturn) and shock (Rāhu) [2]. Such
emotion ignites a person to curse, which very often leads to the denial of the basic aspects of happiness and content
in life like marriage, children, family, home, money, and profession etc. of the cursed subject.
Mythology of both the East and the Occident is replete with stories of curses. The ṛṣ īs of yore were particularly adept
at casting sweeping curses on all and sundry at the blink of an eye. People trembled at the name of ṛṣ īs like Durbāsā,
whose legendary anger provoked him to curse frequently. The Rāmāyaṇ a came into existence because of Nārada’s
curse on Viṣṇu denying him marital happiness and conjugal bliss. Viṣṇu had to take birth as a human being in the
form of the Rāma avatar to fulfill Nārada’s curse[3]. Gautama’s curse on his wife Ahalyā froze her into a stone for
centuries, until the divine feet of Rāma relieved her of her misery. Gāndhārī’s curse on K ṛṣṇa destroyed the Yadu
Dynasty. Dakṣa’s curse compelled the Moon to wax and wane, while Śanaiścara was tarnished for life, as his gaze
destroyed whatever it beheld, due to the deadly curse of his wife. The reason behind these curses were a variety of
passionate reactions: Nārada’s anger at Viṣṇu’s obstruction of his marriage, Gautama’s anger and shock at his wife’s
alleged infidelity with Indra, Gāndhārī’s hatred towards Kṛṣṇa for not stopping the Kurukṣetra war and thereby
destroying the Kuru Dynasty, Dakṣa’s anger and sorrow for the Moon’s disdain towards his 26 daughters for the sake
of Rohiṇ ī, the sorrow of Śani’s wife for her husband’s negligence of his marital and conjugal duties in favour of a
spiritual lif e[4].
A curse caused many a devatā and ṛṣ ī to take human birth and provides the causal link in mythological narratives to
karma and rebirth, thereby connecting two souls. At a more mundane plain from the ethereal beings, mortal lives are
very often bound in curses, silently suffering the burden of their karma from either the past or the present life. Curses
and karma therefore have a symbiotic relationship; the seed of one is often embedded in the other. Hardship and
denial in one’s life can be frequently rooted in a curse from the past life. Identifying curses in a horoscope thus
becomes an important tool for determining the cause of sufferance in this life and their remedies if any may be
documented and applied.
PARĀŚARA’S TENET
Discussion on curses of past births is not easily found in jyotiṣa texts, except in Bṛ hat Parāśara Horā Śāstra and
Candrakalā Nāḍ ī , both of which talk about the denial of children due to various curses from the past life. Parsara has
written extensively on curses from the previous birth in the chapter entitled Purvajanmaśāpadyotanādhyāya of the
Bṛ hat Parāśara Horā Śāstra. Basically this chapter deals with the question of childlessness or denial of children as a
result of a curse from the past birth. Such a curse may have been uttered by one’s parents, relatives, gurus, priests or
even the Sarpas (Divine Serpents) or departed spirits, in the past life, due to some action or event that occurred at
that time. Such an action or event stirred some deep passions within them of anger, sorrow or shock, thereby
provoking them to wish ill of others.
In the Harihar Majumdar edition[5] of the Bṛ hat Parāśara, the chapter on curses commences with Pārvatīasking Śiva
to explain the curses from past life which causes childlessness. Śiva replies by stating that the first thing one must
undertake is to examine the bhāva bala or the strength of all the twelve houses very carefully, following which two
general principles are given by Parāśara for childlessness. These are as follows:
1. When Jupiter, Lagna lord, 7th lord and 5th lord arewithout any strength, there will be a denial of children or
there will be anapatya yoga.
2. When Sun, Mars, Rāhu and Saturn are posited in the 5th house in strength, while simultaneously the 5th lord
and/or Jupiter are bereft of any strength there will be anapatya yoga.
Parāśara in his primary analysis takes into account the afflictions on the 5t h house, the 5th lord and Jupiter, by Mars,
Saturn and Rāhu. Jupiter is included here as it is the karaka for children and the 5th house. He then takes the planet
and the house associated with a particular curse. The examination of Pitṛ śāpa would entail not only the condition of
the 5th house and its lord and Jupiter but also the Sun and the 9th house and its lord. Similarly for the curse of the
spouse, the 7th house, 7th lord and karaka Venus are examined and so on. This gives an indication that curses
represent the severe affliction of a house, its lord and its karakas by the three primary malefics, Mars, Rāhu and

Page 8
Saturn, resulting in the eventual destruction of the house and its signification. Two aspects are highlighted, namely,
the strength or bala of the houses and the planets and secondly, the affliction on the kārakatva of houses and
planets.
Parāśara has identified the types of curses that one may bear from one’s past life in order to experience the sorrow of
childlessness in the present birth. These curses are as follows:
Person
Cursing
Name of
Curse
Planet
Associated
Houses
Divine
Serpents
Sarpaśāpa
Rāhu
5th House, 5th
Lord, Jupiter
Father
Pitṛśāpa
Sun
9th house, 9th
lord
Mother
Mātṛśāpa
Moon
4th house, 4th
lord
Brother
Bhrātṛśāpa
Mars
3rd house,
3rd lord
Uncle
Mātulśāpa
Mercury
6th house, 6th
lord
Spouse
Patnīśāpa
Venus
7th house, 7th
lord
Brāhmiṇ or
Priest
Brahmaśāpa Jupiter
9th house, 9th
lord
Departed
Spirits
Pretaśāpa
Parāśara gives certain combinations for these various curses which are as follows:
COMBINATIONS FOR SARPAŚĀPA (CURSE OF THE DIVINE SERPENTS)
1. Rāhu in the 5th aspected by Mars, or Rāhu in Mar’s sign.
1. Fifth lord conjunct Rāhu and Saturn in the 5th aspected by the Moon.
2. Jupiter conjunct Rāhu, the 5th lord without strength and lagna lord conjunct Mars.

Page 9
3. Jupiter conjunct Mars, Rāhu in lagna and 5th lord in a dusthāna.
4. Mercury as 5th lord in Mar’s navāmśa conjunct Mars and Rāhu and Māndi in lagna.
5. Fifth house a Martian sign and Mercury aspected by Rāhu
6. Lagna lord conjunct Rāhu, 5th lord conjunct Mars and Jupiter aspected by Rāhu.
In Sarpaśāpa, Rāhu is the common factor and plays a pivotal role in all the combinations, with Mars and the dusthāna
lords.
PITṚ ŚĀPA (CURSE OF FATHER)
1. Debilitated Sun in the 5th in pāpakartāri yoga and Saturn’s navāmśa.
2. Sun as the 5th lord, in a trine, in pāpakartāri and conjunct and aspected by malefics.
3. Jupiter in Sun’s sign, the 5th lord conjunct Sun and malefics in the lagna and the 5th house.
4. Lagna lord devoid of strength, 5th lord conjunct Sun in the fifth house with the lagna and the fifth house
aspected by malefics.
5. Ninth lord in the 5th house, 5th lord in the 10th, and lagna and 5th house afflicted by malefics.
6. Mars as 9th lord conjunct 5th lord in lagna or the 5th house, with the 9th house afflicted.
7. Ninth lord in a dusthāna, Jupiter in a malefic sign, and lagna lord and the 5th lord conjunct malefics.
8. Sun, Mars and Saturn conjunct in either lagna or the 5th house, with Rāhu and Jupiter in the 8th or the 12th
house.
9. Sun in the 8th house, Saturn in the 5th and the 5th lord conjunct Rāhu.
10. Twelfth lord in the lagna, 8th lord in the 5th and the 9th lord in the 8th.
11. Sixth lord in the 5th, 9th lord in the 6th house and Jupiter conjunct malefics.
One can observe the affliction of the Sun, the karaka for father and its placement in dusthānas and with the dusthāna
lords are the common factor, along with the association of the 9th house and 9th lord, the bhāva for father.
MĀTṚ ŚĀPA (CURSE OF MOTHER)
1. Moon as 5th lord debilitated or in pāpakartāri and the 4th and 5th houses afflicted by malefics.
2. Saturn in the 11th, malefics in the fourth and a debilitated Moon in the 5th house.
3. The 5th lord in a dusthāna, lagna lord debilitated and the Moon conjunct malefics.
4. The 5th lord in a dusthana, the Moon in a malefic navāmśa and lagna and the 5th house afflicted.
5. Moon as the 5th lord aspected by Mars, Saturn and Rāhu posited in the 9th or the 5th houses.
6. Mars as 4th lord conjunct Saturn or Rāhu and the Sun and the Moon in the lagna or the 5th hous es.
7. Lagna and 5th lords in the 6th, 4th lord in the 8th and 9th and 8th lords in the lagna.
8. Sixth and 8th lords in the lagna, 4th lord in the 12th, Moon in the 5th and Jupiter afflicted.
9. Lagna in an aśubha yoga, a feeble and waning Moon in the 7th and Rāhu and Saturn in the 4th or the 5th
houses.
10. Exchange between 5th and 8th lords with the Moon and the 4th lord in a dusthāna.

Page 10
11. Mars in lagna, Rāhu in the 5th, Sun in the 8th and Saturn in the 12th with the lagna and 4th lords in a
dusthana.
12. Jupiter in the 8th conjunct Mars and Rāhu and Saturn and the Moon in the 5th house.
The affliction of the 5th house, its lord and the Moon, the karaka for mother and their association with the 5th house
and its lord and placement in a dusthana is emphasized.
BHRĀTṚ ŚĀPA (CURSE OF BROTHERS)
1. Third lord conjunct Mars and Rāhu in the 5th and the lagna and 5th lords in the 8th house.
2. Debilitated Jupiter in the 3rd, Saturn in the 5th and the Moon and Mars in the 8th house.
3. Lagna lord in the 12th, Mars in the 5th and the 5th lord in the 8th.
4. Lagna and the 5th houses in pāpakartāri and Lagna lord and Jupiter in dusthāna.
5. Tenth lord in the 3rd with other planets and Mars in the 5th house.
6. Fifth house a Mercurial sign with Saturn and Rāhu in it and Mercury and Mars in the 12th hous e.
7. Lagna lord in the 3rd, 3rd lord in the 5th and lagna, 3rd and 5th houses afflicted.
8. Third lord in the 8th, Mars in the 5th with Rāhu and Saturn or aspected by them.
The third house, its lord and the karaka for brothers, Mars is included in the combinations of Bhrātṛśāpa.
MĀTULŚĀPA (CURSE OF MATERNAL UNCLES)
1. Mercury and Jupiter in the 5th conjunct Mars and Rāhu and Saturn in lagna.
2. Lagna and 5th lords in the 5th house with Mercury, Mars and Saturn.
3. A combust 5th lord in lagna, Saturn in the 7th and lagnapati conjunct Mercury.
4. Sixth lord conjunct 12th lord in lagna with Moon, Mercury and Mars in the 5th.
Mercury, the karaka for relatives plays the key role for these combinations.
BRAHMAŚĀPA (CURSE OF THE BRĀHMIṆ)
1. Rāhu in Jupiter’s sign, Jupiter, Mars and Saturn in the 5th and the 9th lord in the 8th house.
2. Ninth lord in the 5th, 5th lord in the 8th along with Jupiter, Mars and Saturn.
3. Ninth lord debilitated and 12th lord in the 12th conjunct or aspected by Rāhu.
4. Jupiter debilitated, Rāhu in lagna or the 5th house and the 5tgh lord in a dusthāna.
5. Jupiter as 5th lord in the 8th house conjunct malefics or the Sun and the Moon.
6. Saturn, Jupiter and Mars in Saturn’s navāmśa and the 5th lord in the 12th house.
7. Jupiter and Saturn in the lagna, Rāhu in the 9th and the 5th lord in the 12th.
Brahmaśāpa exhibits the weakness of Jupiter, afflicted by Rāhu, with the latter strongly placed in the lagna or trines.
The ninth house and lord, the karaka for gurus, teachers and priests also play a prominent role in these
combinations.

Page 11
PATNĪŚĀPA (CURSE OF SPOUSE)
1. Seventh lord in the 5th, Saturn in the 7th lord’s navāmśa and the 5th lord in the 8th house.
2. Seventh lord in the 8th, 12th lord in the 5th and Jupiter afflicted by malefics.
3. Venus in the 5th, 7th lord in the 8th and Jupiter afflicted by malefics.
4. Malefics in the 2nd and the 5th houses and the 7th lord in the 8th house.
5. Venus in the 9th, 7th lord in the 8th and malefics posited in the lagna and the 5th house.
6. Venus as the 9th lord and Jupiter, the 5th and lagna and 7th lords in dusthānas.
7. Fifth house in a Venusian sign with Moon and Rāhu in it.
8. Saturn and Venus in the 7th, Jupiter in the 8th, Sun in the 5th and Rāhu in lagna.
9. Mars in the 2nd, Jupiter in the 12th, Venus in the 5th conjunct or aspected by Rāhu.
10. Second and 7th lords in the 8th, Saturn and Mars in 5th/lagna and Jupiter conjunct malefics.
11. Rāhu in lagna, Saturn in the 5th and Mars in the 9th and 5th and 7th lords in the 8th house.
Understandably, the 7th house, its lord and kāraka Venus is in focus, but what stands out as a common factor is the
placement of the 7th lord in the 8th house.
PRETAŚĀPA (CURSE OF THE DEPARTED SPIRITS)
This occurs when the final rites have not been performed, and then the forefathers bestow a curse in their form as
spirits.
1. Saturn and the Sun in the 5th, feeble, waning Moon in the 7th and Rāhu and Jupiter in the lagna or the 12th
house.
2. Fifth lord Saturn and Jupiter in the 8th and Mars in lagna.
3. Malefics in lagna, Sun in the 12th, Mars, Saturn and Mercury in the 5th and 5th lord in the 8th.
4. Rāhu in lagna, Saturn in 5th and Jupiter in the 8th.
5. Rāhu, Venus and Jupiter in lagna and the lagna lord in the 8th with Saturn and Moon.
6. Rāhu in lagna and Saturn in the 5th, conjunct or aspected by Mars.
7. Debilitated Jupiter debilitated 5th lord conjunct or aspected by any debilitated planet.
8. Saturn in lagna, Rāhu in 5th, Sun in the 8th and Mars in the 12th.
9. Seventh lord in a dusthana, Moon in the 5th and Saturn and Māndi in lagna.
10. Twelfth lord in the 5th with Saturn and Venus and Jupiter in the 8th house.
These combinations of curses as given by Parāśara depict the annihilation of a house and its signification. Such a
destruction of a house is done by the association of malefics, specifically, Mars, Saturn and Rāhu by their conjunction
and aspect on the house, its lord and its karaka. It is also done by the placement of the karaka and the lord in
dusthānas, and their association with dusthana lords, particularly the 8th and the 12th houses and their lords, that is
aṣṭameśa and vyāyeśa. One may refer back to the opening lines made by Śiva that is the understanding of curses is
to be done by analyzing the strength of the bhāva. When the bhāva and its signification are destroyed, it is bereft of
any strength. It is interesting to note that Parāśara here talks only about the association with malefics and the link
with dusthānas. Apart from mentioning debilitation a few times, he has not referred to any other sources of strength.
This leads one to conclude, that the malefic association of Saturn, Mars and Rāhu is emphasized in the context of
curses.

Page 12
If one takes the principles expounded by Parāśara for the 5th house, one may extend them to the other houses as
well. Association of these three malefic planets along with the dusthana lords with any bhāva may destroy the
signification of that bhāva and deny the fruits of the same to the native. The table below suggests possible results of
the destruction of each of the twelve bhāvas by applying the principles of Parāśara.
House Houses and Planets Involved Possible Results
Tanu Lagna, Lagna Lord and Sun
Loss of reputation
Dhana 2nd, 2nd Lord and Jupiter
Denial of family and sustenance
Bhrātṛ 3rd, 3rd Lord and Mars
Denial of brothers
Mātṛ
4th, 4th Lord and Moon
Destruction of Mother and Home
Putra 5th, 5th Lord and Jupiter
Denial of children
Śatru 6th, 6th Lord and Saturn
Troubles from Enemies
Kalatra 7th, 7th Lord and Venus
Denial of marriage
Mṛtyu 8th, 8th Lord and Saturn
Disease and Denial of health
Pitṛ
9th, 9th Lord and Jupiter
Destruction of father
Karma 10th, 10th Lord and Mercury
Professional ruin
Lābha 11th, 11th Lord and Jupiter
Denial of income
Vyāya 12th, 12th Lord and Saturn
Denial of mental peace and sanity
CURSED PLANETS
Sri Jagannath Center [6] has done extensive work on curses and has extended Parāśara’s principles to other areas of
life, such as denial of marriage, home, profession, health etc. It has also extended the concept of curses on houses
as elaborated by Parāśara to that on planets (discussed above), as has been taught in the parampara of Puri.
A curse from a past birth is depicted in the horoscope when a natural benefic or a house is afflicted by at least two of
the three natural malefics, Mars, Saturn and Rāhu by graha dṛṣṭi. The reason for taking graha dṛṣṭi instead of rāśī
dṛṣṭi is because a curse is caused by an emotion and is the result of a desire to inflict harm and difficulties upon

Page 13
another. The natural benefics are Jupiter, Moon, Venus and Mercury. The Sun is included to show Pitṛśāpa. The
affliction of these planets, following Parāśara, portrays the following curses:
Affliction on Planets Curse
Name of Curse
Jupiter
Brahmin Brahmaśāpa
Moon
Mother Mātṛśāpa
Venus
Spouse Patnī/patiśāpa
Mercury
Uncle
Mātulśāpa
Sun
Father
Pitṛśāpa
When any of these planets are aspected by two or more of the following grahas, Mars, Saturn and Rāhu, a curse is
identified. Mars depicts anger, Saturn sorrow and Rāhu shock from deceit or illusion. The house owned by these
planets will show the areas of suffering, while the involvement of the Ātmakāraka in the scenario ensures that the
curse will fructify and that it is complete and the torment severe. The connection of the 8th house and its lord in this
yoga confirms that the curse is from a past birth, which can be re-confirmed with an examination of the ṣaṣṭiāṁśa.
The involvement of the Ātmakāraka or the lagnādhipati shows that the curse will be upon the individual.
Multiple curses can operate in a horoscope, of which one will be primary and will yield maximum suffering, while the
secondary curses will manifest at certain specific times. The curse of the highest natural benefic, that is Jupiter,
usually depicts the primary curse, or the involvement of the Ātmakāraka, or if all three malefics are aspecting any of
the natural benefics. Secondary curses do not exist independently, and once the primary curse in forgiven, the
secondary curses are forgiven too. The remedy has to be done for the primary curse only, as it is the root and will
remove the negatives of the other curses as well. One must also take into account other janma doṣas, like
Amāvasyā, Caturdaśī, and Saìkrānti doṣas as the curse will afflict these doṣas as well. Once the curse is lifted the
janma doṣas will be alleviated.
REMEDIES
Curses require remedial measures to relieve the afflicted planet. Parāśara has listed a set of remedies for each of the
curses mentioned earlier, but it must be remembered that one must first ascertain whether the native is capable of
doing the remedy. The ninth house has to be examined for this purpose, which will reveal whether the native has the
bhāgya or fortune to perform remedies which will remove the affliction on the planet said to be under curse. Examine
the ṣaṣṭiāṁśa of the 9th lord which will give further indications of the capacity of the person to undertake remedies.
Information about the correct remedy is very often not made available to the native with a curse in his chart until the
curse period is over. At times, when the native is a very diligent worshipper of his iṣṭ a devatā, the curse may not take
affect, or the suffering may be very minor.
Parāśara’s remedies are as follows:
SARPAŚĀPA
1. Establish a gold idol of Nāga and worship him according to the rituals followed in the native’s house.
2. Cow, land, sesame and gold should be donated according to one’s capacity for the expansion of one’s clan.
PITṚ ŚĀPA

Page 14
1. Perform pitṛśrāddha at Gaya and feed a 1000 Brāhmi ṇs.
2. Kanyādān or give away a girl in marriage.
3. Donate a pregnant cow
MĀTṚ ŚĀPA
1. Bathe at Setubandha and chant the Gāyatrī one lakh times.
2. Do grahadānam and feed milk to Brahmins from a silver bowl.
3. Do pradakṣ īna of a pepul tree and recite nāmagāna 1008 times.
BHRĀTṚ ŚĀPA
1. Hear and chant (kirtaṇ) the names of Viṣṇu.
2. Perform Candrāya ṇa Vrata.
3. Bathe in the River Kāverī and spend time with the Vaiṣṇavas.
4. Plant a Pepul tree.
5. Donate 10 cows through he hands of one’s spouse.
6. Donate land whilst wishing for children.
MĀTULŚĀPA
1. Establish an idol of Viṣṇu.
2. Bathe at Setubandha and dig wells etc.
BRAHMAŚĀPA
1. Perform Candrāya ṇa Vrata.
2. Do Brahmakṛcha Sādhanā three times.
3. Donate cows along with dakṣiṇā.
4. Donate païca ratna (diamond, ruby, blue sapphire, emerald and pearl) along with gold.
5. Donate rice 10,000 times.
PATNĪŚĀPA
1. Give away a girl in marriage.
2. Donate a bejeweled and adorned idol of Lakṣ mī Nārāyaṇa, 10 cows, beds and clothes. This has to be done
both the husband and the wife.
PRETAŚĀPA

Page 15
1. Donate an idol of Brahma after performing rudrasnāna.
2. Donate cows, silver and blue vessels.
Parāśara’s remedies for planets under curse are as follows:
Planet
Remedy
Mercury Worship Śiva
Listening to Hari Vaṁśa Purāna
Venus
Worship Śiva
Moon
Mantra, Yantra, Medicines
Jupiter Mantra, Yantra, Medicines
Rāhu
Kanyādān
Sun
Hari Kirtaṇa
Ketu
Donating cow
Mars
Japa of Rudra
Saturn
Japa of Rudra
MŪLA DAŚA
The tool for timing the manifestation of the curse is Mūla Dasa, which is explained in detail by Sāravalī. This is also
known as the Lagna Kendrādi Graha Daśa and is a derivative of the Vimśottarī. The daśa commences from the
strongest among lagna, candra lagna and sūrya lagna. This is specifically mentioned by Sāravalī and he also quotes
Satyacārya on this principle. After the daśa of the kendras are complete, the daśa of the pa ṇapharas and apoklimas
take place. One must be careful in choosing the planet which will deliver the curse, which is usually the most malefic
planet involved in the curse. Observe if a malefic is involved in multiple curses, then it is that planet which will
manifest the curses.
ILLUSTRATIONS
1. Śrī Rāmacandra of Ayodhyā

Page 16
Rāma’s chart shows Brahma, Mātṛ and Pitṛ śāpas, of which the Brahma śāpa is the primary curse. This is the curse
of Nārada on Viṣṇu, prophesying the denial of marital bliss and conjugal life. Saturn and Mars aspect both Jupiter and
Moon, while all three malefics, Satur n, Mars and Rāhu aspect the Sun. Saturn is in the 4th house and Mars in the 7th
in maraṇa karaka sthāna. Saturn also lords the 7th house, signifying that the curse would affect domestic and marital
life. Saturn gave him sorrow where his home and marriage was concerned and denied him happiness. His wife, Sītā
was kidnapped by Rāvaṇa, where she suffered at the hands of the rākṣasas. This period of separation and pain was
followed by moments of great test when he had to ask Sītā to take the tests of fire to pr ove her purity in front of the
world. The phase of separation continues, when she finally left hi and stayed in the forest upon their return to
Ayodhyā. She did not even inform Rāma about the birth of their children, and the boys grew up to battle their fa ther.
The curse was uttered by his step mother and it banished him to the forests for 14 years bereft of all his possessions.
The curse on the exalted Sun in the 10th house, denied him his kingdom for those years. The 6th house is also under
affliction with the presence of Rāhu, showing the existence of significant enemies, in the form of rāk ṣasas. While in
exile, Rāma established and worshipped a jyotirlinga at Rāmeśvaram (Exalted Sun in Rāhu). He also worshipped
the Devi in the form of Durgatināśinī and Cāmuṇḍā (Moon as aspected by Mars). He was moreover a great
worshipper of his guru, without whose blessings he never undertook anything. Jupiter, Moon and Sun and were
propitiated. Venus is exalted in the 9th house, with the aspect of the 9th lord Jupiter from lagna, which is not only in
exaltation but conjoined lagna lord Moon in a perfect Gajakeśarī Jupiter, Moon and Sun and were propitiated. Venus
is exalted in the 9th house, with the aspect of the 9th lord Jupiter from lagna, which is not only in exaltation but
conjoined lagna lord Moon in a perfect Gajakeśarī Yoga.
2. Śrī Caitanya Mahāprabhu
The Moon has graha dṛṣṭi from Saturn, Mars and Rāhu and is also eclipsed, signifying Māt ṛśāpa. Mars is the AK and
the 8th lord Jupiter is aspecting the Moon, fulfilling all conditions for a complete curse. So the Moon has to be
propitiated. The ninth house has benefic influences with the presence of Venus and Jupiter’s aspect from Dhanu.
Moreover, the 9th lord, which is also the AK, is exalted and aspecting the 9th house. The 9th lord also happens to be
in Amṛta ṣaṣṭiāṁśa. The lagna lord Sun is aspecting the 5th and 9th houses by rāśī d ṛṣṭi. The path of mantra and
worship is strongly indicated and he spread the Hare Kṛṣṇa Mahāmantra in the world, to give mukti to a millions of

Page 17
souls in bandhana. Moon signifies Kṛṣṇa and so the mantra of Kṛṣṇa acted like a supreme remedy. Of course,
Caitanya Mahāprabhu is considered to be an a ṁśa avatar and his establishment and spread of Vaiṣṇavism in the
world is legendary, which also indicates propitiation of the Moon.
3. Śrila Prabhupāda
Brahmaśāpa is indicated in this chart, with Jupiter aspected by AK Rāhu and Mars. Mars is conjunct the 8th lord
Moon. Jupiter is conjunct the ninth lord Sun and Ketu in the ninth house. The conjunction of these three highly
spiritual planets in the 9th house is significant. The Sun in the 9th, especially in its own sign indicates temples while
the lagna lord in the 9th house shows the blessings of Viṣṇu. Ketu, the mokṣ a karaka is the 12th lord. Prabhupāda
endured the curse through several dasas, including the Mūla Dasa of Jupiter, Moon, Mars and Rāhu. After the
walking his way through the hardships of saṁsāra, he renounced the world at the end of Saturn daś a. At the age of
70, in Sun and Ketu Mūla dasas, he established ISCKON, went abroad and established 108 K ṛṣṇa temples through
out the world. He spread the Mahāmantra and saved many a soul entrapped in narcotics, arms and alcohol. Observe
his ṣaṣṭiāṁśa in Ghorā. Exalted Moon and the conjunction of Venus and exalted Mercury are particular combinations
or Kṛṣṇa and Rādhā-Kṛṣṇa devotion.
4. Adolf Hitler
Lagna lord, Ātmakāraka and 8th lord Venus is retrograde in the 7th house, of which it is the karaka, aspec ted by Mars
and Saturn. There is a curse both on the house and on Venus. Hitler never married, although he may have had
several liaisons. The curse is so severe, the day he finally married, he committed suicide and left this world. The 9th
lord Mercury is in Bhraṣṭa (depraved, fallen) ṣaṣṭiāṁśa, indicating that his bhāgya for performing remedies was poor.
He finally succumbed to the curse in his chart.
5. Denial of Children

Page 18
Curse on the 5th and 7th houses has
denied the native children, marriage, even the joys of a relationship, although she years for love and companionship.
Saturn and AK Mars is in the 5th with karaka Jupiter, which is also the 8th lord, in maraṇa karaka sthāna conjunct
Rāhu. The 7th house is aspected by Rāhu and Saturn, with the significator Venus in maraṇa karaka sthāna. The 9th
lord which is the AK is conjunct Saturn and the aspect of Guru Caṇḍ āla Yoga on the 9th house has tarnished the
dharma bhāva, despite the presence of Ketu and the presence of the 9th lord in Śitala ṣaṣṭiāṁśa. Ketu does bestow
some spiritual inclinations in the native, and she took initiation, but never chose to chant her dikṣ ā mantra, nor saw
the need or necessity for it. Saturn is the most malefic planet as it is involved in the curses of both the houses, and
during its Mūla Dasa, it delivered the curse very severely. The blows also came from gurus and teachers and in 7th
house matters.
6. Mother Teresa: Denial of Marriage
Mother Teresa’s chart has the curse on
the 7th house, with Saturn and Rāhu aspecting it and the karaka Venus in the 8th house. Rāhu is the AK and the 8th
lord Moon is conjunct Saturn. Denial of marriage and celibacy is complete, but here blessed life as a nun celebrated
as a saint can be seen from the 9th house, where the 9th lord Sun is in the 9th house conjunct 5th lord Mars, a
complete yoga for worship with the union of the 5th and 9th lords. The 9th lord is in Komala ṣaṣṭ iāṁśa, and she was
the personification of compassion and mercy, as she spend her life dedicated in building institutions for the poor, the
orphaned and the needy. Every breath was spent in caring for the destitute that she picked up from the streets of
Calcutta, whether there are orphans or lepers. One can clearly observe that in the charts of saints like Mother Teresa,
Śrila Prabhupāda and Caitanya Mahāprabhu, remedies have worked through their 9th houses, through their prayers
and worship, which became an integral part of their lives, and the very purpose of their birth.
7. Denial of Marriage

Page 19
Venus, AK and 8th lord is under curse by the conjunction of Mars and aspect of Saturn. This curse is also on the 7th
lord. Consequently not only does she remain unmarried, she has suffered through her relationships, none of which
come to the fruition of marriage. Venus Mūla daśa delivered the curse. Venus needs to be propitiated but as the
curse is severe and since it is also the śubhapati and in a Kendra, she was advised to do Kamalātmikā worship. This
was during Mars Mūla daśa, which ends in 2005. Despite repeated plans to receive the mantra, she could not do so.
The 9th lord Mars is involved in the curse and is afflicted by Saturn and in Dāvāgni ṣaṣṭiāṁśa. It is unlikely that she
would receive the mantra in Mars’ Mūla Dasa. On the other hand, the co-lord of the 9th house, Ketu is in Mṛdu
ṣaṣṭiāṁśa, which also corresponds with the fact that she is a god fearing and spiritual lady. Ketu Mūla Dasa will
commence in July 2005; it is highly probable that she will receive the mantra then and start her remedy.
This is am indication, that one cannot really avoid suffering during the curse period, except perhaps for those who
have been doing their iṣṭa mantras diligently since their childhood.
[1] Paper presented at the 3rd Annual SJC Asia Conference, Mumbai, 13-20 January, 2004
[2] See Vedic Remedies in Curses, paper presented by Sanjay Rath at the Paräçara Vedic Astrology Conference at
Belgrade, Serbia, in July, 2004.
[3] Ibid. For the full story of the curse.
[4] The details of these stories are found in the various puräëas. Contact author for details.
[5] Majumdar, Harihar (tr.), Båhat Paräçara Horä Çästra (Puthipatra, Calcutta, 1991). In this edition the chapter on
curses is the 21st chapter. Most of the çlokas are identical with the G. C. Sharma edition, except for the çloka
numbers.
[6] See Sanjay Rath’s papers presented in the conferences in California, 2002 and Serbia, 200 4 on curses. Also see
his detailed discussion on curses and their remedies in Vedic Remedies in Astrology , Sagar, New Delhi, 1999.
ज जजजजज जजजजजजजज जजजजजजजजजजजजज जजजज जजजज
जजजजजजज जजजजज जजजज जजजज जजजजजज जजजजज जजजजज ज जजजजजजज
||triśtup cchanda mantra||
om hrīṁ bagalāmukhī sarvaduṣṭānāṁ vācaṁ mukhaṁ
sthambhaya jihva kīlaya kīlaṁ buddhi nāśāya hrīṁ om svāhā|=====CHAMUNDI WORSHIP
(MARS)==============================================worship of Sri C'irnw:lC;ti Devi (Mars) to
end the
war with Ravar;ta. He did this with the Camu(\ga l-lfdaya Mantra,
also known as the Ram Cru:lC;li mantra because Sri Rama added the
Prat:tava AUM to the mantra, Om Aim Hrlm Klim Camu(\Qayai
Viccai.=======================================================================================================================
=========Jamini classifies the following as natural benefics : Venus, Moon, Jupiter, Mercury. This is regardless whether the Moon is bright or dark
or whether Mercury is associated with a natural malefic or not.
However, note that my Mercury in Navamsa, although associated with Saturn, Saturn is retrogade, meaning saturn is looking towards the previous
bhava, and although its functional hold on the house it is placed is strong for its own self, but it is not so strong as to give effects to the planets it
conjunct with. So Mercury is not much tarnished into a natural malefic. Nevertheless, Jamini still considers Mercury as a natural benefic, as
mentioned earlier.

All others are natural malefics from Jaimini's point of view.

Here we are discussing SOME of the rules applicable to my chart which convincingly shows the natural benefics are stronger in my Navamsa.

Rule 1
-------

Atmakaraka is the strongest planet.

In this case it is my Moon which is the Atmakaraka.

Rule 2
-------

Male planets is female signs are strong. Female planets in male signs are strong.

Male planets are : Sun, Mars, Jupiter, Saturn, Rahu (Rahu and Saturn can be taken as male planets where the topic of discussion is on the planetary
force, but on the way mundane matters is tackled, Rahu is feminine like being diplomatic and Saturn is Eunuch by being detached; Parasara states
that Sun+Jupiter+Rahu combined gives an illustrious son).

Female planets : Ketu (same reasoning as given earlier for Saturn and Rahu which justifies Ketu as feminine and a Eunuch for mundane affairs),
Moon, Venus, Mercury (same reason, for mundane affairs, Mercury just seeks it whether male or female and thus behaves like a Eunuch but for
planetary force, Mercury is rather polite).

Male Signs : Aries, Cancer, Leo, Libra, Sagittarius, Pisces

Female Signs : Taurus, Gemini, Virgo, Scorpio, Capricorn and Aquarius

In Navamsa my Sun is in Sagittarius (Male Planet in Male Sign), Moon in Virgo (Female Planet in Female Sign), Jupiter in Pisces (Male Planet in Male
Sign), Venus in Libra (Female Planet in Male Sign), Mercury in Gemini (Female Planet in Female Sign), Saturn in Gemini (Male Planet in Female
Sign), Rahu in Aires (Male Planet in Male Sign), Ketu in Taurus (Female Planet in Female Sign), Mars in Scorpio (Male Planet in Female Sign).

So by this dimension, Venus, Saturn and Mars are strong.

Saturn and Mars can be eliminated however, because Mars is apoklima from my Atmakaraka of the Moon, Saturn by being retrogade and moving
towards the 4th bhava, can also be considered as being in an apoklima to my Moon too.

So that leaves only Venus as strong in this dimension.

Rule 3
-------

Planets in their own signs, in dual signs and being kendra to the Atmakaraka are strong.

My planets Mercury and Jupiter satisfy Rule 3 which is actually made up of three sub-rules

So all my benefics (in Jaimini terminology, Jaimini here means natural benefics, there is no concept of functional benefic in Jaimini) are strong.
Jala devi dosha:-
if Venus or Moon or both or with other planets in 4th or 8th or 12th house, the mother of that native crossed river while she was pregnant
with this native.

4th house-with moon or venus or both —may fall from height or slips frequently/ back pain

8th house—injury on left leg

12th house– injury on right leg/ birth marks

even mothers have some issues

it can be seen in Navamsa Kundli and also Moon lagna

Remedy:- Moon -on monday start, then if moon/venus placement lord, (Rashi lord’d day where Venus or Moon is placed).

wheat flour, mix with jaggery water without oil and salt, make 7 roties, light lamp

forgiveness to kuldevi 3 times and throw into water and dont turn back.

source:-Thanks to Sunil John and Saptarishi team

SAPTAMSA ( D7 ) chart
OCTOBER 31, 20172 COMMENTS

To see Children, one has to see Native’s Saptama or D7 chart.

For a male nativity, subsequent children are determined from the lords of every 3rd house, from the fifth, in direct order, i.e. the second
child 7th house lord third child from 9th house lord, and fourth child from 11th house lord and so on

whereas, for a female nativity, subsequent children are determined from the lords of every 3rd house from the ninth, in reverse order. i.e.
the second child from 7th house lord, third child from 5th lord and fourth child from 3rd lord and so on.

A male child is predicted, if the lord of the child is,

(a) placed in an odd sign or, Cancer or Pisces OR

(b) exalted or conjoins exalted planets, or

(C) conjunct the Sun, Jupiter, Mars or Rahu (considered male planets).

A female child is predicted, if the lord of the child is,

(a) placed in an even sign, Gemini or Aquarius, OR

(b) debilitated or conjoins debilitated planets, or

(c) conjunct the Moon, Venus, Mercury, Ketu (Considered feminine planets) or Saturn

Rashi-D7 gender

Mesha/Aries Male
Vrishaba/Taurus female

Mithuna/Gemini female

Karka/Cancer Male

Simha/Leo Male

Kanya/Virgo female

Tula/Libra Male

Vrishichika/Scorpio female

Dhanu/Sagittarius Male

Makara/Capricorn female

Kumba/Aquarius female

Meena/Pisces Male

Case Study 1:- DOB sep 28/1965, 7.16 am, 78 E 4 , 16 N 22, INDIA
Jataka/native is male, so look at 5th house of ASC of D7, clock wise 5th house will be Makara, its lord Saturn is placed in Gemini(
Mithunam). Gemini is feminine house, so first child is Female. Dob -14/09/72, (SA/SU/SA dasa)
Look at 7th house for 2nd child, 7th lord Jupiter placed in Karaka( Cancer) which is male sign and exalted sign resulting Male child. Dob
4 July 1996 ( SA/RA/JU dasa)

Case Study 2:- Female Native , Spouse of above Male. DOB:- 10th May 1970, 4.38 am, 78 E 4 , 16 N 22, INDIA
Female jataka ninth lord in D7 is Saggitarius, its lord Jupiter is placed in Vrishika ( female sign), conjoining with Ketu , indicating first
child is female.

For 2nd child look at 7th house ( crossing over Ke, this could be last child), its Tula rashi, its lord Venus is placed in pisces( meena) a male
rashi, venus exalted and joined with Mars (male planet) resulting in Male child
Case Study 3:- Female, DOB:- 12 Feb, 1972, 5.00 am 78 E 20, 16 N 29
Being female native , 9th lord from D7 Asc is Pisces , its lord Jupiter even though its conjoined with Sun (male planet) placed in
Makara(female rashi). Resulting in Male child , Male child born on 6th June 1997 ( Moon maha dasha, Sun Antradasha)
7th lord from D7 ASc is Makara (Makara) its planet Saturn is placed in Sagittarius(male Rashi) but placed with Mercury ( female) planet
resulting in Female child ( female child born 9th May 1999, Mars MD/ Jup AD)
Jwala Mukhi Yoga
SEPTEMBER 8, 2017LEAVE A COMMENT

When following Tithis and nakshatra fall on same day, The tasks undertaken on these days would be Futile. This Yoga is called Jwala
Mukhi Yoga. Its advisable not to start any auspicious tasks.
Tithi Nakshatra

Chaturthi Uttara Phalguni

Panchami Makha

Truthiya Anuradha

Navami Kritika

Astami Rohini

Rudrakshas
AUGUST 23, 2017LEAVE A COMMENT

While praying to Lord Shiva, chanting mantras with a Rudraksha mala is highly beneficial. The number of times you chant is kept in
check with the mala. Although 108 Rudraksha beads is considered the most fortunate.

It is believed that the different number of beads help solve different types of problems that one might face.

27 Rudrakshas
Praying with 27 beads of Rudraksha while chanting, blesses the person with good health, vitality and high energy. It gives you strength
and more zeal to go about your day.

30 Rudrakshas
A string of 30 Rudrakshas can be used to chant for wealth and happiness. Be grateful while you pray for financial gains to benefit

54 Rudrakshas
Use a string of 54 Rudraksha beads and pray to for peace of mind and more control on your self as one gets carried away in the routine of
things and ignores signs of stress.

108 Rudrakshas
This is considered the highest form of Rudraksha mala’s. Because worshiping with this gives you the power to fulfill all your dreams and
aspirations.

Keeping Cardamom Near Your Pillow Prevents Nightmares

AUGUST 23, 2017LEAVE A COMMENT

The World around us is moving at a fast pace and today, even 24 hours are not sufficient to complete our chores. We
struggle to maintain a balance between our crazy work schedules and demanding personal lives. In order to maintain the
balance of both, we unknowingly disturb our sleep.

While on one hand, it is important to have eight-hour sleep every night, on the other hand, it is also important to have a good
quality of sleep. If you are struggling and your sleeping habits are disturbed, then try keeping these things near your pillow.

Cardamom:Wrap some cardamom in cloth and keep it near your pillow to prevent nightmares and night terrors
Keeping your head in the south and leg in the north helps you get a better sleep and also makes all your dreams come true
Reciting soothing mantras before going to bed gives you a relaxed sleep.Fill up a copper vessel and keep it near your pillow,
you can use it to water your plants in the morning.
Never keep shoe rack, shoes or dustbin near your bed. Cluttered bedside increases the negativity in your house.
Storing Old Junk In Eastern Direction Of The House (VASTU)
AUGUST 23, 2017LEAVE A COMMENT
According to Vastu, the eastern side of the house is considered to be the residence of the air element. The air’s energy brings freshness,
joy, happiness into life. If there are any kind of blockages in the eastern direction, then its ill effect falls on the members of the house.

Do not keep any heavy objects, junk or garbage in the eastern direction of the house. Storing useless things in this area aggravates anger
in the members of the house

The eastern side of the house is considered to be the residence of the wind element. Therefore it is essential to allow the free flow of
wind from this side of the house. This maintains a calm atmosphere and having any blockages in this area might cause ill effects of anger
in the home.

East direction is also connected to the sun lord, So pouring water to the sun after taking a bath is also considered helpful by vaastu in
balancing the temper of the residents.

Mandir/ Temple In Your Kitchen as per Vastu

AUGUST 23, 2017LEAVE A COMMENT

If you keep a Mandir in your kitchen or leave utensils unwashed until the next day. Follow these simple tips from thh science of vaastu
and fix the dosh in your house, these rules will bring peace, joy and wealth at your doorstep

It is crucial to follow the Vastu rules as we prepare food in the kitchen and instead of only nutrition, the food should also provide positive
energy and peace of mind. The ruling planet of kitchen area is Venus and its ruling element is fire.

The Kitchen should be located in the South-Eastern part of the house

The Kitchen should not be located under or above pooja room, toilet or the bedroom.
The main kitchen platform should be placed in the East or South-East corner of the house.

The gas burner or stove should be placed in the South-East corner, kept a few inches away from the wall
The sink or the wash basin should be in the north-east corner along with the drinking utensils

The spices, grains and other stored items should be placed in the South or Western direction

The colour theme of the kitchen should be yellow, orange, rose, chocolate or red. The colour black should be avoided as much as
possible, especially for flooring.

Always wash all the utensils and clean the kitchen well before sleeping

A lot of people also offer a part of the first dish cooked to fire. It is believed that this brings prosperity and peace in the house.

More Vastu tips for finance

AUGUST 3, 2017LEAVE A COMMENT

1) Pleasing Lord Kuber

The direction of Lord Kuber is North and placing the cash locker or wardrobe close to the room’s Southern wall, so that it opens in the
North, allows Kuber to fill it again.

2) Place a mirror in front of your locker or safe to boost good luck of incoming wealth.
3) Do not keep a cash safe or locker under a beam or stairs in any circumstances as this increases the financial stress of a house.

4) The room where you keep your gold or money should be free from clutter. A window should be constructed here- in the North for
prosperity or in the East for progress of business.

5) Planting money plant in the south-west portion of your plot stabilises finances and avoids misfortunes.

=======PANCH DEVTA WORSHIP====================================================Shankarachary has

suggested to worship 5 Dieties everyday. The five dieties worshipped enhance the 5 Tatwa and 5 Lower chakras for everyday living.
the list and sequence of 5 dieties are,
1) Ganesha
2) Surya and/or Karthikeya
3) Vishnu (Any of the 10th Avatars of Vishnu mantra can be taken)
4) Shiva (Any of Shiva mantra)
5) Mother worship (Paarvati, Can be any of the 10 Mahaavidya mother forms, 8 Lakshmi or Saraswathi)
If you have Any Guru mantra recite it before the above list Else one can worship Shiva as Guru.

The above list diety forms can be exactly worshipped if you know your chart,
1) Ishta devata: The Planets in 12th from Atmakaaraka in Navamsa Else the 12th Lord. You can select the form of Vishnu if you want.
This diety gives peace of mind and focus in Life.
2) Dharma Devata: The Planet in 9th from Atmakaaraka(Ak) if none then 9th lord from Ak in Navamsa. You Can select Shiva/Vishnu
form. This diety gives you higher learnings and protects your path followed. Or you can select a Form of Surya.
3) Paalana Devata: The Planets in 6th house from Amaatyakaaraka (Amk) in Navamsa if none then 6th lord from Amk. Preferably Select
a Mother form of diety indicated by Graha.
4) Bhraatri Kaaraka: Look at Bhraatri kaaraka position itself in Navamsa. Select a form of Shiva or one of the forms of Guru.

For all above look in Navamsa, Since Navamsa indicates the 9th house signification and Tapasya (Penance), Dharma etc comes from
9th.

5) Bhakti Bhaava: Look the planets in 5th (Bhakti Bhaava) in Rashi, If not planets look at aspects on the 5th in Raashi, If none then
select the 5th Lord. This Graha may indicate your natural Bhakti tendency. malefics may reduces bhakti and natural mental inclination.
Look for this in Raashi chart as this will give you idea as to what is obtructing and natural inclinations in you. Example Venus/Moon
influence in 5th may give Mother form of worship etc
CALCULATING ARUDHA LAGNA

Counting the number of signs from the lord of Lagna as it has gained from Lagna we arrive at the Arudha Lagna. For
example, if the lord of Lagna is in the third house, counting three signs from the third house, we arrive at the fifth house that
becomes the Arudha Lagna.
There are two riders, as exceptions, to this. (1)If the Arudha Lagna is in the Lagna itself, the tenth house from that should be
treated as the Arudha Lagna. (2) If the Arudha Lagna is in the seventh house, the fourth house (which is the tenth house to
the seventh house) should be treated as the Arudha Lagna.
The Arudha Lagna plays a vital role in determining our states/job in this material world.

The Arudha Pada for all the houses and these are Pada house name and symbol
1 pada, lagna pada, arudha lagna =AL
2 Dhana pada, Kosa pada=A2
3 Vikrama pada or Bhratripada =A3
4 Matripada, Sukhapada =A4
5 Mantra pada, Putrapada =A5
6 Rogapada, Satrupada, Aripada =A6
7 Darapada, Kalatrapada A7
8 Marana or Mrityu pada, Randhrapada =A8
9 Pitripada, Dharmapada =A9
10 Karmapada, Rajyapada =A10
11 Labhapada =A11
12 Vyaya pada, Gauna pada =A12 or UL

Arudha Lagna or (AL)

Is the Reflection of the Lagna. It is distinctly visible as it catches the mind.

What an individual may know about themselves (Lagna) may not be what others think of them (AL). Lagna and Arudha
Lagna tell these two different stories.
• The 1st house, is the Arudha Lagna, it is rajasic (creating), but the natural karaka of the first house is Sun, so it is creating
for good reasons.
• Uccha AL lord brings high status, but if it is a malefic it brings high status problems. The status of the AL and its lord will
affect the image you are creating in the world and how the world is treating you.
• Planets conjunct the AL has a tremendous influence on the person’s image, and what they do. Jupiter and Moon in the AL
is best as it makes the person famous now and even after death.
• When other Arudhas conjunct AL, they get activated too. Ex: A6 conjunct AL, disease or enemies also rise along with the
person, which means that when others see/view/think of the native….the image of being sickly also rises in their mind; which
has probably been formed due to his going to hospital often.
• A crook, with an exalted AL lord will be well liked and rises in popularity.
• What is perceived is what is making things move, turn and happen.
• The A10 shows who, it is showing a person, how that person is perceived, and where they are being perceived from.
• If the A5 is damaged it can hurt the manifestation to have children.
• In this way, the AL represents the individual (Lagna) and how it is perceived.
• The circumstances of death are seen from the 3rd house from AL, it does have a physical reality to it. As a special
ascendant it will give results both in the mind of others and how their minds react with the reality of the individual. Both
mental (perceived image) and physical results (interaction) are seen from the Arudha Lagna.
Our world is constantly under illusion and we form impressions about people that need not be correct. Arudha lagna shows
this. If you want to judge a person’s success in competition, you should prefer arudha lagna to lagna, as it is related to the
illusion of the world.
Another explanation would be that, Lagna is the seat of truth and exposes the physical layer, while AL is the seat of illusion
and shows the materialistic layer of life and perceptions.
The AL is more than just a perception; it is a point of relating to the world.
Thus, the houses from AL affect both the perception of the individual as well as how they actually act and are treated in the
world.
The Lagna is like the Sun, the AL is like the Moon, and the Paka Lagna is like Jupiter; and is similar to the three eyes; the
Sun (right eye), Moon (left eye) and Jupiter (third eye).
Arudha Lagna is the reflection of the self (how others perceive it). In D-1 it is the general perception about you, in the other
D-charts it is always the perception in connection with that D-chart. Like AL in D-9 will show what kind of a husband you will
be thought of. AL in D-10 will show how others perceive you in your career etc.
Upapada (A12 or UL) is seen for marriage and spouse in raasi, showing how others perceive her as your wife, and this may
include you. However, the real connection will be seen from the 7th house. Going to D-9, this will more explicitly show how
she is perceived in the married relationship. Seeing the UL in D-10 will show how your colleagues in work will perceive her.
UL in D-20 will show how she will be perceived in your religious life, etc.

Exceptions in the calculation of Arudha Lagna and other Arudhas

There is an exception theory in the calculation of the Arudhas. Rahu and Ketu have been designated own houses.
They are (1) Rahu= Aquarius (2) Ketu= Scorpio

So when a sign falls in Scorpio or Aquarius what happens? There are 2 lords to decide from Saturn and Rahu for Aquarius,
and Saturn and Ketu for Scorpio. We choose the lord which is the stronger of the two and progress it to find the Arudha as
per the rules mentioned in the above class.

Use of arudha lagna and other Arudha Padas

Divisional charts help to resolve many of these clashes. Ex: 5th house stands for son, mantra, judgment, fame, etc. Using
divisional charts, we can see that 5th house in saptamsa (D7) stands for son and 5th house in vimsamsa (D20) stands for
mantra. Again certain matters are seen from different houses in the same divisional chart.
For example, intelligence and academic success are both seen in the chart of learning, chaturvimsamsa (D24) and the 5th
house shows both.
In such cases, we have to understand which matter is seen from lagna and from AL?
Chaturvimsamsa (D 24) is prescribed for learning and knowledge and the 5th house is supposed to show success in
competition and fame, as well as intelligence. An intelligent person usually succeeds in competition, but it does not happen
always.

This clash is resolved by using lagna for one and arudha lagna for the other.
One’s intelligence is about true self (Lagna). But whether he is successful in competitition is related to perceived self (AL).
An intelligent person may fail the person, whereas one with average intelligence may succeed. It is related to perceptions.
Thus lagna should be used as a reference when judging one’s intelligence and the use of the AL for judging success in
competition and fame.

Judgment, balance, discretion are related to true self should be seen from the 5th from lagna. Whereas Reputation in
career/profession, being the part of Maya and related to the perceived self is seen from the 5th house of D 10.
In this manner, we can choose the correct divisional chart and the correct reference from Lagna and AL, based on the
nature of the matter of interest.

Money is related more to AL than lagna. This is why Jaimini talked about planets in the 11th and 12th houses from arudha
lagna when talking about savings and expenditures.

Profession
N. C. Singal

All in all, the 12 houses of the horoscope reserves the tenth house for one’s professional life.
Strictly speaking, in the long-drawn struggle in every man’s life span is the most trying and
demanding phase is his capability to earn money. For the time being if it is taken as granted that
profession is another name for ‘toil’, then necessarily there is element of Martian character
creeping in. For good reasons, we can ruminate that 10th House in the Kaal Purush Kundli is the
exalted Rashi of Mars, from where it aspects the Lagna and the 4th House, as also the 5th House.
Since Jupiter occupies 4th House being in its exaltation, Rashi and Jupiter is 9th lord, the link
between 1st, 5th and 9th houses gets established. These three are the Dharma houses. Performing
our Karma is nothing but our Dharma. In delineating profession D/1, D/9 & D/10 are important.
 Rashi chart

 Look for Lagna and its Lord.

 Examine 10th from Lagna, the Moon and the Sun.
 See 10th from Arudha Lagna also.
 Strength of dispositor of Rashi 10th Lord be seen.
Navamsha Chart

 10th House,10th Lord from Navamsha Lagna.

 10th House, 10th Lord from Karkamsha Lagna.
 Strength of 10th Lord of Rashi in Navamsha.
Dashamsha Chart

 10th House and its Lord.

 Position of 10th Lord of D/1 in D/10 is also important.
 It ensures good career, if in exaltation, own sign.
 Lagna and location of its Lord also ensures good career.
If a common planet emerges from A,B,C above or two planets may have connections with each
other in Rashi chart and having relationship through their Nakshatras, one is able to pinpoint the
planet which is going to influence the career profile of the native.
Gains through Yogas
Parashari System

Wealth giving Yogas play an important part in getting gains through profession. If planets
connected with these Yogas happen to be present at the start, or middle of profession, one can
get a boost in the career.
Jaimini system

AK, AmK, PK, DK and 5th Lords are the planets that are givers of gains. Any two, or more out
of five, if aspecting Chara Dasha, MP/AD shall definitely give gains through profession. While
examining the first salary drawn, following rules are to be seen:
 Amk should influence MP/AD, or be in 10th/11th from them.
 Indu Lagna/Lagnesh should influence MP/AD, or be in 10th/11th from them.
 AmK in transit is either influencing MP/AD, or is in 10th/11th from them.
 Sat and Jup in transit show a connection with 10th House, or 10th Lord from Lagna.
Dashas and Transit

Dasha of Lagna Lord/10th Lord/exalted planets shall give gains. Benefic Dashas at prime time
brings gains. Dasha of Lagna Nakshatra Lord always gives gains . Dashas of Yogda planets of
first order are beneficial. Yogda planet is one which aspects by Jaimini method Lagnas of D/1,
D/3 and D/9 charts. Dashas of Yogi Planets always give good results (Yogi planet is calculated
by adding longitudes of Sun and Moon and a constant of 3Rashi-3 degree-20 Minutes. The star
Lord of the resultant is known as Yogi Planet. Transit of Saturn and Jupiter should have a
positive aspect of the planet that had emerged as a profession Lord of the native or with 10th
House, or 10th Lord.
 Ashtakavarga Bindus

If Bindus in 5th House are less than those in 10th House, one enjoys the career, because 10th
House is 6th from 5th House. If 11th House has more Bindus than 10th house, it is a good omen
for better career, because it suggests that gains are more than the effort
Example : In order to understand the above mentioned principles chart of a female native is
given below for delineation of profession. DOB 15-10-1984 at 12.33Hours. Lat 28N26 Long
77E19.
Mercury is appearing as the 10th Lord from Lagna, Moon Lagna, Arudh Lagna in D/1 chart and
Lagna, Karkamsha Lagna in D/9 chart. Mercury, Moon and Sun are in the Nakshatra of Mars.
Rahu is placed in the Nakshatra of Sun. Moon and Mercury are Vargottama. Native is presently
doing MCA/BCA.
Yogas: Parashari

Powerful Vipreet Rajyoga. 8th lord Moon in 6th and 6th lord in 12th. Also Dhana Yoga prevails
because 2nd Lord Saturn in 11th and the 10th Lord Mercury in 11th.
Jaimini

AK Sun, PK Jupiter and 5th lord Mars aspect each other and Thereby form a powerful Rajyoga.
Yogda Planet

There is no Yogda of the first order. But Jup and Mars are in Lagna of D/1 and D/3 plus Sun
aspects Lagnas of D/1 and D/9. These three-Jupiter, Mars and Sun qualify to become Yogdas of
the second order and contain a promise to help the native in career.
Yogi Planet is Jupiter in the Nakshatra of Ketu.
Nakshatra lord of ascendant is Venus and its placement in Rashi chart with Ketu in 12th house is
considered to be good. Exalted planets are Rahu, Moon and Saturn in Rashi chart. Ashtakavarga
Bindus in 5th, 10th and 11th houses respectively are 22,. 31 and 38.
Parashari Method

Dasha system: Native is likely to pass out in Rahu-Moon and Rahu-Mars periods ( 1/2005 to
8/2007). Since Rahu and Moon both are exalted, they will most likely assist the native in clearing
the MCA in 4/2007. Soon after the native clears the MCA, a job placement may be awaiting in
the wings, because the period shall be Rahu-Mars (7/2006 to 8/2007). Two factors are likely to
trigger this event:
 Rahu is 6th lord, which represents service and in Nakshatra of Sun (9th lord) and aspecting 10th and 2nd
houses.
 Mars is 5th/12th lord in Lagna, with powerful Lagna lord and also Yogda planet of second order.
Transit: Transit and sojourn of Saturn in Cancer wef 9/2004 to3/2007 aspecting 10th house and
2nd house is auspicious. Later when Saturn reaches Leo in March, 2007, it will aspect 2nd lord,
3rd house and MP lord Rahu.
Transit of Jupiter in Scorpio takes place in 8/2006, from where it aspects MP lord Rahu and the
6th House.
Thus it is seen that this transit is helping and aiding Dashas in getting promised results in Lagna
chart.
 Ashtakavarga Bindus: 5th house down and 10th up. 22 vs 31 Bindus with support of 38 in 11th
house tell their own story in respect of rewards from career. SPECTACULAR gains, if supported
by good Dashas one after the other at proper time. When MP of Rahu ends in 8/2007 at the age
of 23, Jup shall operate upto 2023. Jupiter is Lagna lord and 4th lord in Lagna with Mars (5th
and 12th Lord) and aspect of Saturn (2nd and 3rd Lord) Jupiter is Yogda planet of 2nd order and
a Yogi Planet in the Nakshatra of Ketu. Ketu is exalted in 12th house with 6th and 12th lord
Venus and it is likely to support Jupiter. Thus the Mahadasha of Jupiter should see the native
scaling new heights of career.
Mallika Yoga : When 7 or more planets are posited in continuous houses, Mallika Yoga is
formed. In this case 9th lord is in 10th, 10th lord is in 11th, 11th lord is in 12rth, 12th lord is in
Lagna and Lagna Lord in Lagna itself. It is quite a feature that 4 planets are posited in
progression, forming the famous Mallika Yoga, which promises high financial status and
popularity to the native.
Jaimini’s Principals and Applications

In order to work out first salary income of the native, following steps should be studied (as
already pointed out in this essay) :
 Moon the AmK should influence MP/AD or be in 10th or 11th from them. The Chara Dasha of Virgo runs
from 10/1998 to 10/2009, while the AD of Gemini operates from 2/2006 to 1/2007, thereafter Cancer
takes over wef 1/2007 to 12/2007. Moon misses to influence the Virgo Rashi but definitely does so in
the case of Cancer, which it aspects and is 11th from it.
 Indu Lagna Scorpio aspects Lord of Virgo (Mercury) as well as Cancer – the AD Lord. Indu Lagnesh Mars
aspects Virgo – the MP Rashi and 10th from it.
 Out of 5 forceful stations which matter, AK – AMK – PK -DK and 5th Lord, 3 are aspecting MP Virgo and
majority aspect the AD of Gemini and Cancer.
 AmK in transit, i.e. Moon, shall always influence MP of Virgo and the AD Rashis, since it is a fast moving
planet.
 The transit of major planets Saturn and Jupiter is, however, not so clear in aspecting the 10th House, or
the 10th Lord, although the transit of Jupiter on 28th Aug 2004 in Virgo is positing of Jupiter in 10th
House itself.
• AK (Sun) PK(Jupiter)and 5th lord (Mars) are all aspecting each other from powerful positions, thus
making a grand Rajyoga. This combination is relevant not only in the MP of Virgo, but shall also continue
to dominate in the MP of Sagittarius.

Combinations for Fame

By: Yenbees | 11-Jul-2018

Views : 6141

Being known to each and every common man is what makes a person famous. Fame comes in different spheres of life. A child born to an
already famous person is known to many due to media and publicity. His/Her photographs are published everywhere.

Then comes the Child prodigy-as a child some exemplary action lifts the child from an ordinary being to a famous personality. Fame also
comes from some actions. Deeds – good or bad (or is it worst). Some are famous in a small circle, and some others in their own community
or field. Some gain fame after death. Some others are famous even after death.

Is there any yardstick by which we can measure the fame? Is there any criteria which determines that the one will be famous or will attain
name and fame at a particular time and will be known to every human being for a specific time or for ever? What does Jytoisha reveals us on
these points?
When the above questions came to my mind I started scanning the various Vedic scriptures, hoping to find some definite results. Alas ! I
ended up with hundreds and hundreds of combinations for ‘getting fame.’ If I were to list out all those findings, that alone will occupy half of
this magazine pages.

Then I shifted my focus on to studying some of the horoscopes of notable personalities. I went through all the horoscopes given by Dr.
B.V.Raman in his beautiful book ‘Notable Horoscopes.’ Of course the collection of horoscopes by Dr. B.V.Raman is not of those persons who
are famous in the sense that their names are known to each and every individual-probably famous only in a particular section or field - at
least some of them. They are no doubt horoscopes having noteworthy combinations but not necessarily of famous personalities.

Since the yardstick for fame is not fixed, or the yardstick too lengthy to measure having numerous permutations and combinations, how an
Astrologer can predict that given a horoscope, whether the native will be famous or not ? If so in what area or what field or in what manner ?
When he will come to be known to one and all ? How long will his fame last ? and so on…

After careful study and analysis of various charts came to the following conclusions:

1. The best indicator of fame is Moon. To determine the odds for fame, popularity and public appeal, an analysis of the Lunar aspects are
extremely revealing. As the second most important feature in the horoscope, the Moon reveals our basic personality traits. The amount of
popularity we enjoy and the general response others have to us is shown in the condition of the natal Moon, therefore it is an ideal indicator
of potential fame. If the Moon in your natal chart is in a prominent position – in a Kendra or trikona – exalted or own house or by several
aspects to other planets, you could be on your way. These show a natural potential for appealing to the masses.

2. Not everyone with a prominent Moon becomes famous, but it definitely is a major factor in that direction. Some are famous without a
prominent Moon, but they usually have some very heavy emphasis in a particular area of their chart, such as a stellium of planets in an
angle.

3. Without a prominent Moon, and without such a stellium, you can still achieve fame, but it involves lot more work to accomplish this. With
Mars conjunct Jupiter, though, you definitely have the potential energy to work hard to achieve fame, if that is what you desire.

4. The tenth house, the 9th house as well as the 5th house also represents fame. The nature of the sign, lord of the sign, planets posited
therein as also the aspects the sign is receiving are all important factors before deciding on whether the native will attain fame or not. It is
noteworthy to mention that an afflicted 12th house or 4th house may make one shy away from fame.

5. Above all we should not forget the 1st house as it represents fame also. Hence Lagna and placement of Lagna lord are also to be
considered.

6. Ashtakavarga System also throws some light on attaining fame through the bindus or dots gained by a planet due to his placement.

Maharishi Parasara has the following to say in regard to combinations for fame: One will be endowed with fame, if Moon is in 10th House,
while 10th Lord is in a trine from 10th House and Lagna Lord is in Lagnas angle. Similar effects will come to pass, if 11th Lord is in 10th
House, while 10th Lord is strong and gives Aspect to Jupiter. Fame will come to the native, if 10th Lord is in 9th House, as Lagna Lord is in
10th House and Moon is in 5th House.

Now it is time to frame some rules to find out the answers to at least some of the questions raised above. These are the ten commandments
for getting fame.

1. Lagna lord and 10th lord strongly placed without malefic interventions.

2. Karaka for public is Moon – Hence Moon should be strong in the chart.

3. Jupiter or Venus should have some connection with Moon-conjunction, aspect or placement in Kendra or trikona to Moon.

4. Fame is related to image. Hence Arudha Lagna and planets in Kendra/Kona to Arudha Lagna are vital.

5. Connection between 5th and 10th house as also between 5th and 9th house.

6. Position of lord of 10th from Moon and his associations.

7. Since the 10th house plays a major role in establishing fame, let us call it as the HOUSE OF FAME. If the lord of House Of Fame occupies
a Kendra or Kona from the house of fame, fame is likely to come. But he cannot determine fame, he can only support by his placement. That
is to say that the position of lord of House of Fame in a Kendra or Kona definitely ensures support for the native in achieving fame.

8. The next person who assists in getting fame is the planets placed in Kendra or Kona to the lord of House of Fame.

9. When Jupiter or Saturn conjoins or aspects the lord of house of fame or placed in an angular position fame results.

10. For Diurnal births, it is observed that Jupiter plays an important role where as for nocturnal births Saturn takes the place in determining
the fame. Placement in a Kendra or Kona from Lagna or Arudha Lagna or House of Fame is vital for this rule.

. These are not the end of it, it is only the major influences which make a person famous. Various innumerable combinations do bring
popularity which should not be forgotten.
1. Let us first take up the chart of Father of Nation-Mahatma Gandhi.

1. Lagna lord Venus and 10th lord Moon are in their swakshetra. Though Moon is afflicted by Rahu and Venus by Mars, by virtue of their
ownership of 5th house(Co-lord of 5th) and 7th house respectively, it can be said that both are fairly strong. 10th lord in the 10th makes a
person highly successful in his profession and he commands respect and honour.

2. Karaka Moon is in own house.

3. Jupiter is in a Kendra from Moon forming a Gajakesari Yoga.

4. AL (Arudha Lagna) is in Cancer and its Lord is in own house and Kendras from AL are occupied by benefics. For Libra Lagna Saturn is a
benefic as he owns 4th and 5th. He is placed in trikona from AL.

5. From Moon 10th lord Mars is placed in a Kendra along with benefics Me and Ve.

6. House of Fame is in Cancer. Lord of House of Fame is Moon and is placed in his own house. Mars, Mercury and Venus are in Ascendent
and angular to the lord of fortune and Jupiter. Jupiter and Moon are in mutual Kendra.

7. This is a diurnal birth. Hence fame determining planet Jupiter is placed in a Kendra from Lagna, AL,House of Fame and Moon.

One noteworthy point in this chart is the number of yogas - as many as 24 - which were also responsible in gaining fame.

2. The 2nd chart I will take up is that of Bill Clinton.

10th Lord Ma is aspecting 10th house. (Ma also happens to be 5th lord as well as he is stronger than Ke-co-lord of Scorpio). The presence of
Ma in the 3rd house along with Venus indicate that the fame will not be everlasting. 10th Lord in the 3rd makes a native a speaker or writer of
celebrity.

AL is occupied by benefic Jupiter. Kendras from AL are occupied by benefics. (Sa becomes benefic on account of AL being in Libra)

1. From Moon 5th lord Sun is placed in his own house and 10th lord Saturn is placed in a Kendra .

2. House of Fame is in Aries. Placement of Moon – karaka for fame - there indicate fame. Jupiter is in an angle from Moon and aspecting
Moon. Hence his fame is explained.

3. This is a nocturnal birth. We have to examine the position of Saturn. Saturn is placed in the Lagna aspecting the House of Fame. From
Arudha Lagna he is placed in the 10th house.

4. The next chart is that of Albert Einstein.

1. Lagna Lord is placed in 10th house Pisces and is debilitated and getting neecha bhanga.
2. 10th lord Jupiter is in 9th and the 9th lord Saturn is in 10th. Saturn is the stronger lord of 10th than Rahu as he is with more planets. 10th
Lord in the 9th makes a person a stalwart and he will be a beacon of light to many.

3. Moon is debilitated and is placed in 6th . 10th lord from Moon-Sun is placed in a trikona from Moon.

4. Saturn – 9th lord, Mercury-Lagna & 4th Lord , Venus – 5th lord have conjoined in 10th forming a powerful Rajayoga. Note the connection
between the 5th lord Venus and 9th lord Saturn.

5. House of Fame is Pisces. Lord Jupiter is placed in a kona from Ascendant. And Kendra from Moon.

6. Lord of Arudha Lagna is in a Kendra from AL.

7. This chart is a diurnal birth. Jupiter is in a Kendra from Moon and Kona from Lagna though not well placed from AL.

5. Jayalalaitha – Ex-chief Minister of Tamil Nadu

1. Lagna Lord Mercury is in 9th and aspected by Moon and Mars along with Sun. Hence fairly strong.

2. Venus is in 10th – exalted. 10th lord is in a Kendra in Moolatrikona position. Very strong position. 10th lord in the 7th makes the person
known for his skill in talking and achieving objectives.

3. Moon is aspected by Jupiter.

4. AL lord Venus is exalted and AL has Rahu and Saturn in Kendra position-Saturn co-owns the 9 th house and is strong.

5. Lord of 10th from Moon Venus is exalted though placement is in 8th.from Moon.

6. 10th Lord Jupiter is in a Kendra from 10th house.

7. This is a diurnal chart and Jupiter in his own house placed in a Kendra forming Hamsa Mahapurusha Yoga.

Ashtakavarga System also gives some clue to gain fame

General - Any planet with 6 or more Bindus gives fame and financial gains

EFFECTS OF THE SUN’S A.V. 6 Bindus increase of valour and fame;

EFFECTS OF THE A.V. OF MARS 5 Bindus increase of fame

EFFECTS OF JUPITER’S A.V. 8 Bindus spotless fame, happiness and growth of wealth;

Let us tabulate the Ashtakavarga of all the 5 personalities taken for consideration:

The deciding planet of fame is marked bold which are all according to rules explained in Ashtakavarga system for fame.

In the foregoing paragraphs I have tried to touch upon some of the combinations for gaining fame. This is not the final answer. As I said
earlier, there are many more combinations as explained in the classical texts which bring name and fame to a native which all need to be
analysed chart by chart.
Sacred Energy Vortex THIRUVARANKULAM SRI HARI THEERTHESWARAR
The sacred energy vortex for the star of Purva Phalguni is located in Thiruvarankulam, close to Alangudi in Tamil Nadu, India. People born under this
star should visit Sri HariTheertheswarar temple at least once during their lifetime.
The Purva Phalguni (Pooram) theertha, is one of the sacred bathing ghats in the world of Lord Fire. (A ghat refers to a stairway leading to a body of
water). In the realm of Purva Phalguni star, there are seven theerthas Siva Theertha, Gnana Brahma Theertha, Naga Theertha, IndraTheertha,
SkandhaTheertha, Sri Theertha and Guru Theertha. All seven of these theerthas are not visible to the naked eye. Only after taking a holy bath at one
theertha, do the other theerthas become visible. Therefore, the path to the Guru Theertha is only visible to those who have taken a holy dip in the other
Theerthas on the Purva Phalguni star day. Due to divine grace, the sacred temple at Thiruvarankulam Sri HariTheertheswarar contains all seven of
these theerthas. Siddhas proclaim this as an important site of worship for those born Purva Phalguni star, as these peopleare capable of receiving the
darshan of the precious theerthas. People born in Purva Phalguni star have a powerful connection with water, and they will benefit greatly from taking a
holy bath at these sacred vortexes as frequently as possible.
After performing penance, Goddess Aadippoora was granted the fortune of receiving several darshans of Lord Shiva on the Purva Phalguni star day
during the month of Adi. Those born under Purva Phalguni would also benefit from a visit to this significant sacred shrine on their birthday, Purva
Phalguni day, AdiPooram (Purva Phalguni day in the month of Adi), and on their wedding.
Mantra:
Sacred Energy Vortex: Theeyaththoor Sri Sahasra Lakshmeeswarar Temple
The Sri Sahasra Lakshmeeswarar Temple resonates with the energy of Uttara Bhadrapada star and is located at Theeyaththoor near Pudukkottai in
Tamil Nadu, India. Uttara Bhadrapada is composed of three sacred ponds of fire. Goddess Lakshmi gathered fire lotus flowers everyday from Uttara
Bhadrapada star. Goddess Lakshmi performed archana with 1008 golden lotus flowers to the Sivalinga at this temple. Lord Shiva manifested as Sri
Sahasra (meaning 1000) Lakshmeeswarar at Theeyaththoor.
The darshan of Sri Sahasra Lakshmeeswara Sivalinga can give unexplainable positive effects in a person’s life. The darshan of Goddess Lakshmi
brings auspicious benefits of prosperity and graciousness. Those people born under Uttara Bhadrapada star should worship at this temple during their
lifetime. Those born under a different star will also benefit by worshiping at this temple. If a person grinds sandalwood with their own hands and then
anoints the deities, Sri Sahasra Lakshmeeswarar will grant nobility and can assist with remedies for heat related illnesses. It is also propitious to offer
fruit juices or sweets to the poor people at the temple.
The temple at Theeyaththoor is a special place for performing fire rituals. Sri Vinayaka Peruman performed a fire ritual for his marriage ceremony at
Theeyaththoor when the fourth waning moon and Uttara Bhadrapada star occurred on the same day (Thilakundha Chaturthi). Performing a fire ritual
(homa) on this day has the power to remove obstacles related to finances. It is auspicious for people born under Uttara Bhadrapada to perform a fire
ritual at least once in their life.

Remedies

Uttharaphalguni natives should worship the Sun and chant the Gayatri mantra. They may also peactice
chanting the root mantra “Om Chham” and “Om Im” 108 times during the lunar transition of this nakshatra
to alleviate afflictions. Wearing red, white and golden colors is also recommended. All important actions
should correspond to the course of this constellation for best results.

Miscellaneous

In the words of Varahamihira, the lunar influence gives Uttharaphalguni a knowledge seeking power,
which endows them with a comfortable living. Warren Beatty and George Washington are typical
Uttharaphalguni natives.

MARRIAGE MATCHING THROUGH THE UPAPADA

ARUDHA PADAS

Maharishi Parashara and Maharishi Jaimini as well attach much importance to the Arudha Padas
of the signs and planets. The purpose of our present study is to assess the importance of
Arudha Padas in predicting marriage prospects and examining marriage compatibility.

Definition of Arudha Pada: An Arudha Pada of a house or a planet is an image of that entity.
It will indicate the Maya, or illusion connected to that entity. Arudhas of the houses will indicate
the illusion or perception of others about the areas of life of the native, and Arudhas of the
planets will indicate his illusion or perception about the entities indicated by the planets.

Calculation of Arudha Pada: Count the number of signs from the sign to its lord in a
clockwise direction both inclusive. Then count the same number of signs forward from the lord
and the sign arrived at will be the Arudha Pada of that sign.
Arudha Pada of a planet is calculated as follows: Count the number of signs from the planet to
the sign owned by it in a clockwise direction and count the same number forwards from the
sign. The sign arrived at will be the Arudha Pada of the planet.

Addition 1.: If the sign is owned by two planets (like in case of Scorpio and Aquarius), the
stronger planet should be taken as the lord of it for the calculation of Bhava Padas. For the
calculation of Graha Padas also the stronger sign should be taken into account for planets ruling
two signs. The comparative strength should be determined on the basis of rules given by
Jaimini in Chapter II Quarter III. of Upadesa Sutras.

Addition 2.: If the Pada of a sign would fall into the same sign, then the 10th should be taken
for Bhava Pada, and if it would fall into the 7th house from it, then the 4th should be taken.

UPAPADA AND DARAPADA

The proper analysis of these Padas is very essential for correct predictions, as we live in the world of Maya (illusion), where most of the things look

different than they are in reality. When judging someone’s marriage prospects, we usually look at the 7 th house. It would be logical, therefore to take

into account the Arudha of the 7th house, which is called Darapada. But we should note here, that the 7th house may not only refer to legal married

relationships, rather some other relationships are also indicated like business partnership, travel companions etc. And also sexual contacts out of

marriage may be indicated by this house. So when referring to the Darapada (Arudha of the 7th house) we will receive indications about all these

things. And even within marriage the Darapada will more indicate the physical contact with the wife, rather than her role as a wife. Therefore the

Maharishis advise to analyse the Upapada (Arudha of the 12th house) for receiving proper indications about the marriage and its outcome.

We may note the principle that the 2nd house from any house will indicate the Phalam (fruits or results) of that house. Therefore we look at the 8th

house for the success or failure of marriage in the long run. Similarly, the indications of the 2nd house from the Upapada will even more vividly

indicate the outcome of marriage. With the above in mind, let’s see what indications do the Maharishis explain for the Upapada:

1. The auspiciousness of Upapada confers on the native happiness from his wife, son etc. (in short family happiness). If the Upapadais occupied

or aspected by benefics, the native will achieve full happiness with the above. If there is the aspect of the malefics, the native

becomes an ascetic, a mendicant or goes without a wife, but if it receives the aspect of benefics at the same time, the combination is

not the destroyer of the native’s wife. The Sun does not become a malefic if he is in exaltation or friendly sign, but it will be malefic if

is debilitated or in an enemy’s sign. (As marriage is related to Dharma, the Sun and Ketu are not malefic towards the Upapada).

2. If the 2nd house from Upapada has benefics in it, aspected by them or is in a benefic sign, then the native will have happiness form his wife.

But if the same house is occupied by a planet debilitated in Rasi or Navamsha, or a malefic planet, the native will be the destroyer of

his wife.

3. If the 2nd from Upapada has a planet exalted in Rasi or Navamsha, or is aspected by an exalted benefic then the native may get a charming

and virtuous wife.

4. If the 2nd from Upapada has malefic aspects or conjunctions, the native loses his wife or renounces the world. But the aspect or conjunction

of benefics will prevent this indication from manifestation.

 5. Gemini in Upapada or 2nd from it gives more than one wife.

6. Exalted planets in the 2nd from Upapada give many wives or a long-lived wife.

7. If the lord of Upapada or 2nd is in own house, the native’s wife will die only at an advanced age.

8. If the Sthira Karaka for spouse (Venus for wife and Jupiter for husband) is in own house, the native will be devoid of wife in his later years.

9. If the lord of Upapada or Sthira Dara Karaka is exalted, the wife is from a noble family, and if debilitated then she is from a low class family.

10. If benefics are present in Upapada or 2nd, the wife will be beautiful and virtuous.

11. Jupiter/Moon in the Upapada give a fair complexioned spouse, while Saturn gives a dark complexioned spouse.

12. Saturn and Rahu in the 2nd from Upapada indicate giving up the wife due to a scandal or death.

13. If the Upapada or 2nd have conjunction of Venus and Ketu, the native’s wife is troubled by bleeding and leucorrhea.

14. Mercury and Ketu indicates breakage of bones, while Rahu, Saturn and Sun indicate raging fever.

15. Mercury and Rahu in 2nd gives a stout bodied wife, Mercury with Ketu give a corpulent spouse.

16. Sun and Mars in the signs of Mercury or Mars give nasal disorders.

17. Jupiter and Saturn give disorders of ears, eyes and nerves.

18. Mars and Mercury in other than own signs or Rahu and Jupiter give dental problems.

19. Saturn and Rahu in Saturn’s signs or Pisces give windy disorders or lameness.

19. If benefics conjunct or aspect the above combinations, the evil effect will not manifest

On the contrary, let’s see a few indications for the Darapada:

Darapada in quadrant or trine from the Arudha Lagna gives blessings of Sri Devi (prosperity and good fortune), but in other houses it makes the native

unfortunate.

The Darapada in quadrant or trine from Arudha Lagna will also give marital harmony and physical compatibility.

The Darapada in the 6th, 8th or 12th houses from Arudha Lagna makes the couple inimically disposed towards each other.

So the attitude of the wife may be seen from the Upapada, the result of marriage or the life of the wife may be seen from the 2nd to it, the wife’s

family may be seen from the sign occupied by the lord of the Upapada, and the physical appearance of the wife may be seen fro m the 7th house in

Rasi/Navamsa.

SAMPLE CHARTS FOR UPAPADA

Srila Prabhupada: born 9/1/1896 3.24 pm LMT at 88E22 and 22N32

Srila Prabhupada’s Upapada falls into a malefic Rasi (Aquarius) and has Rahu in it in own house. It is aspected only by exalted Saturn. So the marriage

was long, still it ended in separation, as Srila Prabhupada took sannyasa and left his family. At the same time, we wouldn’t have been able to predict

this from his 7th house, which is aspected by two benefics. The 2nd from Upapada is also aspected by the same two benefics, Venus and Mercury, but

these planets are in the 6th from Arudha Lagna thereby causing Viparita Pravrajya yoga. So these planets did not prevent him from taking sannyasa,

rather forced him to do that, but he did not become lonely or unhappy by doing that.

Male native born on 5/11/1962 at 9.20 pm at 19E04 47N30 1 hrs east of GMT.

His Upapada is unoccupied but aspected by Mars, and the 2nd from Upapada has Saturn and Ketu in it. He was divorced once and is getting divorced

for the second time. Still he is having faith in the possibility of a good marriage due to the aspect of benefics (Venus, Mercury and Moon) on the 2nd

from Upapada.
UPAPADA AND NAKSHATRA MATCHING

After thus assessing the prospects for marriage from the charts of both the prospective bride and groom, we could go on to finding the factors for

marriage compatibility. Usually much attention is given to the Moon’s placement (i.e. the Janma Rasi and Janma Nakshatra), and an elaborate system

has been developed by the ancient astrologers for the comparison of the Moon signs called 12 Kootas. I do not wish to delve on this subject now in

detail, as the purpose of our study is different.

Undoubtedly, the compatibility of the Moon signs is vital if we expect the couple to have mental and emotional happiness in their marriage, as the

Moon is the natural karaka for the mind, emotions and happiness. But even if we find two people with finely compatible Moon Nakshatras, what would

guarantee that any relationship will actually develop between them? Maybe the natures of a man and a woman are completely compatible, but they

just don’t have the occasion to meet each other and realize that. So there is one thing in determination of the success of a marriage that is higher than

the Moon or mind, and that is the karma. If they have the karma to meet and have a relationship, then the compatible Moon signs can work,

otherwise there is no meaning for them. The karma is based on material activities or Maya, therefore the study of Arudha Padas gives a very good clue

to it. Therefore Upapada matching is the most important factor for determining the scope for the manifestation of the relationship.

PRINCIPLES FOR UPAPADA MATCHING

Rule: The Upapada of the native should fall into trinal or opposite signs from the Lagna of the spouse, and the Lagna of the native should fall into

trinal or opposite signs from the Upapada of the spouse for being compatible.

Of course, for any nativity it would give four signs which are compatible with his Upapada, the three signs of the same Tattwa and the opposite one.

Suppose someone’s Upapada is in Gemini. Then his spouse’s Lagna should ideally fall into Gemini, Libra, Aquarius (trinal signs) or Sagittarius (opposite

sign). So this would mean that every third woman would be compatible with him. Therefore the compatibility is acceptable only if it is there from the

opposite side also, i.e. the native’s Lagna is in trines or opposition to the spouse’s Upapada. Suppose the same native had his lagna in Pisces. Then his

spouse’s Upapada should fall into watery signs (Pisces, Cancer, Scorpio) or Virgo (opposite sign). This would still make every 9 th person compatible

with the native. Therefore, to be sure that the karmic compatibility is there, the planets occupying and aspecting the Lagna of one sign and the

Upapada of the other sign should be similar. Here and in judging the effects of Upapada as above, only the sign aspects (Rasi Dristi) can be taken as

reliable. Suppose the native’s Upapada was Gemini, and his spouse’s Lagna falls into Libra. If in both charts the signs are occupied or aspected by

Mercury, Sun and Ketu for example, then the karmic bond is confirmed. Then the relationship between his Lagna and her Upapada should be assessed

in a similar way.

If the above rule is applicable to the Upapada of one chart and the Arudha Lagna of the other, then the marriage is based on externalities like money,

position, wealth or beauty of the spouse, and not on his real personality. Arudha Lagna indicates the externalities, and such marriages are not very

happy, as there is no real relationship between the souls.

If the two Upapadas fall into trines or opposition, then it indicates an arranged marriage, and if there is no other relationship between the two charts,

then it will not really be a happy one.

OTHER PRINCIPLES IN MARRIAGE MATCHING

The first thing ever to do is to check the marriage prospects in both individual charts according to the above guidelines. Then the Upapada matching

should be looked at. After the Upapada matching is established, the astrologer should proceed in the following way:
Assess the age agreement. In Vedic culture the recommendation was that the husband be
the older person by 5-10 years. If the wife is much older than the husband, it may
create problems. The ideal age for a girl to get married is between 15 and 20 years, and
for a boy is between 25 and 30 years. It is also not considered favourable if the girl lives
much longer than the boy. So the longevity in both charts should be analysed, and if it
is very low for the boy, and high for the girl, the marriage is not advised, as the girl will
become widowed and without proper shelter at a young age.

The Navamsha Saptama (7th from Navamsha Lagna) of the native should be also
compatible with the Navamsha Lagna of the spouse and vice versa according to the
above guidelines.

The Darakaraka of the native should have some relationship with the Atmakaraka of the
spouse and vice versa.

Check the Moon signs compatibility based on the 12 Kootas for emotional happiness of the
couple.

Check the Sun signs. The best thing is to have the same Sun sign in both charts, as this will
indicate a spiritual brotherhood between them. Sun signs in opposition or trines are also
acceptable. Other relations like 12th/2nd and especially 6th/8th are not advised as they
may create a disturbance.

The other planets’ placements may be also compared. A simple method is to consider the
watery signs to be compatible with the earthly ones, and the fiery signs with the airy
ones. So if two planets are in one of the pairs, then it is all right. Like if someone has
Mars in Aries and the spouse has mars in Gemini, it is acceptable. To this, the principles
of temporary relationship may be added. Thus, if the two planets are in 3 signs from
each other in the two charts, it is considered auspicious, and if in 6 signs from each
other, it is considered inauspicious, The rest is mediocre.

The two charts should be overlapped and the yogas caused by the planets in one chart
appearing in the other chart should be examined. For example if the native’s Rahu is in
the same sign as the spouse’s Jupiter, it is not the best.

Rahu and Ketu in opposite sign sin the two charts or at least Navamshas are generally very
good as they will destroy the bad karma in the charts.

Compare the time periods of the marriage in the two charts. This may be done by analysing
the appropriate Dasas running from the beginning of marriage and see what effects will
they activate in each other’s charts. The Dasa systems recommended for this are the
 appropriate Udu Dasas (Ashtottari or varieties of Vimshottari) and Narayana
(Padakrama) Dasas for Rasi and Navamsha. The overlapping of Tajaka annual charts
may also be attempted, although this area requires more research.

Erect a Prasna chart for the time and place when the couple approaches you for the
compatibility reading. This Prasna will give more information on the prospects of the
marriage Select a proper Muhurtha for wedding (either legal or Vedic Vivaha ceremony)
taking into consideration their birth charts as well.

Recommend the suitable remedial measures if necessary, like Kumbha Vivaha for alleviating
the faults in the bride’s chart, or fasting on the days ruled by the lord of the Upapada or
chanting the Mantras of the Upapada Rasi or lord etc.
Rudra-amsa is the varga chakra which deals with various problems faced in the life of the native because of his own weakness and due to this weakness
native will fae issue in his own life and also likelyhood of death

Hence in D-11 varga chakra death is seen

Jaimini has already explained the concept of 11 Rudras and the use of D-11 varga chakra. 11th house is Lambhamsa

11th house is 6th from 6th(Tanaou Tana Danda Hara).Hence it denotes excess of of weakness finally ends ups in punishment from Hara(Shiva). 6th is
enemity hence native will fall prey to his enemies.

Rudra is considered the god of death.During the daksha yaga shiva created Rudra who destroyed the yagna as Parvati was insulted by her father(Daksha)
resulting Parvati self imolating(burning in fire).

8th from lagna is the house of death and the lord is taken as Rudra. My Lagna is Leo and 8th is Pisces and lord being Jupiter .Hence my rudra is Jupiter and
it is exalted in 12th house in Cancer. When Rudra is benefic the death would be peaceful and in the reverse when it is a malefic...Any chara karaka's if also
are connected to Rudra the people associated will ave a peaceful death

Jupiter is my chara Pitrukaraka and in the year 2000 he left this mortal plane very peacefully..As per Kalapurusha Cancer denotes health(natural 4th house)
and Jupiter being exalted there resulted in my father having a massive heart attack... Hence you can understand how important to understand every planet
placed in our chart and also other varga chakra's

HOW TO PREPARE D-11 VARGA CHAKRA.

Rudramsa is always recokned clockwise(zodiacally) and every sign is divided into 11 parts of 2degrees 43minutes and 38 seconds.

From Aries it is Aries

Taurus=Pisces
Gemini=Aquarius
Cancer=Capricon
Leo=Saggitarius
Virgo=Scorpio
Libra=Libra
Scorpio=Virgo
Saggitarius=Leo.
Capricon=Cancer
Aquarius=Gemini.
Pisces=Taurus.

Rudramsa signs and the degrees allocated to each sign

Aries=2D43M38S
Taurus=5D27M16S
Gemini=8D10M55S
Cancer=10D54M33S
Leo=13D38S11S
Virgo=16D21M48S
Libra=19D05M27S
Scorpio=21D49S05S
Saggitarius=24D32M44S
Capricon=27D16M22S
Aquarius=30D00M00S

Note:D=Degrees/M=Minutes/S=Seconds

For example:

+-----------------------------------------------+
|Sa |Ra GL | |Su Mo |
| |AL | |MeR |
|||||
|||||
|||||
|-----------+-----------------------+-----------|
| | |Ju |
||||
||||
||||
||||
|-----------| Rasi |-----------|
| | |As Ve |
| | |Md Gk |
||||
||||
||||
|-----------+-----------------------+-----------|
| | |Ma Ke | |
| | |HL | |
|||||
|||||
|||||
+-----------------------------------------------+

My Jupiter is at 14 degrees in Cancer.14degree is the 6th part of the rasi. Jupiter is placed in the 4th from Aries which is Cancer.Count 4 signs from Aries
in the reverse order we get Capricon.

So the counting from Capricon and when we count 6 signs from Capricon we get Gemini hence Jupiter is placed in D-11.

So the counting from Capricon and when we count 6 signs from Capricon we get Gemini hence Jupiigter is placed in D-11.. in reverse we Aquarius.
Aquarius becomes the starting point and from here count 8 signs we get Virgo and Sun goes in Virgo in D-11 vaga chakra

HOW TO ANALYZE D-11 CHART:

Manduka(frog) dasa to be used for correct analysis of this varga chakra.

In Jhora go to Rasi Dasa Tab in the Dasa Tab(Main Menu) and right click on your mouse where a windows opens and here pick up Mandooka dasa of D-
11 given by my guruji Shri Sanjay rath.

When the Mandooka dasa progresses from 11th to 11th we get 9th then during the dasa period of 9th(should be inimical signs/Malefics signs)we find that
native would get into troubles and weakness(shadripus)surfaces

Shadripus:

Kama=Desire
Krodha=Anger.
Lobha=Greed
Moha=Passion
Mada=Alcohol
Matsarya=Sex

Death can occur during the strongest signs associated with malefics
Larger number of Malefics when associated with a sign death can occur

Death can occur during the signs lorded by Saturn,Rahu and Mars(see all these in D-11)

Death can occur during the dasa of the sign lorded by 8th lord

If other planets conjoins or aspects the sign where the death is inflicted then the persons associated with that planet are responsible for the death of the
native

Sun=Family member or close associate

Moon=Same as above
Mars=Relative
Mercury=Disputes or differences or diseases
Jupiter=Fire or quarrels
Venus=Opposite Sex
Saturn=Consumption of poison

If a planet is placed in own sign in D-11 death will occur due to love affair

If a planet is exalted then the sign will give the result

If a planet in debilitated then the planet gains strength to kill the native

A very close study of the D-11 chart helps us in unlocking misfortunes to the native or his close relatives

I had an accident after 6-8 months of my marriage and broke my collar bone and was hospitalied.

I had an accident after 6-8 months of my marriage and broke my collar bone and was hospitalied. D-11 Lagna in Marana Karaka sthana..3rd house denotes
hands and Jupiter is with UL(marriage) and also my Jupiter is RUDRA..

Hope this article is helpful to you all..Thank you Guru Sanjay Rath ji and also Guru Narasimha Rao ji for their great service to Jyotish and Jyotish
fraternity

SARVE JANA SUKHINO BHAVANTU

adhi devatas of each planet:

Sun – Agni
Moon – Jala
Mars – Skanda
Mercury – Vishnu
Jupiter – Indra
Venus – Sachi (Indrani)
Saturn – Ka (Prajapati)

The Moon is the mind and when the intellect (Lagna) and mind (Moon) are
on the same path, working together, the native will succeed in any
desire they have.

So, if Moon is in the Dusthana, the planet which will give the intellect
the right path is Saturn – the karaka for the dusthanas. This gives on
the intellect of Brahma and the person will follow Brahma (becoming a
Brahmana) and fulfill their desires for life.

Similarly, take Moon in third house. The Karaka is Mars, so if Mars is

in Lagna the native has Skanda-na yoga and will follow the path of Skanda.
Moon in the 2nd, 5th, 9th or 11th whilst their karaka Jupiter is in the
lagna will give Indra-na yoga.
Using this principle you can understand the remaining yogas.

Moon and mana

The Moon is the focal point here and we have to understand it first. The Moon symbolizes the Mana or mind, and specifically controls
the sharira where the mind is interacting with our senses to define what is happening to our sharira. If our mind is pleased then we live a
good life and not only have a smile on our face, but also good health. Hence for this reason the dispositor of the Moons sign is called
’shubhapati’, i.e the lord of auspiciousness. Therefore the Moon plays a big role in defining the natives happiness.

Where our mind goes is seen from the house placement from the Lagna. I.e. if Moon is in the tenth house then job, social status and
career occupies the mind. If Moon is in the dusthana houses, then overcoming disease, loss, weaknesses, etc. occupies the mind.

Now, the problem is that the mind cannot overcome diseases, weaknesses, etc. unless the intellect knows how to! One cannot act without
the brain. Similarly if you are thinking about job all the time but don’t know how to work, then how can you fulfill your desires in
matters of work.

Therefore, the karaka of the house where Moon is placed must associate with lagna to give you the necessary intellect to fulfill these
desires. Saturn gives knowledge of diseases, weaknesses, etc. and If Saturn is in the lagna, aspecting it or joined lagnesha, the native will
have the necessary intelligence to overcome such problems… and thereby if Moon is in a dusthana they will also fulfill their desires.
Such a person will also be able to help others overcome their own ills and is therefore considered among the highest Brahmana.

When the Moon is in the fourth house the themes which occupy it are comfort, mental and physical happiness and with that also the
ability to heal these. The devata Jala or the deity Apa which presiding over water, is said to rule these. Some equate this deity to Varuna
who has the power to heal one from the worst of diseases.
Therefore, a person whose lagna is connected to the Moon will have the knowledge of curing. These people make excellent doctors,
therapists and healers, and can give expertise in remedial measures.

Examples
Sri Chandrasekharendra Saraswati
Date: May 20, 1894
Time: 13:26:00
Time Zone: 5:30:00 (East of GMT)
Place: 79 E 32′ 00″, 11 N 57′ 00″
Karana: Kaulava (Ma) (80.29% left)

In the given chart the Moon is placed in the fourth house showing the desire to heal and cure the ills of people. Moon is debilitated and
indicates that this desire is to remove the very roots of bad karma caused by the placement in the natural eighth house Scorpio.
The lagna lord is not joined the Moon, but is placed in the tenth house and therefore has direct graha dristi on the same.
Lagnesha in the tenth grants simhasana yoga where the native will be the head of an organization, and will have to happen for the yoga
between the lagna-lord and Moon to occur. Jupiter is joined this and is in a strong parivartana yoga with the amatyakaraka and tenth lord
Venus showing association with the greatest spiritual heads of the world.
This is also joined Mercury, and here what is notable is that the both Gajakesari yoga (Moon in kendra to Jupiter) for fame and name, as
well as Sharada yoga (Moon in kendra to Mercury, whilst moon occupies same rasi and jagannath drekkana) for great knowledge and the
establishment of learning institutions occurs in the chart.

Jupiter is the fifth lord of mantra and grants this position through the strength of sadhana and mantra. Further as the Moon is the lord of
the third from the Bhratrikaraka (BK), this path of healing and helping others has arisen as part of the Gurus Upadesa (third from BK).
Jupiter being the BK and joined Mercury shows blind faith in the Gurus knowledge, whilst the conjunction with the Sun also grants
excellent understanding of the same.

In Mercury mahadasa the sharada yoga was initiated, and specifically in 1905 in either Sun or Moon antaradasa (date uncertain) he was
initiated into the sacred thread.

However, the dispositor of the Moon sign is Mars who is placed in Marana Karaka Sthana and can show drastic developments occurring
before achieving a position where this work will begin. Mars is the ninth lord as well as fourth lord and can show the demise of elders or
destruction of the same. As birth is during the daytime, and Mars is weaker during this time, the destruction is inevitable. Yet, with Mars’
aspect on the combination in the tenth house, this will also lead to his headship. As Mars is the Karana lord, it is surely to decide his
karma yoga.
During Mercury mahadasa (see sharada yoga) and Mars antaradasa the 67th Acarya of the Kanchi mutt had his demise after only 7 days
of leading the Mutt. The young student accepted at an age of 13 the responsibility of becoming the next Shankaracharya of the Mutt and
immediately began his learning.
He then led the Mutt for eighty-seven years and gave the Mutt an impeccable reputation for its benefits towards the devotees and
involvement in society.
Ramakrishna Paramahamsa (Thakur)
Natal Chart
Date: February 18, 1836
Time: 6:23:27
Time Zone: 5:50:56 (East of GMT)
Place: 87 E 44′ 00″, 22 N 53′ 00″
Altitude: 0.00 meters
Karana: Balava (Ch) (47.12% left)

In Thakurs case the Moon is in Lagna, and the karaka is the Sun. Since the Sun is in lagna as well it grants the knowledge of Agni.
Moon in lagna indicates one whose desires will be to have perfect knowledge, and gives the ability for leadership and establishing
dharma. With the Sun in lagna this is surely to come to pass. As Moon is the Karana lord, it again defines the karmayoga for this life.
Mercury is also joined this combination and through its fifth lordship it grants the same through mantra and sadhana… see the same
combination happening in the previous chart.

However there is more to this chart. A rare yoga is formed with Sun in lagna, whilst Saturn and Jupiter both occupy/influence the ninth
house whilst occupying the same bhaga/amsa, and indicates the birth of an inspired Muni.
Here Sun is indeed in lagna, whilst Saturn is in the ninth house. Jupiter is in trines to this and therefore influences the same, and both are
within one degree of each other and occupy the same navamsa.
Therefore, this intelligence of Agni indicated by the Sun in lagna isn’t merely for the sake of establishing new machines and inventions
in this world, but is in fact indicative of the knowledge of the Rishis and Vedas.

This path began with Thakur presiding over the Dakshinesvara Kali temple. Saturn is the shubhapati in the chart and its placement in the
ninth house being exalted and retrograde is the equivalent of Pravrajya yoga (refer http://www.srigaruda.com/2007/02/07/retrogression/)
and can make a person live a renounced lifestyle. During Saturn dasa, Mercury antaradasa Thakur began his work as a priest at the Kali
temple.
During this time he had many intense spiritual experiences, but what arises as a major goal and path of Thakur was the arrival of a
student who could bring his message to the world.

The fifth house is seen for students and Mercury the fifth lord is joined the muni-yoga in the lagna, and Jupiter in the fifth itself is
aspecting this combination in the lagna. During Mercury dasa, Jupiter antaradasa Thakur’s student who would later bring his message to
the world arrived and was later known as Svami Vivekananda.

Thus its evident that the Moon and the yogas with the Moons dispositor and karaka have a profound impact on directing the natives life
and their desires. Two examples are given of two highly spiritual personalities, but these principles can be applied on any chart, and
especially those of people who have had a more profound impact on the world.

To summarize the principles which need to be assessed, they are:

i) The Moons dispositor, the shubhapati. This will show the how desires will be shaped and whether they lead to great rajayoga or
renunciation.
ii) The karaka of the Moons house placement (shubhakaraka) will give the knowledge necessary to fulfill these desires and its yoga and
placement in the chart will show through which means this will happen.
iii) The lagna’s association with the karaka and its yoga with the same will decide exactly how this will manifest.

Vyaya Bhava – Twelfth House----' Mladen Lubura

The 12th bhava is the last bhava in the Kalpurusha/Zodiac. Represents the ideas of loss and
weakness, therefore it is natural that it is unpopular and often ignored: people do not like
to lose, human beings naturally like life and creation (Lagna). Though, if we had not the
12th bhava in horoscope our whole evolution would be questionable. I will try to explain
the importance of the 12th bhava in the following text.

Necessary conditions of our existence in this world (Bhu loka) are: soul (Surya), body
(Lagna) and mind (Chandra). According to this the two the very important bhavas in the
horoscope are Lagna and the 4th bhava. Their karakas are Surya (1st,9th) and Chandra (4th).

Numerological analyze of the number 12

12 = 10 + 2 (0= Lagna; 1 = Surya; 2 = Chandra)

1+0+2 = 3 (Guru)

We can see that the number 12 hides a great potential (SY, CH) in its self, and has a great
bond with number 3 which is the number of Guru (Brihaspati). Deva Guru Brihaspati is
Dhi (intelligence) who bless people to be above other beings in the world. Brihaspati is the
one who gives intuition and activates the 3rd eye, and Brihaspatiʹs blessings gives the
posibility to see the past and the future. Deva Guru Brihaspati is the pure manifestation of
the Bhagavan who gives supreme knowledge for the good of the whole world. For Jyotish
this is of great importance, so Prashna Marga recommends that Jyotishi should be viewed
in the 12th bhava, and that his karma is that establish dharma (10th from 12th is 9th bhava).

About the 12th bhava

Dwadasa aditya

“Dwadasa aditya or the twelve sun signs are the fields of knowledge and source of
material benefits for the maintainence of the created being”. (Sanjay Rath)

The Zodiac consist of the 12th rashis. These are called the twelve Sun signs (Dwadasa
Aditya) and this is one of the most important principles in Jyotish shastra. They are the
givers of everything in this world. One complete cycle of the Sunʹs motion trough the
zodiac determinates the 12 rashis. In a similar way, a manʹs whole life is determinated
with this cycle of motion from the 1st to the 12th bhava, from birth until pasing away. The
Creator (Brahma) is manifestated trought the 12 rashis in the horoscope. These are His
limbs. The 12th bhava are His feet. Since the human body is the reflection of the Universe,
the limbs of the Kalpurusha/Zodac are human limbs too.

Therefore, Surya trough 12 adityas created this world, and ones who cretead us (parents)
we view in varga 12, Dvadasamsa (v‐12). We can see that nuber 12 always shows the
whole cycle, so the first 12 vargas in Jyotish tell us about a physical level (from v‐1 to v‐
12), the next 12 in the mental conscious level (from v13 to v24) and so on.

The 12th bhava – concepts

With the birth of an individual, every rashi of Kalpurusha becomes bhava (state).
Kalpurusha (Cosmic Man) becomes an individual person, Prajapati1 Brahma becomes
Lagna/us, and every rashi becomes a specific bhava with it’s meaning.

The relationship between rashi and bhava concepts show duality of our existence:
universal (kalpurusha) and individual truth (bhava). For example if we look Kalpurusha
natural 12th bhava is a Mina rashi with qualities of Satva2 guna3. That is real truth
(universal). But from our view (individual) 12th from AL is tamas guna, because Arudha
shows a reflection, a mirror. The 12th bhava is a apoklima4 bhava. The deity is Rudra5.
The three main karakas for the 12th bhava are Shani (penance, severity), Shukra (bed,
pleasures...) and Ketu (moksha). These grahas together form Tapasvi yoga6 which gives
the qualities of yogi, and a person through tapas (spiritual discipline and renunciation)
can achieve high goals. As we can notice all three karakas (SA, SK, KT) which form this
yoga are karakas for the 12th bhava, and that reveals the true nature of Tapasvi yoga: focus
on the 12th bhava and achieving moksha.

The 12th bhava represents Tapa loka and Shani rules her. He has the knowledge about
creation because his deity is Brahma, the creator of the whole world. After Tapa loka only
Satya loka (1st bhava) remains, and this is the ultimate goal of every Atma because here
Atma melts with Paramatma/God. That’s why Lagna is satya peetha in kundali/horoscope,
the only Truth.

Rahu, the co ruler of the natural 11th bhava is the only one of all grahas who can aspect
graha/bhava immediately next to its self. He is the only graha with 12th drishti (counted
directly this is 2nd bhava) and he is the only true obstacle to reach moksha (12th) bhava.
Because of this Rahu is the main cause of rebirth, and one who can catch Surya (dharma)
in an eclipse.

Name of the 12th bave is Vyaya (loss) and Moksha too (complete salvation from the cycles
of birth, death and rebirth). As we can see these two terms (moksha and vyaya) are
conjoined, and there is no moksha without compete rejection of the ego and individuality,
as well as rejection of all forms of attachment. Fading of these bonds with the manʹs world,
the human usually perceive as a painful loss, while a man with high level of consciousness
like one step closer to ultimate goal, to God. In the 12th bhava everything becomes
amorphous, everything melts. Here individuality fades, as well as defined and clear, and
universal and strange becomes predominant. Paramatma is ready to embrace us.

Mina rashi is in natural Kalpurusha positioned in the 12th bhava and ruled by
Guru/akasha tatva. Since this is the last bhava Mina rashi is the carrier of idea great
sacrifice and loss in this material world, as well as the idea of universal love and help,
regeneration (Guru, Maha Vishnu).

The 12th bhava shows: distant journeys and pleasures in bed (SK), punishment and
expenses (SA), sleep (CH), mercy (GU), misfortune and bad deeds (RH), meditation(KT).

Surya is in the 12th bhava in the marana karaka sthan7. Mina rashi corresponds with the
12th bhava, and here is Shukra exalted, Guru is the natural ruler, Budh is debilitated, and
Ketu gets his multrikon (duty) here.

Budh is debilitated in the 12th bhava because the intellect losses its meaning in the field of
undefined and transcendent (akasha tatva). He can not understand undefined because
Budh is precise and clear.
In the 12th bhava we have to set free of all attachment, as well as pay our debts from the
past, and that burden is showed by Shani (karaka), who shows all losses that we have to
face.

Ketu is kaivalya karaka, significator of moksha, and his multrikon (duty) in Mina rashi
tells us that his duty is to separate us from this world.

Not one bhava in kundali is isolated, not even the 12th bhava. With their argala8: 1st, 2nd
(only malefics), 3rd , 4th (secondary argala), and 10th bhava influence the 12th bhava, so
bad health, speech, food, excess in sex, luck and work, tend to disturb our sadana,
meditative praxis, and our sleep.

In a similar way, the 12th bhava has an argala on the 11th, 10th (only if malefic is in 12th), 9th,
8th , 2nd bhava. Therefore, our expenses and giving influence our gains, karma, dharma,

longevity and family.

The 12th bhava represents the feet, the left eye and lymphatic system. The twelve houses
have been linked to the body parts starting from the head (first) to the feet (twelfth) by
Parasara.

This is the bhava of sleep, relaxation ‐ mental and physical both, regeneration. Dreams are
in the 9th bhava, which represents activity (10th from 12th) of 12th bhava. Malefics
connected with 12th bhava shows lack of sleep and problems coused by secret enemies.

In regards to that the 12th bhava is the 9th (bhagya) from the 4th bhava of curing, any
graha positioned in 12th bhava can help or even worsen the process of curing. Benefics
here are excellent and help a person to quick revival, while malefics tend to make
problems, even to aggravate state of a person.

According to Ashraya concept (The 5th bhava from any bhava represents gains from that
bhava), the 12th bhava is 5th from the 8th bhava, so here we see the result of our death.
Trines (4th, 8th, 12th bhava) shows the mans last moments in life, death and state after death.
Parashara says that more malefics in the 12th bhava takes a person to hell after death.

We need to realise that 12th bhava from Lagna shows death as a loss of body, the time of
death and not moksha. We view Moksha from the 12th bhava from Atma Karaka in
Navamsa, there Atma Karaka grants Moksha, there we find out our Ishta Devata or God.

Chandra is representing our mind/mana and the way how that mind is performing.
Chandra rasi is what we think of our selves, and regarding to Chandraʹs connection to the
way we sustain our lives, the 12th from CH shows the way, what we think about our
wife/anuchara that is following us. Malefics gives family problems. During Sade Sati,
transit of Shani in the 12th bhava gives troubles in marriage/home life /home changes etc.

The 12th from Chandra or AL will indicate the end of self consciousness, here we see our
consciousness in the last moments of life (12th). This is the reason why benefics in 3rd from
AL gives peaceful, quiet death because of Sukha argala (4th) on 12th bhava from AL/CH.
Also, malefics in the 12th bhava cause defeat and death while benefics cause success and
longevity.

12th bhava – Expenses, loses, debts...

The 12th bhava shows expenses. It has argala on 11th and 2nd bhava, so these expenses
stimulate us to make money, to have profits. Expenses can be willing and unwilling.
Charity and granting sets us free and brings us closer to Moksha. The 12th bhava is 4th
(sukha) from 9th bhava and because of that through charity, renunciation and costs, we can
establish or rust our Dharma. On psychology level, the 12th bhava shows interior
frustration (Ketu) and everything what is hidden and repressed (5th from 8th bhava). Also
represents the error in our intellect (8th from 5th bhava) and bad habits (RH).

Vyaya bhava represent our past, exactly genetics of a family that we originate from, our
family genesis. One of the names are Rina ‐ debts from the past. That is bhava where we
need to repay all our debts and leave all celestial possession because without that we canʹt
find relief/Moksha.

The 12th bhava also shows Gotra, forefathers, lineage, i.e. family into which he is born. The
12th bhava indicates the maternal grandfather (9th from the 4th ) and the paternal
grandmother (4th from the 9th) as well, therefore the grandparents from both lineages are
involved. In Dvadasamsa chart (V‐12), the 12th bhava indicate the prenatal existence of the
child and experience at that time.

Particularity of the 12th bhava

The 12th bhava is very specific and if we could understand itʹs nature completely, that
would mean that we are illuminated. There are some amazing rules that jyotish classics
give to us, for example, Bhavartha Ratnakara states that karakas of the grahas positioned
in the 12th bhava will prosper. Or:
− Ramanujacharya says that a person is fortunate trough bhavaʹs whose karakaʹs are in
the 12th bhava. Also, Bhavartha Ratnakara says: If Shukra and Chandra are both in
12th bhava, the native will be fortunate through his mother and wife.
− Sanjay Rath says: If the karaka of the bhava where Rahu is placed is in the 12th
bhava, then the evils of Rahu can be checked by that graha.
− Grahas in the twelfth bhava give contrary results. (Jaimini Sutra 4.3.65)

Rules
Any graha in the 12th bhava is generally inauspicious because it becomes weak. Also,
bhavas under their rulership are weaken. For example, if the lord of 9th bhava is in the 12th
bhava, father can spring from poor family. Malefics in the 12th bhava cause defeat and
death. Benefics in the 12th bhava can be auspicious for certain segments of life, and itʹs the
best when Badakesh is placed here, because then it is the blessing of Shiva and then
badhak disappears. Then dasa of badhakesh gives huge prosperity. Lot of grahas in the

12th bhava give always big frustration and show huge losses. Also, many grahas in 12th
bhava is shadripu, shows sexual blemish.

Beside badakesh, sometimes is in the 12th bhava is well placed lord of the 8th bhava:
“If the 8th lord is in the 12th in combination with debilitated or inimical planets and the
lagna lord is strong, the person’s diseases will be destroyed.“ (Bhavartha Ratnakara,
Ch.13)

If lord of the 6th bhava is placed in same position (above mentioned) as lord of the 8th,
then a personʹs enemy will be destroyed.

There are special yogas which show predispositions of the native toward wasting. For
example, if the 12th lord from lagna or lagna lord is connected with lagna/lagna lord,
native is spendthrift.

Lagna shows that what native accepts, while the 12th bhava shows what native loses or
rejects.

12th bhava from any bhava, lagna, arudha or graha shows restriction, losses or giving in
regard to that bhava, lagna, arudha etc.

Any Graha in the 12th bhava from AL gives losses and expenses. Also, any Grahas
aspecting the 12th bhava from AL cause losses and expenses.

Malefics related with the 12th bhava or itʹs lord show source of expenditure.

“If the 12th bhava have more of malefic aspects, the native would suffer loss of money
frequently.” (Jataka Tatwa, 12th Viveka)

Surya, Rahu & Shukra influencing the 12th house show losses/expenses due to the king.
Guru aspecting or conjoining the 12th bhava shows expenses on account of taxes etc.
Mangal and/or Shani aspecting (or conjoining) the 12th shows losses through younger and
/or elder brothers. Budh aspecting or conjoining the 12th bhava indicates losses due to
cousins etc.

12th bhava and its aruda show what we are sharing with this world, if we are not wiling
to share then we will loose our wealth. Graha in the 12th bhava needs attention and
care, if we not give to that graha then we can loose through that same graha. Grahas in
the 12th from AL shows what we are losing by destiny.

Lord of the 12th bhava brings losses and sorrow in the bhava where he is placed. He is
acting like Shani, karaka for the 12th bhava.

On bases of bhava, lord of the bhava and karaka, and their placement in regard to lagna,

arudha lagnu etc. we should carefully measure role and complete effects of the 12th bhava
on our lives.

● The 12th bhava from lagna (Personality, Inteligence) is where we give our energy.

● The 12th bhava from Paka lagna (Applied intelligence) will show the focus of our
intelligence.

● The 12th bhava from Chandra lagna will shows the way what we think about our
partner/anuchara that is following us.

● The 12th bhava from Aruda lagna will show something material that is being given or
lost.

Etc...

“When the planet in the 12th bhava is a benefic and is associated with as well as aspected
by a benefic planet, and the lord of that bhava is weak and occupies its inimical or
depression sign, the person born will not have to spend his wealth. When the planet
occupying 12th bhava is weak, but its lord is in great strength, the person concerned will
dissipate his wealth. When planets of a mixed character are asociated with the lord of the
12th bhava, the person concerned will have expense of a mixed nature. ” (Jataka Parijata,
Adh.15, sloka 74)

Here Jataka Parijata suggests that benefics, or weak grahas in the twelfth bhava do not
cause expenditure. However, the lord of the twelfth bhava is very important as it shows
the extent of expenditure that you will be prone to make. If it is strong, the native will
spend a lot. If weak, then the opposite will occur.

“If the lord of a bhava occupies a favorable bhava from itself, then the effects of that bhava
will be full. If the lord occupies a favorable bhava from the lagna, the effects of that bhava
will be well experienced”. (Prashna marga, ch.4, sl.42)

Upon this above we can see that experience of the native (lagna, intelligence) depends on
the placement of the lord of the 12th bhava. For example, if the lord of the 12th bhava is in
5th bhava, native can acquire good experience through going abroad or gain a good
attitude toward giving, losses etc. Also, if the lord of 12th bhava goes to an unfavorable
place from the 12th bhava, then 12th bhava abides losses.

Grahas in the twelfth bhava, or joined its lord can show the source of expenses. Also, the
graha connected with the twelfth bhava, can show the source of income due to its
dhanargala on the eleventh house.

“Earnings will be through sinful measures if Vyaya is occupied by Shani, or Mangal, etc.,

12th bhava - meditation, spiritual practice

For the 12th bhava (Mina rashi in Kalpurusha) it is said that it is the place where
Maharishis (ancient sages) reside, who know all secrets of Creation. Fishes are symbol of
Mina rashi, which are belonging to the oldest life forms living in the depths of the oceans,
with their secrets which attract gods and demons to seek over there for the nectar of
immortality, Amrita.

The 12th bhava has huge potential for spiritual development. The 5th bhava shows mantras
and prayers, while the 12th bhava shows meditation, pranayama, and generally efforts for
attaining Moksha. If Ketu as Moksha karaka is related to the 12th bhava, that is very good
for obtaining sweetest fruit of the 12th bhava, the final emancipation, Moksha.

How mercifull a person can be we view in the 9th bhava, bacause it is the 10th (karma)
from 12th bhava (giving). So if there is a benefic in the 9th bhava and if he is aspected only
by benefics, then the native is charitable.

“If the lord of the 9th house is in his exaltation and be aspected by a benefic, the native
would be very liberal in giving alms.” (Jataka Tatwa, 12th Viveka)

The 9th bhava show our ideals. If this bhava is strong (lord exalted) and recieive shuba
aspects, then persons ideals is very high and dharmic, and lord of 9th bhava is acting like
Surya (karaka for 9th and 1st bhava), the great giver.

Meena rashi as the natural 12th bhava also shows giving and mercifulness. Hence, Jataka
Tattva states:

“If the Navamsa occupied by the Atmakaraka be Pisces, the native would give up
everything. (The native is endowed with a mentality of resignation of the worldly
possesions).”

12th bhava – Abroad

The 12th bhava shows going abroad and life abroad, because it is the 12th (loss, negation)
from the place of birth (1st bhava). The 12th bhava is far regions for which is karaka Shani.
Shows traveling in Cosmos, far distances... Trines to the 12th bhava (4th, 8th) influencing
going abroad also. Grahas in the 4th bhava keeping (benefics) or force (malefic) native to
stay in home or to go abroad, because having or not family peace and happiness (4th
bhava). Also, grahas in the 8th bhava stimulate departure abroad but in regard of the 8th
bhava, for example inheritance, healing, etc.

The 3rd bhava shows short distance travel and the 7th bhava shows long distance travel.
The 9th bhava and the 12th bhava show stay in a foreign land. RH and KT also promote
travelings and (i)migration, and also the karakas: Shukra (traveling) and Shani (furthest
regions). Also trines regarding to lagna make native stay home, and dustanas give
departure, specially Badhak sthana and Badhakesh.

Experience which native has abroad we can view by treating the 12th bhava as a lagna.

12th bhava - marriage, sexual pleasure

The 12th bhava is very important for marriage but not in the sense as 7th bhava
/partnerships, more as compatibility between partners. The 12th bhava shows having or
not pleasures in bed, sexual pleasures (Shukra). However, the most important link
between 12th bhava and marriage is based on the principle of giving and sharing. In the
highest sense, the 12th bhava shows what we share with the world, and when marriage is
concerned, it shows what we are prepare to give, what we are able to sacrifice for the sake
of community (marriage community). Nature of the graha on Upapada lagna (UL) shows
what is our experience in that interaction. Malefics gives painful experience, and native
can think that his giving is not evaluated enough, or that native canʹt cope with
requirements of UL. This can bring to the marriage problems or denial of marriage.

One of Sanskrit names for the 12th bhava is Anuchara or somebody who follow, follower or
predecessor. On the material level, marriage partner follows us, and on the finest level it is
Ishta Devata ‐ from the 12th bhava from Karakamsha. Arudha from the 12th bhava is
Upapada and represents the spouse. Shukra as Sthira karaka for spouse is very sensitive in
the 12th bhava. If it rules over bad bhavas, it can give loss of spouse. Like, lord of dusthana
in the dusthana gives Vipareeta rajyoga9, which is very good for material prosperity, but it
is very bad for marriage and it can give its breakage and loss of the spouse.

Benefics in the 12th bhava from Chandra are favorable for keeping marriage and family,
and malefics are not because they cause physically dissension between partners,
misunderstandings etc. For example: Shani can give cooling the feelings, Mangal ‐
conflicts or too much passion, etc. Ketu as Kula Devata10 also can cause problems but only
till the birth of the first child or in the first three years/months of marriage.

12th bhava – secrets, secret enemies

The 12th bhava shows secrets, hidden things and also conspiracy, assassination. The 6th
bhava is bhava of enemies and the 12th bhava represents secret enemies.

If lagna lord goes to the 12th bhava, person is restraint, has mysterious nature. If lord of the
10th bhava is connected to the 12th bhava, then it gives work connected with secret
organisations (Ketu) or services, spies (Rahu), etc. If there is no connection with the nodes,
person goes abroad because of a job.

12th bhava – isolations, prisons, restrictions...

Shani as karaka can give very bad effects as a consequence of our sins in the past. Isolation
which Shani shows can be positive, if we isolate ourselves to meditate (Ketu) and to
realize Ananda, bless of the pure consciousness (Shukra), and can be negative (Shani)
through jails and hospitals. In the 12th bhava we can be punished, but also there we can get
forgiveness and mercy (Guru, Mina rashi). Meditation (Ketu) is a true bliss because it
develops positive effects of the 12th bhava (rest, regeration) and reducing influence of
Shani (sorrow, stress) in our life. Recommendation for pacifying the grahas in the 12th
bhava is to fast on their days.

The 10th bhava (9th bhava, bhagya regarding to the 2nd bhava, eyes) and the lord of 10th
bhava, shows sight of the native. Also Surya represents right eye and Chandra left eye.
The 12th bhava shows left eye.

“If Surya is posited in Mina rashi in the 12th bhava, he causes trouble to the right eye of the
native. The left eye would be affected if Chandra was in the same position.” (Sanketanidhi,
sloka 33)

According to Jaimini sutras connection of Surya and Upapada lagne/Vyayapada gives

weaker sight.

Conclusion

The minute we are born, we have debts. That is a debt toward the whole world, debt that
we carry through many incarnation, and there is also a debt that we have towards our
forefathers and parents. We repay that debt either through:
a) marriage and having childrenʹs (Guru);
b) or through complete renunciation (Shani).

Without repaying these debts, there are no blessings and pacification of the forefathers,
and there is no Moksha. So, our debts are our greatest enemies.
The twelfth bhava shows how we are repaying our debts to the pitris and devas. Here our
spiritual maturity is tested… are we ready to give and sacrifice ourselves.

The important thing is this: to be able, at any moment, to sacrifice what we are for what we could
become. (Maharishi Mahesh Yogi)

Tattva in Mantra Śāstra: A Few Principles for Remedies

 A Study of Rāvaṇa’s Uḍḍiśa Tantra

Gati: The Direction of the Mind (Moon)

Once upon a time, many eons ago, at the time when Śrī had left the gods, Śiva blessed the High
Priest of the dark side, Śukrācārya, with the unequivocal Mṛta Sañjīvanī knowledge, by which
the asuras (demons) came back to life from the dead, irrevocably more powerful and supreme as
conquistadors. Shaken by this turn of events, the gods approached Lord Viṣṇu, who assuming the
form of a unique tortoise[1] assisted the devas (gods) in churning[2] the Milky
Ocean[3] whereby Amṛta, the Nectar of Immortality could be extracted. In this epochal exercise,
Viṣṇu used the magnificent Mandār Mountain as the churning rod and the Divine Serpent, the
multi-headed great Vāsuki, as the churning rope.

Viṣṇu arrived on the shores of the Milky Ocean with Garuḍa, having hauled Mandār on the way,
like a puny toy. Upon arrival, he bade farewell to Garuḍa and send him off, for Vāsuki would not
emerge even by mistake, as long as Garuḍa was present. In his supreme wisdom, Viṣṇu knew,
even the Divine Serpent Śeśa Nāga would tremble in the presence of the greatest eater of snakes.
Garuḍa is a bird, admittedly a divine bird, and so represented by the Sun, while Rāhu represents
snakes. Though the latter has the power to eclipse the former, the Sun is the one who exposes
Rāhu. Mantras of Garuḍa are therefore the supreme remedy for sarpa doṣa or those troubled by
serpents of all kinds. The simple mantra for warding of serpentine evils, om pakṣī svāhā is
chanted in reverese as kṣipa om svāhā, prempting Rāhu’s misdeeds of reversal. For whilst
chanting a mantra for cutting the bondage of snakes, Rāhu would do his utmost to reverse the
process. Kṣipa om svāhā would thus automatically become om pakṣī svāhā[4].

Both the devas and the asuras participated in the churning of the Kśīrasamudra, and after the
preliminaries were complete, Viṣṇu proceeded towards the head of Vāsuki, followed by the other
gods. The asuras, slighted at the thought that they had to occupy the lowly tail of the Great
Snake, ranted that the reputation of their birth and karma, prevented them from occupying such
an “inauspicious” position as the tail of a snake during the grand event of the churning of the
ocean. Viṣṇu smiled and without hesitation headed towards the tail of Vāsuki with the devas. For
he knew, that it was natural for the asuras to opt for the snake’s head as it represented material
enjoyment and abhorr the thought of sitting near the tail, which led to the spiritual path and
eventually towards emancipation.

The head of the snake was thus occupied by the asuras while the devatās sat on the tail.
Astrologically depicted, the head of the snake is Rāhu and the tail is Ketu. Jupiter, Sun and Ketu
are posited on the tail, on the mokṣa mārga (path of renunciation) while Saturn, Mars and Rāhu
are stationed at the head, on the bhoga mārga (path of material enjoyment). The Moon is
stationed at the centre of the snake, perfectly poised. It depends on the direction of the mind, as
to whether the Moon will veer towards Rāhu or Ketu, that is, is the mind moving towards a
material or a more spiritual path.

The churning of the ocean initially released a terrible poison, Kālakūṭa, which was subsequently
consumed by Śiva[5]. The act of churning affects the indriyas (senses) through this poison and
the indriyas in turn, have an impact on the mind. The different grahas aspecting the Moon thus
influence the mind through the indriyas. Once the mind is affected it becomes biased and it is no
more in perfect balance. It therefore calls for protection, and this protection is provided by
mantras. The ultimate aim of mantras is to detach the mind from the indriyas and make it move
towards Om. For Om is the one thought, and one vibration, the singular truth towards which the
mind should be focussed. This is the perfect mantra, the pure sātvik chant that makes one seek
out that unique vibration that is the source of all reality.

Mantras which operate at the level of the indriyas, deal with the material plane and are of three
types. They are rājasik by nature and can even be tāmasik depending upon the nature of the
mantra and the purpose of use. The mantras will work through the ārūḍhas as the mana works
through the ārūḍhas.

Table 1: Basic Structuring

Chhanda[6]: The Rhythm of Everyday Work (Sun)

The Sun, resplendent and glorious in his twelve forms, as the ruler of the day and the lord of the
grahas, is the controller of Time. The different kāla sankhyās or the measurements of time like
kṣaṇ, muhūrta, divasa, rātri, pakṣa, māsa, saṁvatsara, ṛtu, ayana and yugas are the different parts
of his amazing one-wheeled chariot. Without Āditya, there can be no dimension of time and no
order in the universe. The Sun’s basic measurement of time on earth is from sunrise to sunrise, as
it traverses the complete round of the twelve rāśis, demarcating the period into day and night,
aho and rātri.

The Sun executes the entire material work of the universe in seven chhandas, which are directly
connected to the seven days (vāra) of the week and the hours (horā and kāla) of the day. The
chhandas in the form of seven horses pull the Sun’s chariot through its course in the skies, across
day and night, the twelve months, the summer and the winter solstices. These seven chhandas are
gāyatrī, triṣṭup, jagatī, anuṣṭup, paṁkti, bṛhatī and uṣñik.

Material creations are associated with rasas (flavour) as everything is defined in terms of the
seven rasas. The seven rasas and chhandas correspond with each other as each chhanda activates
a rasa within us. For example, the gāyatrī chhanda activates the sweet or madhur rasa. Mantras
are set to the rhythm of these chhandas, which resonate to a certain vibration within the chanter.

Ṣaṭkarma[7]

The sixth house of the zodiac is replete with negative connotations both within and without the
native, of diseases, enemies, conflicts, litigation, battles, injuries and the ṣaḍripu[8] or the six
flaws of man, which are the internal enemies by which the mind is increasingly attached to the
indriyas. One can control and eventually eradicate these ripus or internal enemies by changing
the guṇa of the mind through mantras. Similarly, the evils of the sixth house can be mitigated
and sometimes conquered through remedial intervention.

Daśānana or the ten headed demon king Rāvaṇa, in his magnum opus, Rāvaṇa Saṁhitā, (which
is a veritable treasure of astrological nuggets and secrets of mantra śāstra), wrote the Uḍḍīśa
Tantra, a unique book on remedies. Rāvaṇa’s tremendous knowledge and his devotion to Lord
Śiva are legendary, and it is by appeasing the Trident-holder that he acquired his brilliant
knowledge of the mantras. Prior to embarking upon his battle with Śrī Rāma, Rāvaṇa prayed
intensely to Śiva and the great lord himself imparted this special knowledge of mantra śāstra to
Rāvaṇa in his own words, which he in turn, penned under the title of Uḍḍīśa Tantra.
The Uḍḍīśa hinges on the principle of the five elements or the pañca tatvas, hinting that when
there is a tatva imbalance in the horoscope it may be rectified by the correct remedial measure.

Śiva begins his discourse to Rāvaṇa by classifying mantras into six categories, which he calls the
ṣaṭkarma or the six kinds of action.

Table 2: Shatkarma
Śānti is the best and the only sātvik karma and should be performed at all times and for all
purposes. It can pacify malefic planets (krūra graha doṣas), remove disease, restore health and
give hope and peace to the dejected and depressed. Vaśīkaraṇa includes the entire gamut of
mohana mantras, used to attract another person, especially those of the opposite sex. It is not
recommended that these methods be resorted to ensnare another human being as it is not based
on true emotions between two people and may wean off after the effect of mantra wears
out. Stambhana is the power to freeze someone into inaction and can stun a person’s speech or
any of his bodily functions. Vidveṣaṇa creates rifts and enmity between people, often among
couples, business partners, family members and friends. The next two karmas are tāmasik in
nature. Ucchāṭanaare extremely tāmasik mantras and can harm a person seriously by expelling
him (ejection) from his home, office, or country. Māraṇa is the worst karma any human being
can perform, that is killing or robbing someone of his life including a trail of destruction.

While reading the Uḍḍīśa, it must be kept in mind, that Rāvaṇa received this knowledge
immediately before he waged his final war with Rāma. He had received it as an answer to his
request of learning techniques for this specific purpose, i.e. to destroy the huge Vānara Senā or
the Monkey Troops, who had amassed in hordes across the waters of the Indian Ocean, led by
the King of Ayodhyā himself, the great Śrī Rāmachandra and his brother Lakṣmaṇa. It then
becomes clear as to why there are mantras for death and destruction, of parting the waters, of
flaming houses, of creating enmity and separation between people, of mohana or attraction
mantras, which were probably used to deploy women spies in the enemy camp.

This is a tantra designed specifically for the purposes of war and it is apparent that these war-
designed principles spilled over in the later days to form the substance of tantra based mantra
śāstra and incorporated into the daily lives of people. Hence rājasik and tāmasik mantras
designed for war and politics, came into vogue for common usage. Such mantras are prescribed
ad lib by many astrologers in the modern era as remedial measures. Nevertheless, it conceals
some high principles of mantra śāstra and it would be our task to glean it out as the swan weans
the milk from the water.

Table 3: The Deities of Shatkarma

Table 3 details the deities, direction, time, season, day, nakṣatras, tithis and lagnas appropriate
for carrying out these ṣaṭkarmas. This seems to follow a predictable pattern. Riktā tithis like
amāvasyā and kṛṣṇa caturdaśī, directions like Naiṛṛtti (the inauspicious southwest ruled by Rāhu)
and Vāyu (the west ruled by Saturn), days like Saturdays and Tuesdays and the predominance of
malefic planets are suggested while performing tāmasik karmas. Sātvik and more benign karmas
are suited for Thursdays, Wednesdays and Mondays, tithis like pūrṇimā, pañcamī and tṛtīyā, and
directions like the Īśāna, which is ruled by Jupiter and is the best for knowledge, spirituality and
blessings. The interesting lesson here is on the suggestions about time. The six seasons are
mapped onto the day starting at local sunrise, with each season being allocated four hours each.
This has been worked out in Table 3 using a default sunrise time of 6 a.m.

Bījas in ṣaṭkarma

Table 4: Tattvas and Shatkarma

Tattvas in Mantras
The Uḍḍīśa provides corresponding bījas, āsanas and mudrās to the ṣaṭkarmas. Bījas such
as namah and svāhā are used for śānti karma and sātvik mantras and remedial measures,
while huṁ, the damana or suppression bīja, is used for removing evils, dangers and for tāmasik
activities. Mantras are classified as masculine, feminine and neuter as well; with feminine
mantras having a svāhā ending, neuter mantras have a namah ending while masculine mantras
end with huṁ phaṭ. Āgneya (fiery, hot) mantras end with oṁ. Mantras, which have the
chandrabindu, are saumya (cool, peaceful) mantras. If a saumya mantra has a phaṭ in the end, it
becomes an āgneya mantra, and if an āgneya mantra has a namah in the end, it becomes
a saumya mantra. The form of the deity to be worshipped, their colour, posture and appearance
are vividly described in the Uḍḍīśa for each of the karmas to be prescribed.

Table 5: Tattvas and Worship in the Paramparā

Tattvas are crucial for worship and remedial measures. The ṣaṭkarma in the Uḍḍīśa are
associated with the five elements of water, earth, fire, wind and ether. Such karmas are
performed when the corresponding tattva is rising. Tattvas are of a span of 6 minutes each and
there are 240 tattvas in a day. Each day has 8 yamas of 3 hours each. Each yama is divided in
two kāla of one and a half hours. Hence, in a day there are 16 kalas. Each kāla is divided into 15
tattvas each having a span of 6 minutes. From sunrise to sunset, there are 120 tattvas and from
sunset to sunrise, there are another 120 tattvas. The tattvas are mapped starting from the lord of
the day in the order of jala, agni, pṛthivī, vāyu, ākāśa. Therefore, for a Monday, the starting tattva
would be jala, as the lord of the day is a jala tattva planet. The second set of 15 tattvas start in
reverse.

However, the paramparā and most traditions in India, teach a different set of bījas corresponding
with the five tattvas, and the necessary remedial karma attached with them. The five planets with
physical bodies, with the exception of the nodes and luminaries, are associated with these five
elements. When any of these tattvas are afflicted in a chart, mantras with the appropriate bījas are
to be chanted and remedial measures that incorporate the karma associated with the afflicted
tattva should be performed. For example, if agni tattva is afflicted in a horoscope, then the native
should be advised to light a lamp, above other worship rituals. Those who have an afflicted jala
tattva should utilise water in worship rituals. Bowls of pure, clean water, sweetly perfumed and
laced with sandalwood and camphor may be kept in the alter. It would help to remove the
blemishes on many a jala tattva planet in a chart. Mantras can also be chanted putting one’s hand
over vessels of water and then drinking it.

Lighting of the lamp per se, is an important ritual for any worship and remedial measure. The oil
in the lamp is the body and hence is a crucial indicator for remedies pertaining to health issues.
The wick is the ātmā. If the wick burns completely it shows that the native has completed his
karma, if half of the wick remains, it shows that some karma is to be completed. The fire is the
longevity. Offering flowers to the deity, can remove vidveṣaṇa, as when the ākāśa tattva is
vitiated, enmity between people arise.

Digbala and Tattvas

There are two kinds of digbala; one from the lagna and the other from the ārūḍha lagna. The
lagna shows physical direction while the ārūḍha lagna shows the ayana or the goal of life. The
planets getting digbala will indicate a strong ayana. The tattvas are used for remedial measures to
achieve these ayanas and to rectify it when it is weak and afflicted. The ayanas are mapped into
the four kendras:

Table 6: Dig and Ayana Bala

Saturn gets digbala in the seventh house and is to do with the kāma ayana, which is to do with
relationships, and desires in general. Saturn rules vāyu tattva, and in the case it is afflicted,
worshipping Śiva and doing karma associated with vāyu tattva like burning many incense sticks,
lighting a mustard oil rather than a ghee lamp, are recommended remedial measures. Moon and
Venus gets digbala in the fourth house of mokṣa ayana, the abode of jala and the domain of
sātvik karma. This is relevant for one’s spiritual life and śānti karma.The two planets, which get
digbala in the lagna, are Jupiter and Mercury. The lagna represents the dharma ayana. Dharma is
at a dual level. One is at the level of the material/physical world based on the pṛthivī tattva of
Mercury. This is governed by Gaṇeśa. The other is the sanātana dharma of the world ruled by
sarvavyāpakeśwara Viṣṇu and hence indicated by Jupiter (Ākāśa), and in this form he is
Nārāyaṇa. Hence, Gaṇapati and Nārāyaṇa are the two protectors of dharma. The dharma of the
lagna is the ayana of man, which is Nara (man) + Ayana (goal). Sun and Mars get digbala in the
10th house, which is associated with agni tattva. The tenth house, which is the throne of the
horoscope, is concerned with work and income, wealth and success. This is to do with artha
śāstra, which is concerned with the land and the world. The work performed is converted to
energy and money. Problems in this area can be rectified by balancing the Agni tattva and
making it positive. A strong and positive Agni produces a fabulous worker. Both Śūrya and Śiva
can be worshipped to strengthen the Agni tattva and for purposes of work.

Examples

Chart 1: Agni Affliction

This example is a severe case of Agni tattva affliction. The native has Scorpio rising and an
exchange between Sun and Mars, the lagna and the 10th lords. Both the houses have signs and
lords, which are Agni tattva. Sun is strongly afflicted, not only by this exchange, but also by the
aspects of Mars, Saturn and Rāhu. This affliction is so intense, that the Agni tattva is not only
imbalanced but vitiated so that the potential of a Sun in a lagna or a tenth lord in lagna, which
promises brilliance and superb working and executive abilities, threatens ruin. Among the jala
tattva planets, Moon is conjunct a vāyu tattva malefic in a Mercurial sign. Venus is marginally
more beneficial in exchange with Jupiter, although it is not well placed in the second house.

Sun has digbala in the tenth house from ārūḍha lagna, so remedial measures were prescribed to
alleviate his problems. It took almost two years for him to undergo this transformation and
realise his potential. He was first prescribed the Agni Gāyatrī from the ṛg Veda. He had to do it
with his hand over a copper (Sun) pot of water each morning at sunrise. He is a meticulous and
conscientious person, so he performed the remedies diligently and with faith. After a few
months, he was able to extricate himself from an undesirable relationship, as Agni gave him the
power to ‘see’ the reality of certain events. It would be good to observe that the Upapada lagna is
with the ārūḍha lagna. After a year, he was prescribed a second remedy; that of the śakti of his
lagna lord Mars. This was hard penance and he lived in near seclusion and in perfect celibacy,
following the remedy assiduously. After this year completed, he found his life partner and
became tempered and calmer in mind and in behaviour. He also made some achievements in
tenth house matters, including the publication of a book at a tender age, which gave him name,
fame and reputation.

Chart 2: Mercury Remedy

This chart has afflicted jala tattva, with Ātmakāraka Venus involved in a terrible curse of the
spouse in the fifth house of love and affection, conjunct Mars and Rāhu. Moon is in Bharaṇī
nakṣatra eclipsed by Ketu and aspected by Mars, Rāhu and Saturn. Moreover, both these jala
tattva planets are a part of the Kāla Sarpa Yoga. A remedial measure for Venus was suggested to
him but he was reluctant to do it. Vāyu tattva is strong in this native, with lagna lord Mercury
forming a beautiful Bhadra Mahāpuruṣa Yoga in the fourth house. Mercury has digbala in the
ārūḍha lagna, so he was prescribed a very high and spiritual śakti worship of Mercury. There
were many obstacles in his receiving the mantra and the remedy instructions and although a
spiritual person used to doing various spiritual practices, he could not really tune in with this.
Once he started, in however imperfect form, he got immediate results by obtaining an impossible
loan to buy a beautiful house ensconced in a lovely garden (Virgo). Hence, Vāyu tattva was
activated for remedy to temper the mischief of Rāhu and the nodes in his chart. It is an important
reminder that Mercury and Rāhu are posited opposite each other in the Kālacakra, and it is only
Mercury who can crush Rāhu.

Astras in Akṣaras
An important facet of prescribing mantras is choosing the best mantra for the deity based on the
weapon the deity likes to wield. Chakra as weapons are used for all activities, the lotus for śānti
karma, bhūśuṇḍi for māraṇa, daṇḍa for ṅvidveṣaṇa, kartari for breaking others mantras, sūcī for
separations, kuliśa for madness, nārāca for breaking into the enemy’s army, śṛṅkhal for and so
on. For example, all dvādaśākṣarī mantras have the chakra as the weapon. Hence, the best
dvādaśākṣarī mantras are that of Viṣṇu, as Viṣṇu holds the chakra and raises the Sudarśana to
protect the native. The Sudarśana is the 12-spoked wheel of the Bhā Chakra. Fifteen akṣara
mantras have the bhūśuṇḍi as the astra, and the most powerful of them all is the one for Kālī.
She, who will wield the bhūśuṇḍi to destroy the Mithuna bhāva, which is sexuality and hence
perfect celibacy is required for māraṇa tantra. One of the perfect celibates was Hanumān, who as
an avatar of Rudra, deployed vāyu tattva to set Lankā in flames. Although Hanumān holds the
gadā or the mace in his hands, the 15-akṣara mantras of Hanuman have the hidden power of the
bhūśuṇḍi behind the gadā. In effect, his gadā ‘acts’ like a bhūśuṇḍi rather than a gadā. Sixteen
akṣara mantras have the lotus as the weapon. The lotus symbolises the hṛdpadma, or the heart
lotus, the abode of the Inner Self, the sanctum sanctorum of the Paramhaṁsa. The best 16-akṣara
mantra is that of Śrī, the undisputable ṣoḍaśī mantra, for it is only with the 16-akṣara mantra that
the lotus blooms in the hṛdaya padma, so that the dirt of evil blocking the iṣṭa in the heart will be
removed. Other weapons for mantras are in the table below:

Astras help in the determination of the best mantras. Since dvādaśākṣarī mantras hold chakras as
their weapons, the best dvādaśākṣarī mantras are Viṣṇu mantras. We therefore recommend 12
akṣara Viṣṇu mantras as iṣṭa devatā mantras. In the example given below, Mercury is the iṣṭa
devatā, so one has to decipher a 12 akṣara mantra for Viṣṇu, in this case, the form of Viṣṇu is
Ugra Madhusūdana and the mantra is oṁ namo bhagavate vāsudevāya. For in the Bhagavad
Gītā Kṛṣṇa says, “In whatever form you shall worship me, in that form I will come to you.” One
can choose any form of mantra for the Dharma Devatā, depending on the ayana or dhāma of the
native and it need not be Viṣṇu mantras exclusively.

Table 7: Weapons of Mantras

The fourth house is the heart lotus or the hṛdaya padma. The fourth from the Kārakāṁśa is the
Mātṛ Bhāva, and is ideal for choosing the highest śakti form. The highest form of śakti is Śrī
bearing the lotus, which is the ultimate aim of all mantras. Sātvik forms will have the lotus
holding mother in the background, as the most important and the only reality is the lotus.
Everything else other than the lotus is an illusion. The Goddess or the Divine Mother, in her
compassion, allows us to see whatever form we wish to see her. With the ṣoḍaśakṣarī mantra,
She lifts the lotus. The secret of the ṣoḍaśī vidyā is Brahma rakṣā, and when this is disturbed,
one’s gati or direction in life is spoiled.

Example
Chart 3: Dvādaśākṣarī Mantra

Mercury is the planet representing the iṣṭa devatā, being 12th from the Kārakāṁśa. The best iṣṭa
devatā mantra is a Viṣṇu or a Viṣṇu avatāra mantra, for which one always opts for a dvādaśākṣarī
mantra, as the 12th house is the house of mokṣa wherein lies the paramam padam of Viṣṇu.
The Uḍḍīśa reveals that it is also because the astra for 12 akṣara mantras is the chakra, the
weapon held by Viṣṇu to protect the native. The deity of Viṣṇu represented by Mercury is Ugra
Madhusūdana and the mantra for it is Om Namo Bhagavate Vāsudevāya.

Chart 4: Dharma Devatā

Dharma Devatā deities need not be Viṣṇu mantras. In the above example, Jupiter is the planet
placed in the ninth house from Kārakāṁśa, making it the planet representing the dharma devatā.
Jupiter in general represents divinity in a horoscope[12], and specifically depicts a superior form
of the deity, in this case, MahāViṣṇu or Sadāśiva, the ākāśa tattva manifestation of the Supreme
Being. In this example, Jupiter is in Pisces, a jala tattva sign, particularly representing the ocean.
Therefore, the form of Viṣṇu should be a higher, ākāśa form associated with a water body or a
ocean. The chosen deity for the native is Jagannāth, the nirguṇa form of Nārāyaṇa Viṣṇu,
situated on the shores of Bay of the Bengal in the eastern coast of India. Since the deity chosen is
that of Viṣṇu, a 12-akṣara mantra of Jagannāth was given to the native, which worked wonders
for the native. The reason for opting for a Viṣṇu mantra for the native is strengthened by the
yoga of Moon-Mercury in the rāśi chart; Moon is the fifth lord exalted and conjunct Mercury, the
Ātmakāraka.

References:

[1] Kurma avatära.

[2] Samudra manthan

[3] Kñirasamudra

[4] For more mantras of Garuòa, see the Garuòa Puräëa.

[5] Hence, one of Çiva’s names is Nélakaëöha or the Blue-throated One.

[6] The literal meaning of chhanda is rhythm.

[7] The conference is taking place while Jupiter is transiting Virgo, the sixth house of the
Kälapuruña. This paper is therefore focussing on the ñaökarma or the six types of remedial
measures with respect to mantras.

[8] Käma (desire), Krodha (anger), Lobha (greed), Moha (illusion), Mada (arrogance) and
Mätsarya (envy).

[9] The time is calculated from local sunrise. Default sunrise time of 6 a.m. is used here.

[10] The bhoga offered is called naivedya.

[11] Gandha means smell or perfumed products like sandalwood paste, camphor, aguru that are
ritually used in a Hindu worship.

[12] Praçna Märga

Share this:

 Click to share on Twitter (Opens in new window)

 Click
Determination of deity
The determination of the deity is to be done in two stages. First is to determine the guiding deities of the native. These are the three of Iṣṭa Devatā or
the deity guiding the individual soul towards emancipation, the Pālana Devatā or the deity guiding him in the present life to improve his life and
surroundings and the spiritual master or Guru Devatā. These three form the primary tripod of his life and are akin to the Sun (natural significator of
soul), Moon (natural significator of mind and the well-being in this life) and Jupiter (natural significator of pāka lagna and Guru) respectively.

Second is to determine the immediate problem and offer a solution. The second would be a short-term remedy that is really not going to help much in
spiritual development, but is vital to establishing faith in God. All Jyotiṣa are advised to tread very carefully in this region of remedial measures as in our
anxiety to help we should not end up doing bad karma.

Ātma: Iṣṭa & Dharma Devata

Mahārisi Jaimini advises us to examine the ninth & twelfth houses from Kārakamsa to determine the worship. The ninth house rules dharma whereas
the twelfth house rules moksa or emancipation. As far as the Ātmakāraka is concerned, its main objective is to attain moksa and the Iṣṭa Devata of a
person is seen from the strongest planetary influence on the twelfth house from Kārakamsa. Similarly, the Dharma Devata is seen from strongest
planetary influence on the ninth house from Kārakamsa. Unlike the Iṣṭa devata, the Dharma Devata helps a person to attain the ideals and objectives
that the soul aspires for in this life, to achieve the desires of the present incarnation.

Strongest planetary influence

Step 1: Planets placed in the sign: The strongest planetary influence on the twelfth house is seen from the placement of planets in it. If more than one
planet is placed therein, then their placement in Exaltation/own house etc should be considered failing which, their longitude (in the rashi chart ignoring
signs) is to be considered and the one with the highest longitude is to be declared the strongest, which shall determine the Iṣṭa devata.

Step 2: Planets aspecting the sign: If there are none in the twelfth house, then the planetary aspects on the second house should be determined. In
this case, the aspects of the signs alone are to be used, as the deities do not exist in a “human body”. If more than one-planet aspects, then the
strongest amongst them should be considered. It maybe noted that planetary aspects indicate directions to the deity and not the deity itself.
Step 3: Lord of the sign: The lord of the house should be considered. If there are two lords, then the stronger of the two shall determine the Iṣṭa devata.

Footnotes
1.The sign occupied by lagna lord
2.Jaimini’s Upadesha Sutra: 2-1-68
3.Sign occupied by the Ātmakāraka in the Navamsa

 Click to share on Facebook (Opens in new window)

 Click to

Every part of this creation is a Guru, a teacher and the soul is constantly learning new lessons and refining the knowledge of older lessons in its
constant interaction with the other souls or the super soul. The Rig veda teaches that the penultimate objective of every jivātma (living being – having a
soul) is the param padam of Visnu. The Iṣṭa devatā will finally be a Visnu avatāra although various deities could be guiding the native during this
search for the ultimate truth depending on the influences in the twelfth (moksa) and ninth house (dharma) from kārakamsa.

Visnu means ‘sarva vyāpakeshvara devatā’ or He Who is everywhere, in every being – big & small, animate & inanimate, in every form or manner. He
permeates every part of the creation and the creation is a part of Him. This is the essence of the ākāsha tatva that is present everywhere and has a
tendency to bind or keep things (parts) together. This is of satva guna and is not differentiated. It is this ākāsha tatva that is present in all signs and
makes them work together in harmony. It keeps the parts of the body together. It is the cause and controller of the buddhi. Parasara explains that a
predominance of this tatva is present in people born in hamsa mahāpurusa yoga (Jupiter) and causes them to worship Visnu. Thus, the Iṣṭa devatā &
dharma devatā is Visnu.

The Iṣṭa devatā mantra given below are based on my present level of understanding of the Bhagavatam and others should consult their Diksha Guru
for their mantra. The Dharma mantras should be learnt from bonafide Diksha Guru’s. I am qualified to give the Gayatri mantra only and not the Yuga
mantras. The latter are the foundation (four legs of Dharma). These mantra are known as (a) Mahāmantra for kali yuga Rasi (b) Gopāla mantra for
dvapara yuga rasi (c) Rāma tāraka mantra for treta yuga rasi, and (d) Narāyana mantra for satya yuga rasi.

Table 5: Visnu avatāra (Parāsara) for Iṣṭa devatā

Graha Avatāra Mantra

Sun Rāma om namo bhagavate rāmacandrāya
om namo bhagavate rāmabhadrāya
Bīja: śrīṁ om śrīṁ namo bhagavate mahārājāya
Moon Kṛṣṇa om namo bhagavate vāsudevāya
om namo bhagavate jagannāthāya
Bīja: klīṁ om klīṁ namo bhagavate jagannāthāya
Mars Narasiṁha om namo bhagavate nṛisiṁhāya
Bīja: kṣroṁ om kṣroṁ namo bhagavate nṛisiṁhāya
Mercury Buddha om namo bhagavate balabhadrāya
Bīja: hlīṁ om hlīṁ namo bhagavate balabhadrāya
Jupiter Vāmana om namo bhagavate śrīvāmanāya
Trikuṭa bīja om bhūrbhuva svaḥ trivikramāya nāmaḥ
Venus Paraśurāma om namo bhagavate ṛṣikeśāya
Bīja: hrīṁ om hrīṁ namo bhagavate ṛṣikeśāya
Saturn Kūrma om namo bhagavate akūpārāya
Bīja: krīṁ om krīṁ namo bhagavate akūpārāya
Rāhu Varāha om namo bhagavate śrivarāhāya
Bīja: bhū om bhūr-namo bhagavate śrisūkarāya
Ketu Matsya om namo bhagavate mahāmatsyāya
Bīja: slīṁ om slīṁ namo bhagavate mahāmatsyāya
Jaimini adds that if Ketu the moksa kāraka is in the ninth or twelfth houses from kārakamsa, then the native aspires for final emancipation. Further, if
these signs are Pisces or Cancer (the natural moksa trines), the indications of spirituality are a strong influence.

Thus, the ninth house from the AK is the most vital deity who guides him in achieving the objectives of his nature – this is the dharma devatā. Yet, the
real achievement is to lose the “self” identity of the soul so that in can merge in the consciousness of godhead. This is self-undoing and is seen from
the twelfth house. From the Kārakamsa, the deity seen in the twelfth house becomes the Iṣṭa devatā as it guides the soul towards the high spiritual
ideal. This deity should be favorable; else, the entire voyage of this life could become meaningless.

Footnotes
4. Jaimini’s Upadesha Sutra shloka: 2-1-69
5. Jaimini uses the terms “kriyā” and ” cāpa” to refer to the signs, which by the katapayādi varga are Pisces and Cancer. Some translators have
preferred “Aries” and “Sagittarius” as the direct translation of the terms instead. (Stanza 2-1-70)

 Click to share on Facebook (Opens in

“Trikone pāpa dvaye māntrika ” implies that if two malefic planets are in trines to kārakamsa the person is a māntrika implying knowledge of mantra shastra and/or
powers of invoking the supernatural by magical formulae.

The m number of malefic planets influencing the trines can be four and give this 100% strength. This will decrease to 75% for three, 50% for two and so on. The
knowledge grades can be tāntrika, yāntrika and māntrika respectively. Tāntrika is derived from the word “tan” or Body and “trai” to control. Thus, a tāntrika can
control the bodies of others or influence then in a positive or negative manner. Yāntrika is one who uses implements and drawings (yantra). Māntrika is one who uses
Mantra alone. These are also grades of knowledge of the occult. The point to be noted is that this only gives the extent of occult and spiritual knowledge. How is this
knowledge going to be used is the next question.

• “Pāpadriste nigrahaka”: if malefic planets also aspect these malefic planets in trines (or if at least three malefic planets are in trines), then the native has the powers
to summon spirits, grahas etc by using magical formulae.
• “Subha driste anugrahakaù”: if benefic planets aspect, then this knowledge shall be used for the welfare of all. It should be carefully noted that the benefic in
question is not in direct conflict with a malefic involved in the yoga. Jaimini explains this point with some examples. If Jupiter and Rahu conjoin/ aspect the trine, then
the native indulges in black magic or maybe subject to the same. Dental problems show up in the latter case as a symptom. If Saturn and Jupiter conjoin/aspect the
trine, then both the native and the enemy are destroyed i.e. the native could die fighting for another person or self.

The noteworthy point is that whatever planets are in trines to the kārakamsa, they will take the native towards spirituality. Natural malefic planets are normally
inclined to take the native away from the higher spiritual truths, but if they are in trines to the kārakamsa, they will follow the diktat of the ātmakāraka and steer life
towards realization of the spiritual self. Consider Mars in a situation of extreme anger – if such a Mars is in trines to kārakamsa, the native will never use violent
methods, and will instead look for magical formulae or other means like a coral ring to counter the negative influences. If a natural benefic planet aspects the
ātmakāraka, the native uses this knowledge for the welfare of others as well.

While giving the list of deities for planets from the Sun to Ketu, Jaimini adds that if Saturn is ill placed in a malefic sign in the ninth or twelfth house from the
kārakamsa, the native worships devils and indulges in other forbidden acts like black magic. Venus similarly placed also makes the native indulge in black magic
involving the act of sexual intercourse etc.

Footnotes
6. Jaimini’s Upadesha Sutra shloka: 2-1-83
7. A person adapt at Mantra shastra.
8. Jaimini’s Upadesha Sutra: 2-1-

Book Standard Reading

Lagnāmsa is Scorpio, the secret sign showing abilities for occult studies with Venus & Ketu in trines indicating the tapasvi (penance) yoga. However,
the absence of the aspect of Saturn on lagnāmsa shows the lack of renunciation and the tapasvi yoga is to that incomplete, but will give the ability of
Venus for penance and of Ketu for the occult studies.

With these abilities confirmed, examine the kārakamsa, which is Virgo (Mercury is the ātmakāraka placed in vargottama in Virgo navamsha). Two
malefic planets Rahu & Sun (eclipse combination) are in trines to the kārakamsa indicating that the native is a māntrika. Jupiter is placed in debility
(vargottama) in Capricorn afflicted by these malefic planets. The Guru- candāla yoga indicates that the knowledge could be used for evil purposes like
killing enemies (human beings). The aspect of Venus (natural benefic) on the kārakamsa tends to mollify and make him use the knowledge for good
purposes.

Not getting into the misuse of the knowledge, when in jail the native announced that Ganesha would drink milk at all temples and urged people to offer
milk. A strange phenomenon occurred when on the 21 September 1995 millions of people all over the world reported that they offered milk to various
Ganesha idols and that all of them drank the milk. There was some controversy, but it is noteworthy that the native was under Saturn dasha, Ketu
antardashas, Venus pratyantara dasha, Rahu süksma dasha and Jupiter prāna dasha. The involvement of the first three planets Saturn, Venus & Ketu
in the tapasvi yoga shows that the native would have done some sort of a penance to achieve this miracle of sorts, and the involvement of the Rahu &
Jupiter combination shows the use of his powers as a māntrika.

Pālana Devatā
The Pālana Devatā is signified by the Moon and is responsible for guiding the activities of the members of the family in their material life. He looks after
the individual during the present birth. Jaimini spells out the method of locating the deity in the sixth from the Amatya Karaka (in the Navamsa) in the
same basis as the twelfth from the AK. It is for this reason that the profession of the parent was advised to the natives in days of yore. However, in
modern day charts, this feature may not be present and the Pālana devatā will have to be determined for each chart. This deity should be favorable for
good livelihood and financial success.

Footnotes
9. Amatya Karaka is the second among the Chara Karaka in the eight planet scheme. Jaimini teaches ‘amatya dāse caivam’.

 Click to share on

Table 6: Planets & deities

Planet Parāsara Jaimini Harihara et.al.
Sun Agni Shiva All signs shiva
Dual sign: 1st dreskāna Ganapati
Dual sign: 2nd dreskāna Skanda
Moon Jala Gauri Strong Gauri
Weak Kāli
Weak in Mars sign/amsa Camundā
Mars Skanda Skanda Male signs Skanda & Bhairava
Female signs Camundā, Bhadrakāli etc.
Mercury Visnu Visnu Movable & dual signs Visnu avatāra
Fixed sign: 1st dreskāna Rāma
Fixed sign: 2nd & 3rd dreskāna Krisna
Jupiter Indra Sambashiva All signs Mahāvisnu, Jagannath
Venus Saci Laksmi Satva signs Annapürna
Rajas signs Laksmi
Tamas signs Yaksi
Saturn Brahma Visnu All signs shāsta & krita
Rahu Durgā All signs Sarpa (snake deity)
Ketu Ganapati All signs Ganapati

Footnotes
10.Skanda is Kartikeya, the warrior son of Shiva.
11. The Satwik planets are the Sun (Leo), Moon (Cancer) and Jupiter (Pisces & Sagittarius). The Rajas Planets are Mercury (Virgo & Gemini) and
Venus (Taurus & Libra). The Tamas Planets are Mars (Aries & Scorpio) and Saturn (Capricorn & Aquarius). This should not be mistaken with the
natural nature of the signs on the basis of Movable (Rajas), Fixed (Tamas) and Dual (Satwik).

Guru Devatā
The navamsha sign of the bhrātrikāraka itself is seen for the Guru devatā or spiritual guide & teacher of the chart. The Guru(s) are indicated by the
bhrātrikāraka as well as the planets conjoining and aspecting it in the navamsha. These Guru(s) would be teaching dharma, jyotisha and/or such
subjects related to spirituality (Sun) or vedāìga (Jupiter). Guru(s) in other areas are to be seen in other divisional charts. The strength of planetary
influence on the concerned house should be seen on the basis or rules given above.

 Click to share
Meaning of ARGALA
Argala (Blocking or Intervention)

In addition to the influence caused by planets with graha drishti and rasi drishti, there is another influence called “Argala”. Argala is a very important
concept in Vedic astrology. Argala on a house shows the influences that intervene in its affairs, decide some parts of it and close the bolt on it, so to
speak. Planet having rasi drishti have a small influence. Planets having graha drishti have a more concrete influence. Planets with argala simply decide
some parts of the matter signified by the house. The influence caused by argala is decisive.

A planet or house in the 2nd, 4th and 11th houses from a planet or house causes primary argala on the latter. Argala by a benefic planet is called a
“subhaargala” (benefic intervention) and argala by a malefic planet is called a “paapaargala” (malefic intervention). This simple concept can be better
appreciated if some examples are given.

The 4th house stands for education. The 2nd, 4th and 11th from the 4th house are 5th, 7th and 2nd houses respectively. One’s intelligence (5th),
interaction with others (7th) and and overall character and samskara (2nd) make or break one education. If Jupiter is in 5th house, he will give
intelligence and his subhargala (benefic intervention) on 4th will help one’s education. If Rahu is in 5th house, his papargala (malefic intervention) on
4th will cause obstacles in one’s education by way of poor intelligence. Similarly, benefics and malefics in the houses causing argala cause good and bad
intervention. Basically, the point is that intelligence, interaction and samskara are the things that decide one’s education. They have a decisive role.

Let us take another example. Short journeys are seen from the 3rd house. What are the things necessary for a journey? One needs a vehicle (4th). One
may need someone to serve one by driving the vehicle. Servants are seen from 6th. So, no wonder the 4th and 6th houses cause argala on the 3rd house,
being the 2nd and 4th from it respectively! If one has papargala on 3rd from 4th, it may show trouble to the journey because of the vehicle. If one has
papargala on 3rd from 6th, it may show trouble to the journey because of the driver.

Let us take another example. Domestic harmony, comfort, well-being and happiness are seen from the 4th house. What are the things that can make or
break domestic harmony? Of course, wife, children and other family members! Each of them can intervene in one’s domestic harmony. No wonder the
5th, 7th and 2nd houses have an argala on the 4th house (being the 2nd, 4th and 11th respectively from the 4th house)! If a malefic in 5th has papargala
on 4th, it may show domestic clashes and lack of sukha (comfort/happiness) on account of a child. If a benefic in 7th has subhargala on on 4th, it may
show domestic happiness due to a caring partner.

Apart from the 2nd, 4th and 11th houses from a house, the 5th house from a house has a secondary argala on it. In the case of learning, argala of 8th
house on 4th (8th is the 5th from 4th) shows the influence of hard work in learning. Hard work is another decider. In the case of journey, argala of 7th
house on 3rd house (7th is the 5th from 3rd) shows the influence of partners in a journey.
Virodhargala (Obstruction)
Virodhargala shows the obstruction of argala. Planets and houses in the 12th, 10th, 3rd and 9th houses from a house or planet cause virodhargala and
obstruct the argala on it from the 2nd, 4th, 11th and 5th houses from it (respectively). For example, let us say Mercury, Jupiter, Venus and Saturn are in
Ge, Pi, Ar and Vi respectively. Saturn is in the 4th from Mercury and Ge and he causes argala on them. With Saturn being a malefic, this is a
paapaargala (malefic intervention). But Jupiter is in the 10th from Mercury and Ge. So he obstructs Saturn’s argala and averts the troubles. Venus is in
the 11th from Mercury and Ge and so he causes argala on them. With Venus being a benefic, it is a subhaargala (benefic intervention). If Le (3rd from
Ge) is empty, this argala is unobstructed.

NOTE: If a sign contains Ketu, argalas and virodhargalas on it are counted anti-zodiacally. For example, let us say Ketu is in Vi. Then Le, Ge, Sc and Ta
are the 2nd, 4th, 11th and 5th from Vi (counted anti-zodiacally) and planets in those signs cause argala on Vi and on the planets in Vi. Virodhargala is
also counted similarly.

Use of Argala
Depending on the matter of interest, take the relevant house or the relevant karaka. Find argalas and virodhargalas on it. If there are both, see if more
planets cause argala or virodhargala. If they are caused by the same number of planets, compare the strengths and decide whether argala dominates or
virodhargala. Based on the signs, houses and planets involved, guess the meaning of the argala or virodhargala.

Argala from the 2nd house shows the basic ingredient for the sustenance of a matter. For example, the 2nd house shows food and it is a basic ingredient
for the sustenance of self (1st). The 5th house shows intelligence and it is a basic ingredient for the sustenance of learning (4th).

Argala from the 4th house shows the basic factor that drives the mood, state and progress of a matter. For example, the 4th house shows comfort and it
drives the mood and state of self (1st). The 7th house shows interaction and that drives one’s learning (4th).

Argala from the 11th house shows the catalyst that can result in gains for a matter. For example, the 2nd house shows character, grooming and
samskara and it is a catalyst in the process of learning (4th).

Secondary argala from the 5th house shows the additional contributing factors. For example, the 5th house shows emotional situation and that
contributes to the state of self (1st). The 8th house shows hard work and that contributes to one’s learning (4th).

Using the above guidelines, we can understand the meaning of argalas on houses and karakas. Meaning of ARGALA
Argala (Blocking or Intervention)

In addition to the influence caused by planets with graha drishti and rasi drishti, there is another influence called “Argala”. Argala is a very important
concept in Vedic astrology. Argala on a house shows the influences that intervene in its affairs, decide some parts of it and close the bolt on it, so to
speak. Planet having rasi drishti have a small influence. Planets having graha drishti have a more concrete influence. Planets with argala simply decide
some parts of the matter signified by the house. The influence caused by argala is decisive.

A planet or house in the 2nd, 4th and 11th houses from a planet or house causes primary argala on the latter. Argala by a benefic planet is called a
“subhaargala” (benefic intervention) and argala by a malefic planet is called a “paapaargala” (malefic intervention). This simple concept can be better
appreciated if some examples are given.

The 4th house stands for education. The 2nd, 4th and 11th from the 4th house are 5th, 7th and 2nd houses respectively. One’s intelligence (5th),
interaction with others (7th) and and overall character and samskara (2nd) make or break one education. If Jupiter is in 5th house, he will give
intelligence and his subhargala (benefic intervention) on 4th will help one’s education. If Rahu is in 5th house, his papargala (malefic intervention) on
4th will cause obstacles in one’s education by way of poor intelligence. Similarly, benefics and malefics in the houses causing argala cause good and bad
intervention. Basically, the point is that intelligence, interaction and samskara are the things that decide one’s education. They have a decisive role.

Let us take another example. Short journeys are seen from the 3rd house. What are the things necessary for a journey? One needs a vehicle (4th). One
may need someone to serve one by driving the vehicle. Servants are seen from 6th. So, no wonder the 4th and 6th houses cause argala on the 3rd house,
being the 2nd and 4th from it respectively! If one has papargala on 3rd from 4th, it may show trouble to the journey because of the vehicle. If one has
papargala on 3rd from 6th, it may show trouble to the journey because of the driver.

Let us take another example. Domestic harmony, comfort, well-being and happiness are seen from the 4th house. What are the things that can make or
break domestic harmony? Of course, wife, children and other family members! Each of them can intervene in one’s domestic harmony. No wonder the
5th, 7th and 2nd houses have an argala on the 4th house (being the 2nd, 4th and 11th respectively from the 4th house)! If a malefic in 5th has papargala
on 4th, it may show domestic clashes and lack of sukha (comfort/happiness) on account of a child. If a benefic in 7th has subhargala on on 4th, it may
show domestic happiness due to a caring partner.

Apart from the 2nd, 4th and 11th houses from a house, the 5th house from a house has a secondary argala on it. In the case of learning, argala of 8th
house on 4th (8th is the 5th from 4th) shows the influence of hard work in learning. Hard work is another decider. In the case of journey, argala of 7th
house on 3rd house (7th is the 5th from 3rd) shows the influence of partners in a journey.

Raja Yoga
Raja Yoga Assessment in a Chart

When you look at raja yogas, the number of raja yogas present in a chart is
irrelevant. One powerful raja yoga is far better than ten weak raja
yogas.The D-10 of Bill Gates has Aq rising (Pt Sanjay Rath prefers to use Pi
lagna in D-10, but I use Aq lagna).The 4th and 9th lord Venus and 5th lord
Mercury are in samasaptaka and they form a powerful raja yoga. This raja
yoga occurs on the 5th/11th axis and is very powerful. The aspect in
dasamsa between these planets is strong. Based on their advancements
within the dasamsa, we can conclude that they aspect each other within
1/5th of the dasamsa (equivalent to 6 deg in the case of rasi).

Moreover, Venus and Mercury are friends and a raja yoga between them is
far more powerful than, say, a raja yoga between Mars and Saturn.A lot of
people have raja yogas in their rasi charts and D-10 charts. Not all raja
yogas are created equal. When teaching raja yogas, Parasara taught us in
BPHS to look at the vaiseshikamsas of planets in raja yoga and judge the
yoga. If the two planets in raja yoga are in vaiseshikamsas, then the raja
yoga is really powerful. If the two planets are in parijatamsa, one becomes
a king. If they are in Uttamamsa, one becomes a powerful king. If they are
in Gopuramsa, one becomes an emperor. If they are in Simhasanamsa, one
becomes a great emperor like Dharmaraja, Salivahana etc. These are the
results given by Parasara and examples are also his.In the case of Bill Gates,
Mercury occupies Uttamamsa (3/10) and Venus occupies Gopuramsa (4/10).
That makes the raja yoga far more powerful and more special than ordinary
raja yogas.Interestingly, he ran Venus dasa from 1982-2002.

BTW, you can get vaiseshikamsas (as per dasa varga, shodasa varga,
shadvarga and sapta varga) in JHora 7.02. See the "strengths" main tab,
"other strengths" bottom tab and the middle window. By default, that
window shows Vimsopaka balas based on various varga schemes. Get the
pop-up menu and select "vaiseshikamsas".

Varga Grouping and Amsabala

We have several varga groups, i.e. groups of divisional charts.If a planet is in

its moolatrikona or an own rasi or its rasi ofexaltation in a chart, it makes
the planet very strong in that chart.
in which a planet occupies its moolatrikona or an own rasi or its rasiof
exaltation. Based on the count of such good divisional charts forthe planet,
we say that the planet is in a particular amsa (the higherthis number is, the
stronger the planet is).
Shadvarga

"Shadvarga" literally means "six divisions". Shadvarga is a group ofthe

following divisional charts: (1) Rasi chart, (2) D-2, (3) D-3, (4)D-9, (5) D-12,
and, (6) D-30.The amsa said to be occupied by a planet and the
corresponding countof divisional charts – from the above list – in which it
occupies itsmoolatrikona, rasi of exaltation or an own rasi is listed below:

Kimsukaamsa – 2,
Vyanjanaamsa – 3,
Chaamaraamsa – 4,
Chatraamsa – 5,
Kundalaamsa – 6.

Sapta varga

"Sapta varga" literally means "seven divisions". Sapta varga is agroup of the
following divisional charts: (1) Rasi chart, (2) D-2, (3)D-3, (4) D-7, (5) D-9,
(6) D-12, and, (7) D-30.The amsa said to be occupied by a planet and the
corresponding countof divisional charts – from the above list – in which it
occupies itsmoolatrikona, rasi of exaltation or an own rasi is listed below:]

Kimsukaamsa – 2,
Vyanjanaamsa – 3,
Chaamaraamsa – 4,
Chatraamsa – 5,
Kundalaamsa – 6,
Mukutaamsa – 7.

Dasa varga

"Dasa varga" literally means "ten divisions". Dasa varga is a group ofthe
following divisional charts: (1) Rasi chart, (2) D-2, (3) D-3, (4)D-7, (5) D-9,
(6) D-10, (7) D-12, (8) D-16, (9) D-30, and, (10) D-60.The amsa said to be
occupied by a planet and the corresponding countof divisional charts – from
the above list – in which it occupies itsmoolatrikona, rasi of exaltation or an
own rasi is listed below:

Paarijaataamsa – 2,
Uttamaamsa – 3,
Gopuraamsa– 4,
Simhaasanaamsa – 5,
Paaraavataamsa – 6,
Devalokaamsa – 7,
Brahmalokamsa – 8,
Airaavataamsa– 9,
Sreedhaamaamsa – 10.

NOTE: This group is very important and some yogas – specialcombinations –

make use of these amsas. For example, lagna lord orghati lagna lord in
Simhaasanaamsa would make one very famous. Aquadrant lord with good
amsabala in dasavarga makes one verysuccessful. Readers should memorize
the above amsas.

Shodasa varga

"Shodasa varga" literally means "sixteen divisions". Shodasa varga isa group
of the following divisional charts: (1) Rasi chart, (2) D-2,(3) D-3, (4) D-4, (5)
D-7, (6) D-9, (7) D-10, (8) D-12, (9) D-16, (10)D-20, (11) D-24, (12) D-27, (13)
D-30, (14) D-40, (15) D-45, and, (16)D-60.The amsa said to be occupied by a
planet and the corresponding countof divisional charts – from the above list –
in which it occupies itsmoolatrikona, rasi of exaltation or an own rasi is
listed below:

Bhedakaamsa – 2,
Kusumaamsa – 3,
Nagapurushaamsa – 4,
Kandukaamsa – 5,
Keralaamsa – 6,
Kalpavrikshaamsa – 7,
Chandanavanaamsa – 8,
Poornachandraamsa – 9,
Uchchaisravaamsa – 10,
Dhanvantaryamsa – 11,
Sooryakaantaamsa – 12,
Vidrumaamsa – 13,
Indraasanaamsa – 14,
Golokaamsa – 15,
Sree Vallabhaamsa – 16.

Which Varga should be used for assessment of Yoga strength?

In the context of judging the strength of raja yogas using vaiseshikamsas,

Parasara seems to have exclusively used Dasa varga. In fact, several yogas
given in classics employ dasa varga. So, we can conclude that dasa varga is
vital in natal horoscopy.

Per SJC tradition, the following schema is used. Some people suggest that
we can choose the varga scheme we like and use it. It does not make sense
to me. After all, vimsopaka bala computed as per one varga scheme may
show a planet as being strong and another scheme may show it as average.
Which one should prevail? Are we to arbitrarily pick a varga scheme when
we judge the vimsopaka bala based strength of a planet? It depends on the
purpose!

In horary astrology (prasna), we use only shadvarga. In electional horoscopy

(muhurta) and mundane horoscopy, we use sapta varga. In manushya jataka
(individual natal horoscopy), we use dasa varga. In raaja jataka (royal
horoscopy), we use shodasa varga.Thus, depending on which horoscopy we
are doing, the varga scheme is fixed and we have little choice.

Let us take the example of D-40 and D-45. According to our tradition, they
show the karma inherited from the ancestors of parents. Inherited ancestral
karma from the maternal side is seen in D-40 and that from the paternal
side is seen in D-45.

These charts may be useful in the charts of normal human beings, but they
become much more useful in royal horoscopy. Why? Any good or bad karma
done by kings are in great magnitudes. One king may have constructed 20
temples and several generations may receive great blessings because of
that! One king may have engaged in an unjust war that killed tens of
thousands of people. His descendants will suffer the consequences of that
evil deed for a few generations!Thus, D-40 and D-45 are included in shodasa
varga and receive importance when we find vimsopaka bala in royal
horoscopes. In horoscopes of normal people, they become less important
and not used in vimsopaka bala.

As another example, take D-60. This is the chart that shows the past life and
the karma carried over from the past life. While rasi chart shows physical
existence and other divisional charts show various environments in which
one leads one\'s existence (e.g. financial environment (D-2), professional
environment (D-10), spiritual environment (D-20), educational environment
(D-24) etc), D-60 shows the left-over karma that is to be experienced. The
rasi chart and other divisional charts are merely the medium through which
the karma shown in D-60 is experienced. But the karma to be experienced
itself is seen from D-60.

Thus, D-60 is an important chart only for human beings. In prasna, muhurta
etc, it is not so important. So, when we judge the strength of a planet using
vimsopaka bala in prasna and muhurta, we use shadvarga and sapta varga
and ignore D-60. But, when we judge the strength of a planet using
vimsopaka bala in a natal horoscope, we use dasa varga and the strength in
D-60 is used. Not only is the strength in D-60 used, but it gets more
weightage than the weightages given to rasi and navamsa together!!!
Parasara gives a weightage of 5 for D-60, a weightage of 3 for rasi and a
weightage of 1.5 for navamsa. After all, the karma to be experienced itself
(D-60) is more important than the physical existence (rasi) and the dharmik
environment (navamsa), thru which the karma is to be experienced! Even in
royal horoscopy, past karma is important and hence D-60 gets higher
strength than rasi and navamsa in shodasa varga too. But the same D-60 is
completely missing in shadvarga and sapta varga and I have already given
the reason.
You can read the chapter on vimsopaka bala and look at the strengths given
to various divisional charts under various varga schemes by Parasara. It will
be very instructive to ponder over those numbers!

Now, ask yourself a simple question. Most of us completely ignore D-60, the
chart that received a heigher weightage in Parasara's vimsopaka bala
calculation than rasi and navamsa together! Also, when Parasara taught
which matters should be seen in which divisional chart, D-60 is the chart in
which he recommended seeing "everything"
("shashtyamse(a)khilameekshayet"). All that suggests that this is the most
important varga. Why do most of us ignore this chart then? Is it because this
chart is sensitive to birthtime changes and lagna changes once in every 2
min? is it because of complacency or simplicity? Can we expect perfect
readings and a scientific astrology without being able to fix the birthtime
within a 2 minute window? Can shashtyamsa alone make a difference to
one's fortune? (BTW, I know one case of twins who have 15 divisional charts
other than D-60 matching and only D-60 being different!)

May Jupiter's light shine on us,

Narasimha
# posted by Balaji_Guntur @ 9:04 AM 1 comments

Monday, March 07, 2005

Date: Sat, 05 Mar 2005 06:26:00 -0000 From: "Dr Satya Prakash Choudhary"
<http://us.f813.mail.yahoo.com/ym/Compose?To=satyaprakasika@yahoo.co
.uk&YY=23906&order=down&sort=date&pos=0&view=a&head=b>Subject:
Self- reliance and Astrology

The limitations of Astrology ----------------------------How can one plan proper

treatment withoutunderstanding the origin of illness? Likewise how canone
prescribe proper remedies without understandingthe origin of various
problems? The Yoga Vasishtatraces even physical illness (vyadhi) to
mentalaffliction/suffering (adhi). Ayurveda also tracesillness to
'prajnaaparaadha' or faulty understandingand errors of the mind. If that is
the case withphysical illness, what to speak of other problems inlife? There
is a mad rush by the half baked mercenaryastrologer to prescribe remedies
even before he hasimpressed anyone with some solid predictions.I am
pasting below part of my article 'Karma theeternal mystery', below since it
may be useful tosome. Those who do not wish to read a long extract
maykindly skip it. This is just the latter 40% of thearticle. I am pasting it
here as parts of the articlemay be relevant to what we are
discussing.Regards,Satya===========================================LI
MITATIONS OF ASTROLOGYAstrology has its limitations too. An
astrologercannot see every thing. He has access to limitedinformation. First
only the Prarabdha is revealedthrough a horoscope, that too in a veiled
manner. Avery good, honest astrologer has access only to the`patterns'. He
does not `see' the story written there.He has to analyse the patterns and
infer what it couldpossibly mean. Often the astrologer comes tocrossroads,
where two or more interpretations seemequally possible. Each could
manifest in many ways.Only the general or specific trend may be
understood.But never `exactly' as it would manifest. At times theactual
event itself may manifest in a manner totallyunanticipated by the
astrologer.Often the astrologer may misjudge or even be workingon wrong
information (like wrong birth time)! Even ifthe astrologer is running a
favourable planetaryperiod (dasha) himself and judges it correctly, heshould
remember that he has access to the Prarabdhaonly. He is in the dark where
a vital area likeKriyaman Karma is concerned. This is the invisiblearea,
where an individual can make or mar his destiny.Some of the effects of
Kriyaman karma manifest in thefuture lives while some manifest in this live
itself.An astrologer can never know exactly about theclient's spiritual merit
which may be rapidlydeclining or increasing. Though the predictions
canoften be uncannily accurate, no astrologer can behundred percent
correct always and therefore should behumble enough in his approach to the
divine science.Nothing teaches more humility as the true practice
ofastrology does. With all these limitations, an honestastrologer can still
guide us to a reasonable extent.COUNSEL FROM THE SEERSThere are a few
ideas that emerge from a sincere studyof the ancient texts and the
revelations of the seers.Prarabdha cannot be changed by any one. This
isdestined to happen. No one can avert it. The best wayis to accept things
as they are and surrender to theAlmighty. Prarabdha can affect the body
only, not themind. For instance physical pain is inevitable if onehas a
physical body, but one need not suffer. Pain isnatural, not suffering. Mental
pain is what sufferingis. If the mind knows that it has to face a
situationinvolving physical pain, in addition to the physicalpain, the mind
goes through mental pain too inanticipation of the physical pain, worrying
about it.This is like the child who suffers from mental agonythree hours
ahead of the injection that he knows thedoctor will give him. The actual
pain of the injectionitself will last but for a minute though the childsuffers
for hours in anticipation of the physicalpain. It is most important to make
this distinctionbetween pain and suffering since almost all of ussuffer more
from mental pain than physical pain. Ifone can cultivate sufficient
discrimination, he canavoid unnecessary mental suffering. In other
wordsdisasters happen, but mentally one can remainunaffected by adopting
a spiritual attitude.Some people take a wrong message from all this.
Theyfeel that doing no work, inaction will help them. Thisis impossible. No
human being can ever remain withoutkarma. Bound by Prakriti (Nature),
man is forced to dokarma by the three gunas (Sattva, Rajas, Tamas).
OurPrakriti will make us perform karma. Karma is threefold. First there
arises a desire. Then you will thinkof how to get it. Then you exert to attain
it. Desire,thought and action always go together. So thoughtitself is subtle
karma, the seed of karma. Karma canbe done through the mind (thought),
speech(words/verbal) and the body (the actual act). Theseare three
threads, which make the rope of karma thatbinds all men. Hence even if a
man is inactive andrefrains from action, he may still be doing karma at
athought level.As long as thoughts are there, karma is being done. Aman
may be acting, but mentally he may not have senseof agency, in which case
karma cannot bind him. Thisis the essence of the Gita Sloka, `He, who sees
actionin inaction, and inaction in action, is a `Yogi'.Seeing, hearing, talking,
thinking, etc. are allKarmas. We are constantly performing karma through
themind, speech and body in all the three states ofdreaming, sleeping and
walking. There can be no statein which a man is not performing karma.
Instead ofrunning away from action, one should instead, give upall sense of
agency, the identification with Karmas.CAN ONE REALLY GO BEYOND
KARMA?While one may not be able to go beyond karma, one maygo beyond
the results of karma. To start with let uslook at agami karma. A careful
perusal of the vastbody of Hindu literature gives us three
possiblealternatives. Agami karma can be destroyed byexpiatory rites or
Prayaschitta (Poorva Mimamsa orRitualistic path), and by removing the idea
of agencythrough Nimitta Bhava (Bhakti yoga) and Sakshi Bhava(Gnana
yoga). In reality each of these alternativeshas its own value. But I will
discuss the last twohere.All spiritual aspirants aim at either of
theseattitudes (either Nimitta bhava or Sakshi bhava), or acombination of
both. While the devotee predominantlyprefers the `nimitta bhava', the
vedantin prefers the`sakshi bhava'. In `nimtta bhava' the sense of agencyis
removed through adopting an attitude that one is aninstrument in the hands
of God, while in `sakshibhava' the sense of agency is removed by adopting
anattitude that one is a silent witness of the actionsof the senses and the
mind.If you write a cheque for a hundred thousand dollarsand do not sign it,
is it valid? No, because yoursignature is not there. Similarly if you do not
putyour signature on the actions, they cannot bind you.In other words, you
can act, but do not be attached tothe result. Do it without any sense of
agency, with aNimita Bhava. Surrendering oneself to God, if one actswithout
any attachment to the results, the Karmas donot bind him. The sense of `I',
`mine' and selfidentification are your signature. When you do anykarma
without your signature, it is not going to bindyou.Hence adopting either of
the two attitudes advocatedby the seers can be of immense help. Both the
pathsare equally valid for though the paths seem different,the end is the
same- removing the idea of agency. Allthe saints, who advocated the bhakti
path spokeexclusively of `nimitta bhava', while gnanis likeRamana Maharshi
and JK advocated the `sakshi bhava'.Saints like Vivekananda had both the
streaks of abhakta as well as a gnani. So one moment we see himcrying in
front of Kali with the yearning of a devoteeand the second moment we hear
his clarion call inUpanishadic fashion asking us to "Arise. Awake. Andstop not
till the goal is reached." There is nocontradiction in all this.As Swami
Sivananda reiterated time and again,prarabdha karma too can be greatly
modified byentertaining lofty, divine thoughts, and doingvirtuous actions.
But the ultimate solution that candestroy the entire storehouse of previous
karmas(Sanchita) is the most difficult, one that might takemany more lives-
`Attaining knowledge of Brahman orthe Eternal'.As Swami Sivananda said,
`You have no Bhoga-svatantrya(freedom to determine the result of action)
but youhave Karma-Svatantrya (freedom to determine the courseof action)'.
In other words, the only area where wehave a choice, is the present.
Irrespective of theresults, one should carry on with his duties,surrendering
to the Lord. At times we may not havefreedom to determine the results, but
we are totallyfree to determine the course of action. By moving inthe right
direction according to Dharma, one can alterthe course of the future
(especially future lives).The situations that we find ourselves in are due
toPrarabdha, over which we have no control. But we havefreedom as far as
our reaction to the situation isconcerned.`What you are now at present is
the result of whatyou thought and did in the past. What you shall be inthe
future will be the result of what you think and donow'. Hence, destiny is
your doing. You have built it.Only you can undo it. If your actions of hundred
liveshave resulted in an adverse condition, you can stillundo it. But it
requires a hundred times more effortto balance the actions of previous
lives. Yet, if youwant to change your life you always have the freedomto
determine the course of action, if not the results.HOW DOES KARMA
ACTUALIZE?The Karmas are stored in the causal body (karanasarira). When
the cosmic planetary patterns change,when the time is ripe, the karmas
ripen to fruition,the seeds of karma in the causal body sprout andproject
into the astral body (sukshma sarira) wherethey influence the mind. The
thoughts energize thephysical body (sthula sarira), thus, to act in amanner
that is in accordance with the karmic patterns.Thus any undesirable seed of
karma spotted in thehoroscope can be prevented from actualizing itself
atthe mind level if one exercises enough control, sincethe body translates
the thoughts into actions. Butthis is often very difficult. One who gains
totalcontrol over emotions like anger, lust, greed etc isindeed a
Yogi.INTENSITY OF KARMAHere a very important point has to be kept in
mind.Karma can be classified into three types based onintensity.1. Dridha
(Fixed or Strong) Karma2. Adridha (Not Strong/Non Fixed) Karma3. Dridha –
Adridha (Strong/Not Strong or Not TooStrong) KarmaAs the name suggests
the Dridha Karmas are verydifficult or almost impossible to be changed.
Adridhakarmas can be easily altered while Dridha – Adridhacan be altered
through concentrated efforts. GenerallyUpayes or Pariharas (spiritual
remedies) are effectivein the 2nd and 3rd types. But to change very
strong(Dridha) karma, is very difficult, practically almostimpossible. Either
we encounter obstacles even inimplementing the remedies or a life long
attempting ofthe remedies is required! Change can only occur whenthe
Agami and Kriyaman Karmas neutralise thePrarabdha. Hence, the quality
and quantity of effortrequired to alter destiny (Prarabdha) depends on
howstrong our previous karmas were. But what we have donecan be undone
nevertheless.When an astrologer sees a confluence of factors, hepredicts
confidently for he knows that he is lookingat Dridha Karma or Fixed Karma.
Apart from Purushartha(Self efforts) there is another very important
conceptthat the scriptures offer – Kripa or Divine Grace.Divine intervention
or Grace can always do what humanefforts fail to achieve.WE ARE VICTIMS
OF OUR OWN ACTIONThere is no delusion in the vedantin's extortioncalling
us to take the responsibility on our ownshoulders, on the emphasis on
individual efforts orpurushartha. As the Brhadaranyaka Upanishad tells
us,"As is a man's will, so is his action; as is hisaction, so he becomes' (V 4.5).
Most often we arevictims of our own actions, both conscious
andunconscious. What we do everyday determines who orwhat we are. As
long as there is no change of naturefrom within, even the best astrologer
can do nothing.An occasional visit even to the most famous astrologercannot
substitute for a change of life style resultingfrom a change of consciousness.
Expiatory rituals workto some extent. Chanting can be of immense value.
Butwearing gem stones, engaging the best pundits to docostly yagnyas or
even a temporary chanting of stotrascannot be the end in itself. There must
be a change ofconsciousness. And this does not happen overnight. Itstarts as
an inspiration, as an insight. Some bitterexperiences and a good astrologer
or a spiritual adeptcan spark off this inspiration. But the change
ofconsciousness itself is a slow and gradual process,much like evolution.
Since it has to start somewhere,it starts with the right resolve.First we must
have the `right will', the true resolve.For this we should assume
responsibility for our ownkarma. And a sincere jyotishi (astrologer) who
isfirmly grounded in Yoga Vedanta can through propercounsel and example
inspire as well as facilitate theindividual in making the `right
resolve'.FACTORS THAT DETERMINE THE OUTCOME OF PRARABDHAThe agama
sastra is clear about how one can make thebest of one's prarabdha by
adopting the right courseof action. According to the agamas there are
twofactors which influence the outcome of Prarabdha.Since jyotish is firmly
rooted in the veda and theagama, I will explain those factors here for
thebenefit of those interested.1. Agami & Kriyaman Karma: The thoughts
and presentsefforts can be initiated in the right directionsincerely. A strong
current of favorable thoughtscombined with sincere efforts can go a long
way. Partof this, is seeking spiritual remedies (Pariharas)that the agamas
recommend. Choosing favourable time inaccordance with the planetary
patterns can alsoaugment or maximise the effectiveness of humanefforts.
Selecting an auspicious muhurta too comesunder Kriyaman karma.2. Kripa or
Divine Grace: Divine Grace can interveneand change things. The spiritual
remedies are partlyaimed at drawing divine grace and partly at
awakeningthe forgotten memory of our true nature, of ouridentity with the
Cosmic. Sadhana of a chosen deitywith a mantra (ishta devata mantra
sadhana), chantingstotras (stotra parayana), contemplative reading ofsacred
myth (divya katha parayana), devotionalcontemplation are all part of the
transpersonalpsychotherapeutic approach of the Agamas which takesthe
individual progressively from ignorance andsuffering to knowledge of the
Self and the cessationof suffering.WHERE TO PLACE ASTROLOGY>From the
above points, it becomes clear how a wiseperson takes astrology. There are
two ways:Seek astrological guidance, but don't be totallydependent on it.
The astrologer has many limitations.No astrologer has the final say in any
matter. Planintelligently, remembering the astrologer's advice.Any pariharas
(remedies) suggested by the astrologercan be adopted as long as they are
spirituallyoriented and do not involve unnecessary expenditure.Such
remedies (in accordance with Parasara'steachings) are prayers and chanting
of Mantras. Otherremedies which involve huge costs are not reliable andare
mostly suggested by dishonest astrologers. Acceptyour Prarabdha and do
your duties cheerfully. Knowthat you cannot escape your Prarabdha. Even
Yogis canhelp you only to postpone it, not avert it! But thereis one area
where you have total freedom. That is yourcurrent karma (Kriyaman).You
can determine the course of action. You can bringin an anti-current of
thoughts, a current of noble,spiritual thoughts, thoughts guided by Dharma.
It isnever too late to change the course of action. In theKriyaman area, do
good deeds. Let Dharma guide you.Some times there may be a conflict
between free will(Kriyaman) and destiny (Prarabdha). However
powerfulPrarabdha is, DO NOT DESPAIR. Do your dutiescheerfully without
being excessively attached to thefruits of your actions. Surrender yourself to
God anddo your duties with a Nimitta Bhava. Great Yogis likeBhisma and
Vasishta have placed Purushartha orexertion (free will) above destiny. Do
notunderestimate the role of Kriyaman Karma, your freewill to change the
course of action.The advanced people do not need astrology. They
acceptPrarabdha as God's Will. But the ignorant persondevelops pathological
dependence on astrology, startsdespairing, lapses into inaction or makes
half-heartedattempts. It is for this reason that Vedantic thinkersand saints
like Swami Vivekananda and DayanandaSaraswati were opposed to astrology.
But saints likeSri Ramakrishna who was Swami Vivekananda's guru,spoke
positively about astrology because they had theattitude of a bhakta
(devotee) and see all this as a`play of the divine' (daiva leela). It all
depends onhow we take it.The devotee (Bhakta) sees only Prarabdha. The
vedantin(Gnani) sees only Purushartha. Both are correct forthese are two
sides of the same coin. The Bhaktha(Devotee) feels it is all Prarabdha only.
Yet there isno fatalism in this. Prarabdha is only Purusharta(efforts born of
free will) of previous births.Purushartha combined with Prarabdha brings
effects. Aman who is sick has to take the medicine (Purushartha)and leave
the results to Prarabdha. ThroughPurushartha, Markandeya conquered
death. Vasishtaadvocates Purushartha to Sri Rama throughout the
YogaVasishta. We are neither totally bound by destiny norare we totally
free. We have limited freedom like acow that has been tied to a post in a
field with arope. It can move freely, but only within the limitsof the field.
We have limited freedom depending uponhow much we can stretch our
Karma.IGNORANCE- THE ROOT OF ALL MISERYHuman life is a story of the
alternating patterns ofduality, of happiness and suffering, joy and
misery,ups and downs. There is not a single life without thisadmixture,
without this pair of opposites. This is thelaw of life. Though the Atman is
identical to theBrahman who is ever-radiant and blissful, the Jiva(individual)
suffers because he is entrapped by thelimiting adjuncts (Upadhis) of body
and mind. Theinfinite seems to be entrapped by the finite body andmind.
Misery is not natural to the Jiva. It comes toexperience a state of misery
because of itsassociation with a body.a. So the cause of misery is a bodyb.
The body (birth) is due to karma (previous actions)c. Karma arises from
attachment and hate, bypreference to certain objects and aversion to
some.d. Attachment and hate arise from Egoism (sense of `I'and `Mine')e.
This Egoism comes from indiscrimination.f. Indiscrimination, from ignorance
of your truenature, that you are one with the BrahmanTHE CESSATION OF
SUFFERINGThe root cause of all suffering and Karma isignorance. The only
way to go beyond this is to bringthe light of knowledge. The first step in
thisdirection is to change one's attitude, to retraceone's steps along the
same path that we have come. Inother words, the only solution is to go back
to ourcosmic roots, to become one with the CosmicConsciousness. That is
liberation; that is moksha,salvation, whatever you call it. We are born so
thatwe can exhaust our karmic debts, so that we may befree. This is the
only answer, the only purpose oflife. Jyotisha sastra is the light that reveals
thisgreat truth to us so that we may be free. A sincerestudy of Jyotisha can
be a great spiritual education;a Sadhana in itself, for it partly reveals the
eternalmysteries of the cosmos to us. It leads us to theunknown through the
known. It guides us out throughthe intricate labyrinth that life is, with its
myriadpairs of duality. It shows us the way and ultimatelysets us free, by
taking us back to our cosmic roots.There is great joy in the knowledge of
Jyotisha,provided one is truly grounded in Yoga Vedanta.Jyotisha is a
pratyaksha sastra, a practical science,the eye of the Veda. A jyotishi has
access to one ofthe best languages of Nature. Whether we perceiveourselves
as helpless victims or witnesses orinsignificant specks or rejoice in this grand
play,depends on our world view. While the existentialistastrologer has this
frustration of being a helplessobserver, the jyotishi who is firmly grounded
in YogaVedanta views it differently. `Seeing' or`experiencing' how jyotisha
works, is like watchingPrakriti (Nature) in Her grandeur. Everything feelslike
a play. It is inspiring to be part of this grandcosmic play, this play of
Consciousness(`Chidvilasa')! Once you really experience astrologythis way,
life is no more a suffering. There isneither sin nor virtue in being part of
this. Neitheris knowledge burdensome. You rejoice in everything.
# posted by Balaji_Guntur @ 10:25 AM 2 comments

Mantras and Mantra Devata

Counting mantras in the horoscope

1. Count the number of words in the mantra. Assign the corresponding

number of bhävas as Point A.
2. Count the number of aksharas in the mantra. Assign the corresponding
number of bhävas as Point B.
3. Count the number of bhävas frompoint A to point B.
4. Count that many bhävas from B andmark that Point C.
5. Point A is from where the energyof the mantra is taken.
6. Point B is where the energy of themantra is invested.
7. Point C is where the Mantra Devatä sits.
8. The number of words in the mantraindicates the number of mälä to be
chanted.

Example -1:
Narayana Asthakshari: Om namO nArAyanAya

The mantra you state is the most famous Narayana astakshari. Astakshari
means eight akshara.

om na-mo naa-raa-ya-Naa-ya
1 2 3 4 5 6 7 8 = 8 akshara [Akshara = energy inflow}
1 2 3 = 3 words [Words = energyoutflow, start of count] = 3rd house

Now count from 3rd house to 8th house, we get 6 houses. Now count as
many houses from the 8th house. In this example we got 6 houses, so when
we count six houses from 8th house, we get Lagna as the answer. Final
result = Naarayana is in LAGNA.

So the mantra devata Narayana sits in lagna and the recitation of this
mantra gives good health, protection from all evils, long life and clear
intellect. It is the greatest mantra for lagna suddhi and is one of the three
mantras of the Narayana Kavacha. The greatest strength of this mantra is
that it removes all kinds of nija dosha indicated by the 8th house or 8thl ord
and makes the lagna very strong.

Now study the dhyana or the meditation of the mantra devata. It starts
as\'dhyaye sadaa savitri mandala madhyavarti Naaraayana..\' and the
reference is to the Sun which is the significator of Lagna and that Naraayana
is in the centre of the solar orb. The best mantras of the devatas always fall
in the correct houses indicated for them. Then such mantra are
called Prasiddha mantra and such mantra can only be originally given by the
seers as they alone had such great sight and knowledge.

Example -2:

na-mah shi-vaa-ya
1 2 3 4 5 = 5 akshara = 5th house
1 2 = 2 words = 2nd house
Count from 2nd house to 5th house, we get 4 houses
Now count 4 houses from 5th house and we get 8th house. This is the house
of udra and the panchakshari mantra has the power to give great knowledge
as it cleanses the fifth house and finally this causes protection from all evils
of 8th house where Shiva sits to protect you and grant longevity.

In this manner study the following

1. Surya astakshari
om ghri-ni suu-ry-aa-di-tya
1 2 3 4 5 6 7 8 = 8 akshara
1 2 3 = 3 words
Mantra devata = 1st house (Lagna)

What happens when this is pronounced differently by breaking surya and

aaditya?

om ghri-ni suu-rya aa-di-tya

1 2 3 4 5 6 7 8= 8 akshara
1 2 3 4 = 4 words
Mantra devata = 12th house in marana karaka sthana

See the change how the position of the mantra devata changes from Lagna
to the 12th house which is the marana karaka sthana for Sun. Thus while
reciting the mantra if the words are not spelt jointly as indicated it can do a
lot of harm.

Exercises
1. om namo bhagavate vaasudevaaya
2. om namah shivaaya
3. om kshraum namo bhagavate narasimhaaya
4. om bhur namo bhagavate vyankateshaaya
5. brm brhaspataye namah
6. om namo bhagavate rudraaya
7. om namo bhagavate mahaamatsyaaya
8. gajamukha siddhirastu
9. hare raama krsNa
10. om hrim shrim krim paramesvari kaalike svaahaa
11. om namo bhagavate akuparaaya
12. vyam vedavyaasaaya namah...just a start.
Ekadasa (11) Rudra Mantras
Published: February 3, 2010Posted in: Mantras
It is the time of Shivaratri and there are a number of mantras that are appropriate for use this time of year. Of course the traditional “Om Namah Shivaya” is always appropriate,

but more focused effects can be gained from using mantras that are more tailored to the different forms of Shiva or Rudra. In fact, there are techniques for determining which form

of Rudra is best matched to an individual based on the specifics of their birth chart. This technique is found in Sri Sanjay Rath’s book on Astrological remedies and is summarized

here.

There are 12 signs starting from Aries (Mesha) through Pisces (Meena) each of which is owned by a particular planet. For example the Sun owns Leo, the Moon owns Cancer, and

each of the remaining 7 planets used in vedic astrology own two signs each.

An individual’s chart is a map of the planets at the time of birth, with the sign on the horizon being the starting point, known as the ascendent, or lagna. If you take any particular

sign and count 8 from there, the lord of that sign is called the Rudra. So for the first sign Aries, the 8th would be Scorpio which is ruled by Mars. So Mars is the Rudra for Aries.

If you find the planet with the highest number of degrees in a person’s chart, that will be known as the Atmakaraka. It represents the individual and most particularly the person’s

soul from a spiritual perspective. The 8th lord from the Atmakaraka is called the Maheshwara; the form of Rudra responsible for protecting the soul and guiding it towards

enlightenment.

As one might expect using the mantra of one’s Maheshwara is a very good thing; strengthening and protective. But reciting the mantras for all 11 forms of Rudra is a great

spiritual practice, particularly on Shivaratri, or while the MahaRudra yagya is taking place.

These are the 11 forms of Rudra and their mantras:

– Kapali – OM Hum Hum Satrustambhanaya Hum Hum OM Phat

– Pingala – OM Shrim Hrim Shrim Sarva Mangalaya Pingalaya OM Namah

– Bhima – OM Aim Aim Mano Vanchita Siddhaye Aim Aim OM

– Virupaksha – OM Rudraya Roganashaya Agacha cha Ram OM Namah

– Vilohita – OM Shrim Hrim Sam Sam Hrim Shrim Shankarshanaya OM

– Shastha – OM Hrim Hrim Safalyayai Siddhaye OM Namah

– Ajapada – OM Shrim Bam Sough Balavardhanaya Baleswaraya Rudraya Phut OM

– Ahirbudhanya – OM Hram Hrim Hum Samasta Graha Dosha Vinashaya OM

– Sambhu – OM Gam Glaum Shroum Glaum Gam OM Namah

– Chanda – OM Chum Chandiswaraya Tejasyaya Chum OM Phut

– Bhava – OM Bhavod Bhava Sambhavaya Ista Darshana Hetave OM Sam OM Namaha

Timing Curses and their Remedies

 Introduction
Abhiśāpa or śāpa, otherwise known as a curse, is an invocation to the superior powers, in order
to cause harm and bring about suffering to another person or persons, nation or lands. The person
bestowing the śāpa or curse causes misfortune to another by evoking the Gods or supernatural
elements. Consequently, the cursed person is engulfed by misery and hardship, while cursed
lands are devastated by wars, strife, floods and famine. A person is instigated to curse because of
extreme and intense emotions, namely, anger (Mars), sorrow (Saturn) and shock (Rāhu)[1]. Such
emotion ignites a person to curse, which very often leads to the denial of the basic aspects of
happiness and content in life like marriage, children, family, home, money, and profession etc. of
the cursed subject.

Mythology of both the East and the Occident is replete with stories of curses. The ṛṣīs of yore
were particularly adept at casting sweeping curses on all and sundry at the blink of an eye.
People trembled at the name of ṛṣīs like Durbāsā, whose legendary anger provoked him to curse
frequently. The Rāmāyaṇa came into existence because of Nārada’s curse on Viṣṇu denying him
marital happiness and conjugal bliss. Viṣṇu had to take birth as a human being in the form of the
Rāma avatar to fulfill Nārada’s curse[2]. Gautama’s curse on his wife Ahalyā froze her into a
stone for centuries, until the divine feet of Rāma relieved her of her misery. Gāndhārī’s curse on
Kṛṣṇa destroyed the Yadu Dynasty. Dakṣa’s curse compelled the Moon to wax and wane, while
Śanaiścara was tarnished for life, as his gaze destroyed whatever it beheld, due to the deadly
curse of his wife. The reason behind these curses were a variety of passionate reactions: Nārada’s
anger at Viṣṇu’s obstruction of his marriage, Gautama’s anger and shock at his wife’s alleged
infidelity with Indra, Gāndhārī’s hatred towards Kṛṣṇa for not stopping the Kurukṣetra war and
thereby destroying the Kuru Dynasty, Dakṣa’s anger and sorrow for the Moon’s disdain towards
his 26 daughters for the sake of Rohiṇī, the sorrow of Śani’s wife for her husband’s negligence
of his marital and conjugal duties in favour of a spiritual life[1].
A curse caused many a devatā and ṛṣī to take human birth and provides the causal link in
mythological narratives to karma and rebirth, thereby connecting two souls. At a more mundane
plain from the ethereal beings, mortal lives are very often bound in curses, silently suffering the
burden of their karma from either the past or the present life. Curses and karma therefore have a
symbiotic relationship; the seed of one is often embedded in the other. Hardship and denial in
one’s life can be frequently rooted in a curse from the past life. Identifying curses in a horoscope
thus becomes an important tool for determining the cause of sufferance in this life and their
remedies if any may be documented and applied.

Parāśara’s Tenet
Discussion on curses of past births is not easily found in jyotiṣa texts, except in Bṛhat Parāśara
Horā Śāstra and Candrakalā Nāḍī, both of which talk about the denial of children due to various
curses from the past life. Parsara has written extensively on curses from the previous birth in the
chapter entitled Purvajanmaśāpadyotanādhyāya of the Bṛhat Parāśara Horā Śāstra. Basically
this chapter deals with the question of childlessness or denial of children as a result of a curse
from the past birth. Such a curse may have been uttered by one’s parents, relatives, gurus, priests
or even the Sarpas (Divine Serpents) or departed spirits, in the past life, due to some action or
event that occurred at that time. Such an action or event stirred some deep passions within them
of anger, sorrow or shock, thereby provoking them to wish ill of others.

In th Harihar Majumdar edition[1] of the Bṛhat Parāśara, the chapter on curses commences with
Pārvatī asking Śiva to explain the curses from past life which causes childlessness. Śiva replies
by stating that the first thing one must undertake is to examine the bhāva bala or the strength of
all the twelve houses very carefully, following which two general principles are given by
Parāśara for childlessness. These are as follows:

1. When Jupiter, Lagna lord, 7th lord and 5th lord are without any strength, there will be a
denial of children or there will be anapatya
 2. When Sun, Mars, Rāhu and Saturn are posited in the 5th house in strength, while
simultaneously the 5th lord and/or Jupiter are bereft of any strength there will be
anapatya yoga.

Parāśara in his primary analysis takes into account the afflictions on the 5th house, the 5th lord
and Jupiter, by Mars, Saturn and Rāhu. Jupiter is included here as it is the karaka for children
and the 5th house. He then takes the planet and the house associated with a particular curse. The
examination of Pitṛśāpa would entail not only the condition of the 5th house and its lord and
Jupiter but also the Sun and the 9th house and its lord. Similarly for the curse of the spouse, the
7th house, 7th lord and karaka Venus are examined and so on. This gives an indication
that curses represent the severe affliction of a house, its lord and its karakas by the three primary
malefics, Mars, Rāhu and Saturn, resulting in the eventual destruction of the house and its
signification. Two aspects are highlighted, namely, the strength or bala of the houses and the
planets and secondly, the affliction on the kārakatva of houses and planets.

Parāśara has identified the types of curses that one may bear from one’s past life in order to
experience the sorrow of childlessness in the present birth. These curses are as follows:

Combinations for Sarpaśāpa (Curse of the Divine Serpents)Parāśara gives certain combinations
for these various curses which are as follows:

1. Rāhu in the 5th aspected by Mars, or Rāhu in Mar’s sign.

2. Fifth lord conjunct Rāhu and Saturn in the 5th aspected by the Moon.
 3. Jupiter conjunct Rāhu, the 5th lord without strength and lagna lord conjunct Mars.
4. Jupiter conjunct Mars, Rāhu in lagna and 5th lord in a dusthāna.
5. Mercury as 5th lord in Mar’s navāmśa conjunct Mars and Rāhu and Māndi in lagna.
6. Fifth house a Martian sign and Mercury aspected by Rāhu
7. Lagna lord conjunct Rāhu, 5th lord conjunct Mars and Jupiter aspected by Rāhu.

In Sarpaśāpa, Rāhu is the common factor and plays a pivotal role in all the combinations, with
Mars and the dusthāna lords.

Pitṛśāpa (Curse of Father)

1. Debilitated Sun in the 5th in pāpakartāri yoga and Saturn’s navāmśa.
2. Sun as the 5th lord, in a trine, in pāpakartāri and conjunct and aspected by malefics.
3. Jupiter in Sun’s sign, the 5th lord conjunct Sun and malefics in the lagna and the 5th
house.
4. Lagna lord devoid of strength, 5th lord conjunct Sun in the fifth house with the lagna and
the fifth house aspected by malefics.
5. Ninth lord in the 5th house, 5th lord in the 10th, and lagna and 5th house afflicted by
malefics.
6. Mars as 9th lord conjunct 5th lord in lagna or the 5th house, with the 9th house afflicted.
7. Ninth lord in a dusthāna, Jupiter in a malefic sign, and lagna lord and the 5th lord
conjunct malefics.
8. Sun, Mars and Saturn conjunct in either lagna or the 5th house, with Rāhu and Jupiter in
the 8th or the 12th house.
9. Sun in the 8th house, Saturn in the 5th and the 5th lord conjunct Rāhu.
10. Twelfth lord in the lagna, 8th lord in the 5th and the 9th lord in the 8th.
11. Sixth lord in the 5th, 9th lord in the 6th house and Jupiter conjunct malefics.

One can observe the affliction of the Sun, the karaka for father and its placement in dusthānas
and with the dusthāna lords are the common factor, along with the association of the 9th house
and 9th lord, the bhāva for father.

Mātṛśāpa (Curse of Mother)

1. Moon as 5th lord debilitated or in pāpakartāri and the 4th and 5th houses afflicted by
malefics.
2. Saturn in the 11th, malefics in the fourth and a debilitated Moon in the 5th house.
3. The 5th lord in a dusthāna, lagna lord debilitated and the Moon conjunct malefics.
4. The 5th lord in a dusthana, the Moon in a malefic navāmśa and lagna and the 5th house
afflicted.
5. Moon as the 5th lord aspected by Mars, Saturn and Rāhu posited in the 9th or the 5th
houses.
6. Mars as 4th lord conjunct Saturn or Rāhu and the Sun and the Moon in the lagna or the
5th houses.
7. Lagna and 5th lords in the 6th, 4th lord in the 8th and 9th and 8th lords in the lagna.
 8. Sixth and 8th lords in the lagna, 4th lord in the 12th, Moon in the 5th and Jupiter
afflicted.
9. Lagna in an aśubha yoga, a feeble and waning Moon in the 7th and Rāhu and Saturn in
the 4th or the 5th houses.
10. Exchange between 5th and 8th lords with the Moon and the 4th lord in a dusthāna.
11. Mars in lagna, Rāhu in the 5th, Sun in the 8th and Saturn in the 12th with the lagna and
4th lords in a dusthana.
12. Jupiter in the 8th conjunct Mars and Rāhu and Saturn and the Moon in the 5th house.

The affliction of the 5th house, its lord and the Moon, the karaka for mother and their association
with the 5th house and its lord and placement in a dusthana is emphasized.

Bhrātṛśāpa (Curse of Brothers)

1. Third lord conjunct Mars and Rāhu in the 5th and the lagna and 5th lords in the 8th
house.
2. Debilitated Jupiter in the 3rd, Saturn in the 5th and the Moon and Mars in the 8th house.
3. Lagna lord in the 12th, Mars in the 5th and the 5th lord in the 8th.
4. Lagna and the 5th houses in pāpakartāri and Lagna lord and Jupiter in dusthāna.
5. Tenth lord in the 3rd with other planets and Mars in the 5th house.
6. Fifth house a Mercurial sign with Saturn and Rāhu in it and Mercury and Mars in the
12th house.
7. Lagna lord in the 3rd, 3rd lord in the 5th and lagna, 3rd and 5th houses afflicted.
8. Third lord in the 8th, Mars in the 5th with Rāhu and Saturn or aspected by them.

The third house, its lord and the karaka for brothers, Mars is included in the combinations of
Bhrātṛśāpa.

Mātulśāpa (Curse of Maternal Uncles)

1. Mercury and Jupiter in the 5th conjunct Mars and Rāhu and Saturn in lagna.
2. Lagna and 5th lords in the 5th house with Mercury, Mars and Saturn.
3. A combust 5th lord in lagna, Saturn in the 7th and lagnapati conjunct Mercury.
4. Sixth lord conjunct 12th lord in lagna with Moon, Mercury and Mars in the 5th.

Mercury, the karaka for relatives plays the key role for these combinations.

Brahmaśāpa (Curse of the Brāhmiṇ)

1. Rāhu in Jupiter’s sign, Jupiter, Mars and Saturn in the 5th and the 9th lord in the 8th
house.
2. Ninth lord in the 5th, 5th lord in the 8th along with Jupiter, Mars and Saturn.
3. Ninth lord debilitated and 12th lord in the 12th conjunct or aspected by Rāhu.
4. Jupiter debilitated, Rāhu in lagna or the 5th house and the 5tgh lord in a dusthāna.
5. Jupiter as 5th lord in the 8th house conjunct malefics or the Sun and the Moon.
 6. Saturn, Jupiter and Mars in Saturn’s navāmśa and the 5th lord in the 12th house.
7. Jupiter and Saturn in the lagna, Rāhu in the 9th and the 5th lord in the 12th.

Brahmaśāpa exhibits the weakness of Jupiter, afflicted by Rāhu, with the latter strongly placed in
the lagna or trines. The ninth house and lord, the karaka for gurus, teachers and priests also play
a prominent role in these combinations.

Patnīśāpa (Curse of Spouse)

1. Seventh lord in the 5th, Saturn in the 7th lord’s navāmśa and the 5th lord in the 8th house.
2. Seventh lord in the 8th, 12th lord in the 5th and Jupiter afflicted by malefics.
3. Venus in the 5th, 7th lord in the 8th and Jupiter afflicted by malefics.
4. Malefics in the 2nd and the 5th houses and the 7th lord in the 8th house.
5. Venus in the 9th, 7th lord in the 8th and malefics posited in the lagna and the 5th house.
6. Venus as the 9th lord and Jupiter, the 5th and lagna and 7th lords in dusthānas.
7. Fifth house in a Venusian sign with Moon and Rāhu in it.
8. Saturn and Venus in the 7th, Jupiter in the 8th, Sun in the 5th and Rāhu in lagna.
9. Mars in the 2nd, Jupiter in the 12th, Venus in the 5th conjunct or aspected by Rāhu.
10. Second and 7th lords in the 8th, Saturn and Mars in 5th/lagna and Jupiter conjunct
malefics.
11. Rāhu in lagna, Saturn in the 5th and Mars in the 9th and 5th and 7th lords in the 8th
house.

Understandably, the 7th house, its lord and kāraka Venus is in focus, but what stands out as a
common factor is the placement of the 7th lord in the 8th house.

Pretaśāpa (Curse of the Departed Spirits)

This occurs when the final rites have not been performed, and then the forefathers bestow a curse
in their form as spirits.

1. Saturn and the Sun in the 5th, feeble, waning Moon in the 7th and Rāhu and Jupiter in the
lagna or the 12th house.
2. Fifth lord Saturn and Jupiter in the 8th and Mars in lagna.
3. Malefics in lagna, Sun in the 12th, Mars, Saturn and Mercury in the 5th and 5th lord in
the 8th.
4. Rāhu in lagna, Saturn in 5th and Jupiter in the 8th.
5. Rāhu, Venus and Jupiter in lagna and the lagna lord in the 8th with Saturn and Moon.
6. Rāhu in lagna and Saturn in the 5th, conjunct or aspected by Mars.
7. Debilitated Jupiter debilitated 5th lord conjunct or aspected by any debilitated planet.
8. Saturn in lagna, Rāhu in 5th, Sun in the 8th and Mars in the 12th.
9. Seventh lord in a dusthana, Moon in the 5th and Saturn and Māndi in lagna.
10. Twelfth lord in the 5th with Saturn and Venus and Jupiter in the 8th house.
These combinations of curses as given by Parāśara depict the annihilation of a house and its
signification. Such a destruction of a house is done by the association of malefics, specifically,
Mars, Saturn and Rāhu by their conjunction and aspect on the house, its lord and its karaka. It is
also done by the placement of the karaka and the lord in dusthānas, and their association with
dusthana lords, particularly the 8th and the 12th houses and their lords, that is aṣṭameśa and
vyāyeśa. One may refer back to the opening lines made by Śiva that is the understanding of
curses is to be done by analyzing the strength of the bhāva. When the bhāva and its signification
are destroyed, it is bereft of any strength. It is interesting to note that Parāśara here talks only
about the association with malefics and the link with dusthānas. Apart from mentioning
debilitation a few times, he has not referred to any other sources of strength. This leads one to
conclude, that the malefic association of Saturn, Mars and Rāhu is emphasized in the context of
curses.

If one takes the principles expounded by Parāśara for the 5th house, one may extend them to the
other houses as well. Association of these three malefic planets along with the dusthana lords
with any bhāva may destroy the signification of that bhāva and deny the fruits of the same to the
native. The table below suggests possible results of the destruction of each of the twelve bhāvas
by applying the principles of Parāśara.

Sri Jagannath Center[1] has done extensive work on curses and has extended Parāśara’s
principles to other areas of life, such as denial of marriage, home, profession, health etc. It has
also extended the concept of curses on houses as elaborated by Parāśara to that on planets
(discussed above), as has been taught in the parampara of Puri.Cursed Planets

A curse from a past birth is depicted in the horoscope when a natural benefic or a house is
afflicted by at least two of the three natural malefics, Mars, Saturn and Rāhu by graha dṛṣṭi. The
reason for taking graha dṛṣṭi instead of rāśī dṛṣṭi is because a curse is caused by an emotion and
is the result of a desire to inflict harm and difficulties upon another. The natural benefics are
Jupiter, Moon, Venus and Mercury. The Sun is included to show Pitṛśāpa. The affliction of these
planets, following Parāśara, portrays the following curses:

Multiple curses can operate in a horoscope, of which one will be primary and will yield
maximum suffering, while the secondary curses will manifest at certain specific times. The curse
of the highest natural benefic, that is Jupiter, usually depicts the primary curse, or the
involvement of the Ātmakāraka, or if all three malefics are aspecting any of the natural benefics.
Secondary curses do not exist independently, and once the primary curse in forgiven, the
secondary curses are forgiven too. The remedy has to be done for the primary curse only, as it is
the root and will remove the negatives of the other curses as well. One must also take into
account other janma doṣas, like Amāvasyā, Caturdaśī, and Saìkrānti doṣas as the curse will
afflict these doṣas as well. Once the curse is lifted the janma doṣas will be alleviated.When any
of these planets are aspected by two or more of the following grahas, Mars, Saturn and Rāhu, a
curse is identified. Mars depicts anger, Saturn sorrow and Rāhu shock from deceit or illusion.
The house owned by these planets will show the areas of suffering, while the involvement of the
Ātmakāraka in the scenario ensures that the curse will fructify and that it is complete and
the torment severe. The connection of the 8th house and its lord in this yoga confirms
that the curse is from a past birth, which can be re-confirmed with an examination of the
ṣaṣṭiā ṁ śa. The involvement of the Ā tmakā raka or the lagnā dhipati shows that the curse
will be upon the individual.

Remedies

Curses require remedial measures to relieve the afflicted planet. Parā śara has listed a set
of remedies for each of the curses mentioned earlier, but it must be remembered that
one must first ascertain whether the native is capable of doing the remedy. The ninth
house has to be examined for this purpose, which will reveal whether the native has the
bhā gya or fortune to perform remedies which will remove the affliction on the planet
said to be under curse. Examine the ṣaṣṭiā ṁ śa of the 9th lord which will give further
indications of the capacity of the person to undertake remedies. Information about the
correct remedy is very often not made available to the native with a curse in his chart
until the curse period is over. At times, when the native is a very diligent worshipper of
his iṣ ṭa devatā , the curse may not take affect, or the suffering may be very minor.

Parā śara’s remedies are as follows:

Sarpaśāpa

1. Establish a gold idol of Nāga and worship him according to the rituals followed in the
native’s house.
2. Cow, land, sesame and gold should be donated according to one’s capacity for the
expansion of one’s clan.

Pitṛśāpa

1. Perform pitṛśrāddha at Gaya and feed a 1000 Brāhmiṇs.

2. Kanyādān or give away a girl in marriage.
3. Donate a pregnant cow

Mātṛśāpa

1. Bathe at Setubandha and chant the Gāyatrī one lakh times.

2. Do grahadānam and feed milk to Brahmins from a silver bowl.
3. Do pradakṣīna of a pepul tree and recite nāmagāna 1008 times.

Bhrātṛśāpa

1. Hear and chant (kirtaṇ) the names of Viṣṇu.

2. Perform Candrāyaṇa Vrata.
3. Bathe in the River Kāverī and spend time with the Vaiṣṇavas.
4. Plant a Pepul tree.
5. Donate 10 cows through he hands of one’s spouse.
6. Donate land whilst wishing for children.

Mātulśāpa

1. Establish an idol of Viṣṇu.

2. Bathe at Setubandha and dig wells etc.

Brahmaśāpa
 1. Perform Candrāyaṇa Vrata.
2. Do Brahmakṛcha Sādhanā three times.
3. Donate cows along with dakṣiṇā.
4. Donate païca ratna (diamond, ruby, blue sapphire, emerald and pearl) along with gold.
5. Donate rice 10,000 times.

Patnīśāpa

1. Give away a girl in marriage.

2. Donate a bejeweled and adorned idol of Lakṣmī Nārāyaṇa, 10 cows, beds and clothes.
This has to be done both the husband and the wife.

Pretaśāpa

1. Donate an idol of Brahma after performing rudrasnāna.

2. Donate cows, silver and blue vessels.

Parāśara’s remedies for planets under curse are as follows:

Mūla Daśa
The tool for timing the manifestation of the curse is Mūla Dasa, which is explained in detail by
Sāravalī. This is also known as the Lagna Kendrādi Graha Daśa and is a derivative of the
Vimśottarī. The daśa commences from the strongest among lagna, candra lagna and sūrya lagna.
This is specifically mentioned by Sāravalī and he also quotes Satyacārya on this principle. After
the daśa of the kendras are complete, the daśa of the paṇapharas and apoklimas take place. One
must be careful in choosing the planet which will deliver the curse, which is usually the most
malefic planet involved in the curse. Observe if a malefic is involved in multiple curses, then it is
that planet which will manifest the curses.
Illustrations

1. Śrī Rāmacandra of Ayodhyā

Rāma’s chart shows Brahma, Mātṛ and Pitṛ śāpas, of which the Brahma śāpa is the primary
curse. This is the curse of Nārada on Viṣṇu, prophesying the denial of marital bliss and conjugal
life. Saturn and Mars aspect both Jupiter and Moon, while all three malefics, Saturn, Mars and
Rāhu aspect the Sun. Saturn is in the 4th house and Mars in the 7th in maraṇa karaka sthāna.
Saturn also lords the 7th house, signifying that the curse would affect domestic and marital life.
Saturn gave him sorrow where his home and marriage was concerned and denied him happiness.
His wife, Sītā was kidnapped by Rāvaṇa, where she suffered at the hands of the rākṣasas. This
period of separation and pain was followed by moments of great test when he had to ask Sītā to
take the tests of fire to prove her purity in front of the world. The phase of separation continues,
when she finally left hi and stayed in the forest upon their return to Ayodhyā. She did not even
inform Rāma about the birth of their children, and the boys grew up to battle their father.

The curse was uttered by his step mother and it banished him to the forests for 14 years bereft of
all his possessions. The curse on the exalted Sun in the 10th house, denied him his kingdom for
those years. The 6th house is also under affliction with the presence of Rāhu, showing the
existence of significant enemies, in the form of rākṣasas. While in exile, Rāma established and
worshipped a jyotirlinga at Rāmeśvaram (Exalted Sun in Rāhu). He also worshipped the Devi
in the form of Durgatināśinī and Cāmuṇḍā (Moon as aspected by Mars). He was moreover a
great worshipper of his guru, without whose blessings he never undertook anything. Jupiter,
Moon and Sun and were propitiated. Venus is exalted in the 9th house, with the aspect of the 9th
lord Jupiter from lagna, which is not only in exaltation but conjoined lagna lord Moon in a
perfect Gajakeśarī Jupiter, Moon and Sun and were propitiated. Venus is exalted in the 9th
house, with the aspect of the 9th lord Jupiter from lagna, which is not only in exaltation but
conjoined lagna lord Moon in a perfect Gajakeśarī Yoga.

2. Śrī Caitanya Mahāprabhu

The Moon has graha dṛṣṭi from Saturn, Mars and Rāhu and is also eclipsed, signifying Mātṛśāpa.
Mars is the AK and the 8th lord Jupiter is aspecting the Moon, fulfilling all conditions for a
complete curse. So the Moon has to be propitiated. The ninth house has benefic influences with
the presence of Venus and Jupiter’s aspect from Dhanu. Moreover, the 9th lord, which is also the
AK, is exalted and aspecting the 9th house. The 9th lord also happens to be in Amṛta ṣaṣṭiāṁśa.
The lagna lord Sun is aspecting the 5th and 9th houses by rāśī dṛṣṭi. The path of mantra and
worship is strongly indicated and he spread the Hare Kṛṣṇa Mahāmantra in the world, to give
mukti to a millions of souls in bandhana. Moon signifies Kṛṣṇa and so the mantra of Kṛṣṇa acted
like a supreme remedy. Of course, Caitanya Mahāprabhu is considered to be an aṁśa avatar and
his establishment and spread of Vaiṣṇavism in the world is legendary, which also indicates
propitiation of the Moon.

3. Śrila Prabhupāda
Brahmaśā pa is indicated in this chart, with Jupiter aspected by AK Rā hu and Mars. Mars
is conjunct the 8th lord Moon. Jupiter is conjunct the ninth lord Sun and Ketu in the ninth
house. The conjunction of these three highly spiritual planets in the 9th house is
significant. The Sun in the 9th, especially in its own sign indicates temples while the lagna
lord in the 9th house shows the blessings of Viṣṇ u. Ketu, the mokṣa karaka is the 12th
lord. Prabhupā da endured the curse through several dasas, including the Mū la Dasa of
Jupiter, Moon, Mars and Rā hu. After the walking his way through the hardships of
saṁ sā ra, he renounced the world at the end of Saturn daśa. At the age of 70, in Sun and
Ketu Mū la dasas, he established ISCKON, went abroad and established 108 Kṛṣṇ a
temples through out the world. He spread the Mahā mantra and saved many a soul
entrapped in narcotics, arms and alcohol. Observe his ṣaṣṭiā ṁ śa in Ghorā . Exalted
Moon and the conjunction of Venus and exalted Mercury are particular combinations or
Kṛṣṇ a and Rā dhā -Kṛṣ ṇ a devotion.

4. Adolf Hitler
Lagna lord, Ātmakāraka and 8th lord Venus is retrograde in the 7th house, of which it is the
karaka, aspected by Mars and Saturn. There is a curse both on the house and on Venus. Hitler
never married, although he may have had several liaisons. The curse is so severe, the day he
finally married, he committed suicide and left this world. The 9th lord Mercury is in Bhraṣṭa
(depraved, fallen) ṣaṣṭiāṁśa, indicating that his bhāgya for performing remedies was poor. He
finally succumbed to the curse in his chart.

5. Denial of Children

Curse on the 5th and 7th houses has denied the native children, marriage, even the joys
of a relationship, although she years for love and companionship. Saturn and AK Mars is
in the 5th with karaka Jupiter, which is also the 8th lord, in maraṇ a karaka sthā na
conjunct Rā hu. The 7th house is aspected by Rā hu and Saturn, with the significator
Venus in maraṇ a karaka sthā na. The 9th lord which is the AK is conjunct Saturn and the
aspect of Guru Caṇ ḍ ā la Yoga on the 9th house has tarnished the dharma bhā va, despite
the presence of Ketu and the presence of the 9th lord in Ś itala ṣ aṣṭiā ṁ ś a. Ketu does
bestow some spiritual inclinations in the native, and she took initiation, but never chose
to chant her dikṣā mantra, nor saw the need or necessity for it. Saturn is the most malefic
planet as it is involved in the curses of both the houses, and during its Mū la Dasa, it
delivered the curse very severely. The blows also came from gurus and teachers and in
7th house matters.

6. Mother Teresa: Denial of Marriage

Mother Teresa’s chart has the curse on the 7th house, with Saturn and Rā hu aspecting it
and the karaka Venus in the 8th house. Rā hu is the AK and the 8th lord Moon is conjunct
Saturn. Denial of marriage and celibacy is complete, but here blessed life as a nun
celebrated as a saint can be seen from the 9th house, where the 9th lord Sun is in the 9th
house conjunct 5th lord Mars, a complete yoga for worship with the union of the 5th and
9th lords. The 9th lord is in Komala ṣ aṣṭiā ṁ śa, and she was the personification of
compassion and mercy, as she spend her life dedicated in building institutions for the
poor, the orphaned and the needy. Every breath was spent in caring for the destitute
that she picked up from the streets of Calcutta, whether there are orphans or lepers. One
can clearly observe that in the charts of saints like Mother Teresa, Ś rila Prabhupā da and
Caitanya Mahā prabhu, remedies have worked through their 9th houses, through their
prayers and worship, which became an integral part of their lives, and the very purpose
of their birth.

7. Denial of Marriage

Venus, AK and 8th lord is under curse by the conjunction of Mars and aspect of Saturn.
This curse is also on the 7th lord. Consequently not only does she remain unmarried, she
has suffered through her relationships, none of which come to the fruition of marriage.
Venus Mū la daśa delivered the curse. Venus needs to be propitiated but as the curse is
severe and since it is also the śubhapati and in a Kendra, she was advised to do
Kamalā tmikā worship. This was during Mars Mū la daśa, which ends in 2005. Despite
repeated plans to receive the mantra, she could not do so. The 9th lord Mars is involved
in the curse and is afflicted by Saturn and in Dā vā gni ṣaṣṭiā ṁ śa. It is unlikely that she
would receive the mantra in Mars’ Mū la Dasa. On the other hand, the co-lord of the 9th
house, Ketu is in Mṛdu ṣaṣṭiā ṁ śa, which also corresponds with the fact that she is a god
fearing and spiritual lady. Ketu Mū la Dasa will commence in July 2005; it is highly
probable that she will receive the mantra then and start her remedy.

This is an indication, that one cannot really avoid suffering during the curse period,
except perhaps for those who have been doing their iṣṭa mantras diligently since their
childhood.
[1] Paper presented at the 3rd Annual SJC Asia Conference, Mumbai, 13-20 January, 2004
[2] See Vedic Remedies in Curses, paper presented by Sanjay Rath at the Paräçara Vedic
Astrology Conference at Belgrade, Serbia, in July, 2004.
[3] Ibid. For the full story of the curse.
[4] The details of these stories are found in the various puranas. Contact author for details.
[5] Majumdar, Harihar (tr.), Båhat Paräçara Horä Çästra (Puthipatra, Calcutta, 1991). In this
edition the chapter on curses is the 21st chapter. Most of the çlokas are identical with the G. C.
Sharma edition, except for the çloka numbers.
Share this:

 Click to share on Twitter (Opens in